Sermons on Psalm 119

Doctrine. When we have to do with unjust and wicked Adversaries, we should desire God to plead our Cause: or as the Original will bear, to judge our Judgment; or contend our Contention. 〈 in non-Latin alphabet 〉 , Sept. litiga litem meam. So others.

There is a threefold Cause that cometh usually into debate.

1. Inter hominem & hominem; between Man and Man: as between the seed of the Woman, and the seed of the Serpent: Gen. 3. 15. And I will put enmity between thee and the woman, and between thy seed, and her seed: it shall bruise thy head, and thou shalt bruise his heel. Those that are born after the Flesh, and those that are born after the Spirit; Gal. 4. 29. He that was born after the flesh, persecuted him that was born after the spirit. The Children of God, and Men of this World; John. 15. 19. If ye were of the world, the world would love its own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. As between Wolf and Lamb, Raven and Dove; this is an old Controversy that will never be reconciled: it is often set afoot in Kingdoms, in Cities, in Towns, Ships and Villages, and Families, and will continue till the Worlds End. For while there are two seeds, there will be strifes and enmities. Now in this quarrel and strife, sometimes success is cast on this side, sometimes on that; as God seeth fit either to favor, or to try and correct his Servants: usually the World prevaileth being more numerous, only let me tell you, this Controversy doth not always appear to the World unveiled, or bare-faced: Enmity to Godliness is such an odious thing in itself, and hath so often miscarried, that it is not for its interest to appear openly, and in its own colors: but under the mask and disguise of other pretences, which are the more plausibly taken on, when the holy Seed have scandalized their Profession, and made the way of Truth to be evil spoken of, and yet it is the old Enmity and Antipathy still, as appeareth by the parties contesting, their aims and designs, and the means and ways they use to compass them, with scorning of Faith and Piety.

2. Inter Hominem & Diabolum; between Man and the Devil: he is called 〈 in non-Latin alphabet 〉 , the Adversary, 1 Pet. 5. 8. Your adversary the Devil like a roaring lion, walketh about continually seeking whom he may devour: and such an Adversary as hath Law of his side, and by Law would carry it against all the Children of fallen Adam, if there were not a new Court erected, where Grace taketh the Throne. So Rev. 12. 10. he is called the Accuser of the Brethren; but it is our Comfort that as there is an Accuser, so there is an Advocate; 1 John. 2. 1. If any man sin, we have an Advocate with the Father, Jesus Christ the Righteous: who also is the propitiation for our sins. We shall do well to put our Cause into his hands, and then it cannot Miscarry; Satan will not be more ready to accuse, then Christ to plead for us; and he hath a greater interest in the Court of Heaven then our Adversary hath; stronger Arguments to plead, merits to represent, therefore make him your Attorney, to appear in Court for you.

3. Inter Hominem & Deum. God hath a Controversy with us about the breach of his Law, and our undutiful carriage to him; now you can never reason it out with God: it was Job's Presumption to think, that he could order his Cause before him; Job 23. 3, 4, 5. Oh that I knew where I might find him, that I might come even to his seat! I would order my cause before him, and fill my mouth with Arguments: I would know the words which he would answer me; and understand what he would say unto me. No, there is no trusting to the equity of our Cause, or hope to clear ourselves before God's Judgment-seat: we have no way left, but submitting and humbling ourselves, and suing out our pardon in a Broken-hearted manner: no way but yielding to the Justice of the first Covenant, and putting in the Plea of Favor and Grace according to the second. Psal. 130. 3, 4. If thou, Lord, shouldest mark iniquity, O Lord, who can stand! but there is forgiveness with thee, that thou mayest be feared. If you deny or excuse sin, you stick to the first Covenant, and plead Innocency: and then God will deal with you according to the Tenour of strict Justice: but if you humbly confess sin, and acknowledge your guiltiness and shame, then you may plead Mercy. Justice dealeth with the Innocent, Mercy with the Guilty.

We speak now of the first, of the strife between Men and Men; or the seed of the Woman, and the seed of the Serpent: who do not only oppress them by Violence, but seem to have a Plea against them in Law: because of the seeming Justice of their quarrel, and the Calumnies and Slaunders wherewith they burden their Cause. Therefore David beggeth God to plead his Cause for him; and elsewhere, that God would stand by him, not only as a Champion and Second, but as a Patron and Advocate. Psal. 35. 1. Plead my cause against them that strive with me: fight against them, that fight against me; as they allege false things against him, and condemn him as being in an evil Cause and evil way; so plead my Cause against them that strive with me: as they opposed him with Violence, so fight against them that fight against me.

In this Point,

• I. The Nature of God's pleading our Cause.
• II. The Necessity of it.
• III. What hopes there are that he will plead the Cause of his People.

I. The Nature of this Pleading would first be explained; and here,

1. In what Quality God pleadeth for us; in all Judicial proceedings there are the principal contending Persons, and those are called ultor & reus, the Plaintiff and Defendant; and the manner of proceeding in Judgment, is, that the Plaintiff bringeth forth his Bill, and the Defendant his Answer: but besides these principal contending Persons, there are the Witnesses, the Advocate, the Judge. Now in some sense God might be all these, Testis, Advocatus, & Iudex, without any wrong and unjustice. Our Witness to attest for us, as he knoweth all things, and knoweth our hearts: for as to such do the Saints often appeal to him. Our Advocate to plead for us, for he is tender of the credit of his People, and hath undertaken to preserve them from the strife of Tongues; Psal. 31. 20. Thou shalt hide them in the secret of thy presence from the pride of Men, thou shalt keep them secretly in thy Pavilion from the strife of Tongues. As a Judge, to give sentence in our behalf, or such a Decree whereby the Adversary may be convinced of our righteous cause, and our innocence cleared, and all this may be called God's pleading, either as Testis, Advocatus, or Iudex. But I rather confine it to the last, God's pleading is rather as a Judge; not as Advocatus, but as Patronus, that is a more proper and honorable Name. Zonaras tells us, that the Romans called their Patrons 〈 in non-Latin alphabet 〉 ; And it was enacted in the Law of the twelve Tables, si Patronus clienti fraudem fecerit, sacer esto; If any man had deceived his Client, he was accursed, devoted to slaughter, and any man might kill him. Clientes quasi colentes, Patroni quasi Patres, saith Servius. So that to deceive a Client, was as to deceive a Son. This was begun by Romulus, who commended the common People, and worser sort to the Nobles; leaving every Man his liberty to choose whom he would for his Patron: and that defense of them was called Patronage, and the jus patronatus during this Constitution consisted in these Duties and Offices; they were to defend the Poor in Judgment, to answer for them in all points of Law; they were to take care of them that none might wrong them, present or absent; they were omnem accusatoris impetum sustinere, and this jus patronatus was of such Authority among the Ancients, that Marcus Cato telleth us, that first the name of Father was most sacred; next, that of Patron. It were long to say all that might be said of them, this is enough, that their principal work was to be present at all causes wherein their poor Client was concerned, and to appear for him and defend him, as they would their own cause. Advocates were taken in afterward when Laws were multiplied, to suggest what was Law, they were men skillful in the Law. See Halls Lexicon. Now thus it is, God pleads the cause of his People as their Patron, who hath taken them into his Tutelage and Clientship: not as Interceder, but Defender. They have betaken themselves to his Tuition, and desire to honor and serve him; God will therefore take part with them against their Enemies. He doth not only hear pleas and debates on either side, but interposeth as the Patron and chief party concerned in the strife, and having withal the Power of a Judge, will pass Sentence on their behalf, and see it executed.

2. The manner of God's pleading; it is not a Verbal or Vocal, but a Real and Active Plea. God pleadeth not by Words, but by Deeds, by his Judgments, and powerful Providence, righting the wrongs done to them. For since, as I said, there concur in God, the Relations of Iudex and Patronus, he maketh the one serviceable to the other: as their Patronus he owneth the cause, taketh it upon himself, as the answerable party, and then useth his Judicial power in defense of his People. Now the property of a Judge is to pronounce sentence, and then to put his sentence in Execution. God hath pronounced sentence in his Word, and he puts the sentence in Execution in his Providence: and that is God's Pleading. Many times there is sententia lata, but dilata, long ago was sentence past, but it is not speedily executed. Eccl. 8. 11. Because sentence is not speedily executed upon an evil doer, therefore do they vaunt and insult over his People; as if God had forsaken and disclaimed them, and would never more own their cause and quarrel: but when God seeth fit to appear, and to show himself in this mixed Relation of Judge and Patron, the World will have other thoughts of their Cause, and therefore, Isa. 3. 13. The Lord standeth up to plead, and standeth to judge his people. He will bring matters under a Review, and will powerfully show himself against their Oppressors. To this pleading Job alludeth, when he saith, Job 23. 6. Will he plead against me with his great power? if he should use his Almighty and Invincible power against me, he would easily ruin me. So Ezek. 38. 22. I will plead against him with Pestilence, and with Blood: against Gog and Magog, that is, the Sythians, Turks and Tartars. So that you see that God's pleading is not by speaking, or by Word of Mouth, but by the Veugeance of his Providence against those that wrong his people. So against Babylon. Ier. 51. 36. Thus saith the Lord, Behold I will plead thy cause, and take vengeance for thee. But that this is a mixed act of Patron and Judge, see Micah 7. 9. I will bear the indignation of the Lord, because I have sinned against him: until he plead my cause, and execute Judgment for me: he will bring me forth to the light, and I shall behold his Righteousness. When God's People provoke him to anger by their sins, he casteth them into Troubles; and then their Adversaries are Chief, and their Cause is much darkened and obscured: all this while God is pleading against them, but it is not the Enemies Quarrel, but his own Vindication of abused Mercy and Goodness: but when once the controversy is taken up between God and them, by their Submission, and clearing his Justice, and imploring his Mercy, then God will plead their Cause, and take their part against the instruments of his Vengeance, (and clear their righteous cause) who only sought their own ends in afflicting them: when God hath exercised their Humility and Patience, he will thus do; and how I pray you will he plead for them? the Text saith there, by executing Judgment for them: that is, by putting his sentence in Execution, and then will restore to them their wonted privileges, and own them in the public view of all, and make manifest they are his: he will bring them forth to the Light, and they shall see his Righteousness.

3. The Effect of God's pleading, which is the clearing of God's people, and the convincing of their Adversaries; which God doth partly by the Eminency, and Notableness of the Providences whereby he delivereth his people, and the marks of his Favor put upon them. Nehem. 6. 16. And it came to pass that when all our Enemies heard thereof, and all the Heathen that were about us saw these things, they were much cast down in their own eyes: for they perceived that this work was wrought of our God. Their own Judgments were convinced of their folly, in opposing the Jews: the extraordinary success shown the hand of God was in it; by such incredible and remarkable occurrences doth God bring about their deliverance. So Micah 7. 10. When God shall plead her cause, then she that is mine enemy shall see it, and shame shall cover her which said unto me, where is the Lord thy God? mine eyes shall behold her, now shall she be trodden d •… will as the mire of the streets. Those who mocked her Faith, should be confounded at the sight of her Deliverance. Thus God delights to make the happiness of his people Conspicuous. So Rev. 3. 9. Behold I will make them which are of the Synagogue of Satan, (which say they are Jews, and are not, but do lie) behold I will make them to come and worship before thy feet, and to know that I have loved thee. He will make their Enemies to know that he hath loved them, and ask them forgiveness for the wrongs and outrages done to them: Partly by the Convictions of his Spirit, undeceiving the World, and reproving them for the hatred and malice against his People. John. 16. 8. The Comforter when he is come, shall reprove the world of Sin, of Righteousness and of Judgment. The word is 〈 in non-Latin alphabet 〉 , not Comfort, but Convince or Reprove, put them to silence, so as they shall not in Reason gainsay. The Object, the World, the Unconverted, if not the Reprobate. The things whereof Convinced, of Sin, and Righteousness, and Judgment, of the Truth of Christ's Person and Doctrine. This was spoken for the Comfort of the Disciples, who were to go abroad and beat the Devil out of his Territories, by the Doctrine of the Cross; that were weak men destitute of all Worldly sufficiencies and Props and Aids. Their Master suffered as a seducer; their Doctrine, cross to men's carnal Interests: for them in this manner to venture upon the raging World, was a heavy discouraging thing. Now the Spirit should come and convince the opposing World, so far that some terrified before, brought to Evangelical Repentance, Acts 2. 37. Now when they heard this, they were pricked in their heart; soon desire to share in their great Privilege: Acts 8. 18, 19. And when Simon saw that through laying on the Apostles hands, the holy Ghost was given, he offered them money, saying, Give me also this power that on whomsoever I lay hands, he may receive the Holy Ghost: but he was yet in the gall of bitterness and bond of iniquity. Some almost persuaded, Acts 26. 28. Then Agrippa said unto Paul, almost thou persuadest me to be a Christian. Some forced to magnify them, who did not join with them; Acts 5. 13. And of the rest durst no man join himself to them, but the people magnified them. Some would have worshipped them, being yet Pagans; Acts 14. 11, 13. And when the people saw what Paul had done, they lift up their voices, saying, in the speech of Lycaonia, the God's are come down to us in the likeness of men. Then the Priests of Jupiter which was before their City, brought Oxen and Garlands to the gates, and would have done sacrifice with the people. Others bridled, that were afraid to meddle with them; Acts 5. 34, 35. Then stood there up one in the Council, a Pharisee, named Gamaliel, a Doctor of Law, had in reputation among all the people, and commanded to put the Apostles forth a little space, and said unto them, Ye men of Israel, take heed to yourselves, what ye intend to do as touching these men. That Christ, that Messias, that Righteous Person, one able to Vanquish the Devil, thus without any visible force, and with mere Spiritual Weapons, by this conviction of the Spirit, did the Lord subdue the World to the owning and receiving Christ's Kingdom; at least not go on in an high hand to oppose it; God cleared Christ as righteous, and Lord.

II. The Necessity of this pleading.

1. Because the People of God are often in such a Condition, that none will plead their Cause unless the Lord plead it; and therefore we are driven to him as our Judge and Patron. God's design is not to gain the World by Pomp and Force, but by spiritual Evidence and Power; and therefore as to Externals, it is often worse with his People than with others: for the World is upon their Trial, and therefore though God will give sufficient means of Conviction, yet not always such evident marks of his Favor to the best Cause in Temporal things, as that mere sense shall lead them to embrace it: No, he will only set a good Cause a-foot, and then suffer it to be exposed to the hatred of the World, and sometimes to be over-born as to any Temporal Interest it can get: that the mere Evidence and Love of Truth may gain men, and not any secular motives. All the countenance and owning God will give to it, is, by infusing Courage and Constancy to his Servants to suffer for it, and so they overcome by the blood of the Lamb, and not loving their Lives to the Death; Rev. 12. 11. he speaketh of such a time, when the Church seemeth weakest, like a poor woman Travelling; and her Enemies seem strongest, like a great Red Dragon, ready to devour the Child as soon as born. Now though at such a time, the Church is overcoming, and the Devil and his Instruments are but pulling down their own Throne, and establishing Christ's while they are shedding the Blood of his Saints; Yet none of this appeareth, and is visibly to be seen. Though suffering be a sealing and ratifying of the Truth, yet to the Worlds eye it seemeth a suppressing and over-bearing of it. Therefore few will own such a despised, hated, persecuted way; and the difficulty is the greater, when there is much of God's Truth owned by the persecuting side; and the contest is not about the main of Christianity, but some lesser Truths, and so the opposition is more disguised: then certainly it may be said, Isa. 59. 4. None calleth for Justice, nor any pleadeth for Truth: all half Friends are discouraged, therefore nothing is left the people of God, but their Prayers, Lord, plead my cause. David in the Text appealeth to God's Judgment, when he was deserted by men, burdened by prejudices, oppressed by man's wrong Judgment. So often God's People are not able to defend themselves, and few in the World will own them, or be Advocates for them, then God will take their cause in hand. In the Civil Law, if a man could not get an Advocate, metu adversarii, the Judge was to appoint him one to plead for him: So God taketh notice of his Peoples Condition, Ier. 30. 13. There is none to plead thy cause, that thou mayst be bound up. Often among men, none can or dareth undertake the defense and patronage of oppressed Right.

2. Though we have a good Cause and hopeful Instruments, yet we cannot plead it with any effect, till God show himself from heaven: Nay, though the Cause be never so right and just, and Instruments and Means hopeful, yet it requireth God's power to keep it a-foot. For the justice of the Cause must not be relied on, nor probable means rested in; but God must have the Trust of the Cause, and the Glory of maintaining it: otherwise by our own ill managing, or by some secret and unseen opposition, it will Miscarry. Psal. 9. 4. Thou •… st maintained my right and my cause, thou satest in the Throne judging right. This is a work wherein God will be seen, while it is in agitation, or under decision; God will have the Trust, and when it is over he will have all the Glory.

III. What Hopes or Grounds there are to expect that God will plead the Cause of his People.

• 1. He can.
• 2. He will. Infinite Power, and infinite Justice can do it.

1. He can. The Lord is able; he that pleadeth our Cause, hath infinite Power; Prov. 23. 11. Their Redeemer is mighty, he shall plead their cause with thee. It is easy to bear down a few afflicted Creatures, that have no strength or heart to oppose, being in bonds, and under oppression, but there is a mighty God, who when he pleadeth any ones cause he will do it to the purpose, really and effectually delivering them for whom he pleadeth; Ier. 50. 34. Their Redeemer is strong, the Lord of Hosts is his name, he will thoroughly plead their Cause; that he may give rest to the land, and disquiet the inhabitants of Babylon.

2. He will; Considering,

• (1.) Their Relation to God.
• (2.) God's Relation to them, and to the whole World.

(1.) Because of their Relation to him: the Dominus, the Lord whom they had chosen, was to be their Patronus: they that have put themselves under God's Protection, and are faithful to him, keeping close to his Word, he will plead their cause, and manage it as his own. Isa. 51. 22. Thus saith thy Lord, the Lord and thy God, that pleadeth the cause of his people: Behold, I have taken out of thy hand the cup of trembling, even the dregs of the cup of my fary, thou shalt no more drink it again: He being their Sovereign Lord, had undertaken to protect his Servants, he counteth the wrongs done to them, done to himself: Acts 9. 4. Saul, Saul, why persecutest thou me? Especially since molested for his Truth.

(2.) Because of his Relation to them: he is the Supreme Potentate and the righteous Judge of the World, and so bound by his office to defend the weak and innocent when oppressed. Psal. 146. 7. He executeth judgment for the opppressed: those that should maintain Right upon Earth, and punish Wrongs, are often prevaricators; but the Judge of all the Earth will do Right: he is an impartial Judge, and will maintain the cause of his People. Prov. 22. 22, 23. Rob not the poor, because he is poor, neither oppress the afflicted in the gate: For the Lord will plead their cause, and spoil the soul of those that spoiled them, Though no Relation to him, yet if poor, if afflicted, if destitute of human help, the Lord taketh himself to be the Patron of all such, much more his People.

Use. I. To rebuke our Fears and Mis-giving of Heart. When we see the best men go to the Walls, and to be made objects of Scorn and Spight; we are apt to say as the Church doth, in the Prophet Isaiah, Chap. 40. 27. My way is •… id from the Lord, and my judgment is passed over from my God: that is in effect, that God doth wholly neglect them, and will not plead their Cause; Oh no! he knoweth what strife there is between us and our Adversaries, and how good our Cause is, and how much he is concerned in it; only we must wait his leisure, and bear his Indignation until he plead. True submission to God ought to prescribe no day to him, but refer all to his Will.

Use. II. Let us commit our Cause to the Lord, as the expression is, Job 5. 8. I would seek unto God, and unto God would I commit my cause, who is the Friend and Advocate of the Afflicted, and hath promised to be so, and to keep us from the hand of the wicked, and the mouth of the wicked: from their hand, and violence, so far as it shall be for his Glory. Isa. 49. 25. I will contend with him that contendeth with thee; and I will save thy Children. And from the mouth of the wicked, Psal. 5. 15. He saveth the poor from the sword, and from their mouth, and from the hand of the mighty: From slanders that may endanger their Life and Credit. So ver. 21. Thou shalt be hid from the scourge of the Tongue; from their bitter reproaches. Therefore commit your cause to God. But then,

1. Be sure that your Cause be good; for God will not be the Patron of Sin: unless he hath passed sentence for us in his Word, it is boldness to appeal to him: as Balaam that would hire God by sacrifices to Curse his People. Hasty Appeals to God in our passion, and revengeful humors are a great dishonor to him. Sarah Appealed, Gen. 15. 3. The Lord judge between me and thee: And David Appealed, 1 Sam. 24. 15. The Lord therefore be judge, and judge between thee and me, and see and plead my cause, and deliver me out of thy hand. But there was more of justice in David's Appeal in the case between him and Saul; than in Sarah's Appeal in the case between her and Abraham: it would have been ill for her, if God had taken her at her word; it showeth that even God's Children are too apt to entitle him to their private passions.

2. Let us be sure that there be no Controversy between God and our Persons, when yet our Cause is good: The Israelites had a good Cause, Judges 20. but there was once and again a great slaughter made of them, before they had reconciled themselves to God. There must be a good Conscience, as well as a good Cause; otherwise God will plead his Controversy against us, before he will plead our Controversy against our Enemies: Ier. 2. 35. yet thou sayest, because I am innocent, surely his anger will turn from me: behold I will plead with thee, because thou sayest, I have not sinned. Because we have a good Cause, we think God hath no cause to be angry with us: therefore he will first plead in Judgment against us. So Hos. 12. 2. The Lord hath also a controversy with Judah, and will punish Jacob according to his ways, according to his doings will he recompense him. Though God may approve what is right in Worship and Profession, yet he will punish our shameful disorders, and unanswerable walking in his People.

3. Let us Pray in a right manner; with Confidence, with Earnestness.

1. Confidence, that God will plead our Cause, when he seeth it good, and for his own Glory; whether there be any likelihood of it, yea or no: for he hath promised to support the weak and humble, and protect the innocent against their Oppressors: Psal. 140. 12. I know that the Lord will maintain the cause of the afflicted, and the right of the poor. God is party with you, not against you, and leave him to his own ways and means: Faith should support us, when sense yieldeth little comfort and hope. He knoweth how to justify your Cause, and deliver your Persons, and you should know that he will do it, and can do it, though the way be not evident to you, and God seem to sit still for a while.

2. Earnestly; Oh be not cold in the Churches suit! if you be Zion's Friends, and are willing to take share and lot with God's people, awaken him by your incessant cries: Nay, it is God's Cause, Psal. 74. 22. Arise, O Lord, plead thine own cause, remember how the foolish man reproacheth thee daily. The Godly are not maligned for their Sins, but their Righteousness. So Psal. 35. 23. Stir up thyself, and awake to my Judgment, even unto my cause, my God, and my Lord. There is a long suit depending between the Church of God, and her Enemies: desire that God would determine it, and declare what is Right, and what is Wrong.

Secondly, He beggeth God in the Text to Redeem or Deliver him; the Word in the Text, 〈 in non-Latin alphabet 〉 the usual word for Goel, Redeemer, the Septuagint 〈 in non-Latin alphabet 〉 , Ransom me. Here he craveth that as his Cause might be in safety, so his Person.

Doctrine. We may beg a Deliverance or a Release from our Troubles, provided we do not beg it out of an impatiency of the Flesh, but a desire of God's Glory.

God delights to be employed in this work; what hath he been doing all along in all Ages of the World, but delivering his People from those that oppressed them? He delivered Jacob from the Fury of Esau; Joseph from the Malice of his Brethren: Gen. 37. 21. And Reuben heard it, and he delivered him out of their hands, saying, let us not kill him. Daniel from the Lions Den, Dan. 6. 22. My God hath sent his Angel, and hath shut the Lions mouths, that they have not hurt me: forasmuch as before him innocence was found in me, and also before thee, O King, have I done no hurt. Peter from Prison, Acts 12. 11. And when Peter was come to himself, he said, now I know of a surety, that the Lord hath sent his Angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews. And will not he do the like for his suffering Servants? how came his hand to be out? He delivered Israel out of Egypt, out of Babylon; he can do it again, it doth not cost him much labor: Psal. 68. 2. As smoke is driven away, so drive them away: as wax melteth before the fire, so let the wicked perish at the presence of God. Therefore refer your deliverance to God, and when you are in a way of Duty, be not thoughtful about it: there is a price paid for it, Christ redeemed us from Temporal Adversity, so far as it may be a snare to us. God hath his Times, we may see it, unless he hath a mind to sweep away the unthankful and froward generation that provoked him to so much Anger. Numb. 14. 22, 23. Because all those men that have seen my glory, and my miracles which I did in Egypt, in the wilderness, and have tempted me now these ten times, and have not hearkened unto my voice: surely they shall not see the land, which I sware unto their Fathers, neither shall any of them that provoked me, see it. Ier. 29. 31, 32. Thus saith the Lord concerning Shemaiah the Nehelamite, because that Shemaiah hath prophesied unto you, and I sent him not; and he caused you to trust in a lie; therefore thus saith the Lord, behold, I will punish Shemaiah the Nehelamite and his seed, he shall not have a man to dwell among this people, neither shall he behold the good that I will do for my People, saith the Lord: because he hath taught Rebellion against the Lord. It may be, we may be more broken and afflicted first; Deut. 32. 36. For the Lord shall judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up or left. Oh let us desire to see the good of his chosen; Psal. 106. 5. That I may see the good of thy chosen, that I may rejoice in the gladness of thy nation: that I may glory with thine inheritance. It is a Favor, Psal. 50. 23. Whoso offereth praise, glorifieth me; to him that ordereth his Conversation aright, will I show the Salvation of God.

Thirdly. For Quickening, Quicken me; in which he prayeth either to be kept alive till the Promises be fulfilled, or rather to be Comforted and Encouraged in waiting.

Doctrine. We need continual influence from God, and lively encouragement especially in our Troubles.

I. We are apt to faint before God showeth himself. Isaiah 57. 16. I will not contend forever, neither will I be always wroth, for the spirit should fail before me, and the souls which I have made. The Devils design is to Tire and Weary us out, some are of a poor Spirit, that they will Tire before their strength faileth them: Prov. 24. 10. If thou faint in a day of adversity, thy strength is but small: Yea, there a readiness to faint in the best through many Troubles, delayed hopes; those that have upheld others by their good Counsel, are apt to sink themselves.

II. At least we are clogged, cannot so cheerfully wait upon God, and walk with him; Heb. 12. 12. Wherefore lift up the hands which hang down, and the feeble knees. We grow weak, slothful, remiss in God's service; Fear and Sorrow weakeneth the hands, indisposeth us for Duty.

Use. Let us Encourage ourselves, Rowse up our heavy Hearts and wait for God's Quickening, let us not give God cause by our Negligence to deny support no us.

Doctrine. They are wicked men who seek not God's Statutes.

Here I must Enquire,

• I. What it is to seek God's Statutes.
• II. Shew why they are wicked, that do not seek them.

I. What it is to seek God's Statutes? There,

1. The Object, or thing sought, is God's Statutes; those Rules and Counsels which he hath given us, to guide us in our service of himself, and pursuit of true Happiness: These are all enforced by his Authority, and Enacted as Laws and Statutes, which we cannot transgress without violation and contempt of his Authority. Now, he saith statutes indefinitely, because they must all be regarded without exception; for they all stand upon the same Authority. It is said of Ezra, that good Scribe, Ezra 10. 7. That he prepared his heart to seek the law of the Lord, and to do it: that is, to be thoroughly informed of, and to practice whatsoever was enjoined in the Law of God; so must we prepare our hearts to do all: And because our Christian Law is broader, and compriseth Gospel too, which is the Law of Faith; we must take care of all which God hath given us in charge, and all that is adopted into our Rule of Faith and Repentance, as well as Moral Duties; and because there are minutula legis, and 〈 in non-Latin alphabet 〉 , therefore our chief care must be about the weighty things; and those of greater moment, must be sought most earnestly: Therefore it is said, Mar. 6. 33. Seek ye first the Kingdom of God and the righteousness thereof: these concern the change of our Estate.

2. The Act of seeking; the word implieth earnest and constant endeavor, I seek for that which I mind and pursue with all my heart, and use all means that I may obtain it, till I do obtain or find it: thus we are bidden to seek that which is good. Amos 5. 14. Seek good, and not evil, that ye may live. And Zeph. 2. 2. Seek ye the Lord, all ye meek of the Earth, which have wrought his Iudgments: seek Righteousness, seek Meekness, it may be ye shall be hid in the day of the Lord's anger. So Christ, John. 5. 30. I seek not mine own will, but the will of the Father, which hath sent me. And here, the Psalmist speaketh of seeking God's Statutes.

(1.) It implieth earnest Endeavor; (for a man's heart is upon what he seeketh:) that it be the business of our lives, not a thing done by the by; but our 〈 in non-Latin alphabet 〉 , our work is to please God, and to this all other things must give way. Many think it is a foolish thing for them to Trouble their heads with matters of Religion, and to lay bands of strictness upon themselves; but it must not only have its Turn and Respect among other Affairs, but be indeed as the great Affair of our Lives: There is no business of such weight and necessity, because the saving of our Souls lieth on it, and therefore it must be followed in good earnest; as a man when he is seeking a thing, quitteth all other cares, and mindeth that only.

(2.) Constant Endeavor, seeking till we find; as the Woman for her lost groat, Luk. 15. 8. What woman having ten pieces of silver, if she lose one piece, doth not light a candle and sweep the house, and seek diligently till she find it: So we must not content ourselves with our first and cold essay, as many, if they find not success upon some fair attempt, give over all care of Religion, as if it were a tedious thing, not to be endured; now seeking implies a resolute Diligence, and persevering Endeavourstill we find.

3. The End of seeking after God's Statutes, it is to have them, and keep them; as Christ saith, John. 14. 21. He that hath my commandments, and keepeth them, he it is that loveth me. First hath, then keepeth; to have the Commandments, is to know them; to understand our Duty and prove what is the Revealed, Holy, and Acceptable Will of God concerning us; Rom. 12. 2. that it may have the Authority of a Principle in our Consciences. To keep them, is to endeavor Actual Obedience thereunto, and to regulate our Practice thereby: for both these ends do we seek, and in both these respects do men show their wickedness.

1. We must make it our business to know the tenor and compass of our Duty, and we are said to seek after this, because it will cost us pains ere we can obtain it. All Knowledge will cost us industry, especially Divine and Practical Knowledge; as he that applieth his heart to the understanding of his Duty, will soon find. Prov. 2. 4. If thou wilt seek for it as for silver; and search for it, as for hid Treasures: Now this the wicked cannot endure; they indulge the laziness of the Flesh, they know they that increase Knowledge, increase Sorrow; if they did know more of their Duty, they should be troubled for not observing it; for Knowledge will be urging Duty upon the Conscience, it bringeth a great Obligation along with it; and as an Obligation, so an Irritation or Provocation; it will call upon them to do that which they have no mind to do: Yea, and further a self-condemnation and Accusation, or sting for not doing it, or breaking any of God's Statutes: therefore to prevent their own Trouble, they are so far from secking Light, that they would shut it out, and quench those Convictions that break in upon them: therefore the Language of wicked men is, Job 21. 14. Depart from us, we desire not the knowledge of thy ways; the language of their Hearts, and Lives, if not of their Tongues. They do not only err in their Minds, but err in their Hearts; they have no Will to know, would not Trouble themselves about Religion, or acquainting themselves with God, neglect the means of Grace.

2. We must make it our business to observe them, or our serious study to keep at a distance both in heart and practice from every known sin; eschewing what the Lord forbiddeth, and endeavoring every good Duty which the Lord commandeth. This will cost us pains indeed, and requireth much seeking to get such a frame of heart; and whoever trieth it, will find it long e're he can attain to it: Rom. 7. 18. To will, is present with me, but how to perform that which is good, I find not. He sought for, his words imply that, but he could not do as he would; there was not a total omission, but a coming short of his Aimes: we must seriously give up ourselves to the observation of God's Will, and attend upon this work. Thus wicked men do not seek, it is the least of their Cares; Psal. 73. 27. Lo, all they that are far from thee, shall perish: The whole stream and course of their Affections, Lives, and Actions do run from God to the Creature; they care not whether they please God, yea or no: Prov. 19. 16. He that keepeth the Commandments, keepeth his own soul; but he that despiseth his ways, shall die. He slights his way, that goeth on as his own heart leadeth him, as a Traveler that regardeth not to choose his way, but goeth through thick and thin; he despiseth his way: so he that careth not whether his way be pure, or filthy. Well then, the sum is, wicked men care not to know and obey God's Word.

II. Reasons, Why they are wicked that do not seek God's Statutes?

1. Because Omissions, where they are of Duties absolutely necessary, and total and universal, and do necessarily draw sins of Commission along with them, do argue a state of wickedness; but such is the Case here; to live in a known sin, whether of Omission or Commission is damnable; I am. 4. 17. To him that knoweth to do good, and doeth it not, to him it is sin; but especially when Total, &c. The wicked are thus described, them that forget God; Psal. 9. 17. The wicked shall be turned into Hell, and all the Nations that forget God. Job 8. 13. So are the paths of all that forget God. Psal. 50. 22. Now consider this, ye that forget God, left I tear you in pieces, and there be none to deliver. This saith a man open to all Sin, and maketh way for his Destruction. So Zeph. 1. 6. They have not sought the Lord, nor inquired after him: that is enough to damn them, if they do not break out into Excess.

2. Because they are guilty of great wrong to God, and to their own Souls.

(1.) To God; It is a Contempt of his Authority, when men will not study to know and do his declared Will; that is, make it their business to do so. For it is a great slighting of him, looking upon his direction as of little importance. Hos. 8. 12. I have written to him the great things of my law; but they were counted as a strange thing: and therefore were strangers to it, as if there were no danger in walking contrary to it.

(2.) To themselves; God's Statutes concern our Salvation, as well as his own Glory; Luk. 7. 30. The Pharisees and Lawyers rejected the counsel of God against themselves. Thus a wicked man is Felo de se. Prov. 8. 35, 36. Whose findeth me, findeth life, and shall obtain favor of the Lord; but he that sinneth against me, wrongeth his own soul: all they that hate me, love Death.

Use. I. You see now who are far from Salvation, they that do not study the Word of God, to conform themselves thereunto.

Use. II. Let us be sure to be far from the disposition of the Wicked; let us with all our hearts seek to comply with the Precepts of God, and be more diligent and earnest in bringing our hearts to a true Scriptural Holiness, that we may not be in this danger.

Motives.

• 1. From the excellency of these Statutes; to be employed in the service of God, is the greatest honor, and the most blessed Life upon Earth: if it be irksome, it is a sign of a Disease, and some great Distemper or Inclination to some base dreggy delights of the Flesh: if the Soul were rightly constituted, it would be our greatest pleasure, honor, and content: other work spendeth our strength, this increaseth it: the way of the Lord is strength to the upright.
• 2. From Salvation; it is great, sure, near. Great, both as to Body and Soul: Sure, God's Word past is unalterable: Near, should we faint in the sight of our Country, and be sluggish and negligent, when heaven is at hand?
• 3. There is present content in the sight of our Qualification and clear distinction from the wicked.

Doctrine. That in the Lord Jehovah there are great and tender Mercies.

First, I shall open the Mercy of God.

Secondly, The Adjuncts; the Greatness and Tenderness of them.

First, I shall open the Mercy of God: That Mercy is one of God's Attributes, the Scripture is plain and clear; Psal. 62. 12. Also unto thee, O Lord, belongeth Mercy: he had said before, once hath God spoken, and twice have I heard this, that power belongeth unto God. This is an evident and certain Truth, that God is Almighty, and hath all power to avenge his Enemies, and Reward his Friends; but because this is not a sufficient Foundation for our Trust, there wanteth more to invite the Creature to depend upon God, than his bare Power and Ability to help us; there must be also an assurance of his Readiness to do what he is able: and that we have in this other Attribute, which is as proper, and as much belonging to God as Power, and that is Mercy: Yea, 'tis an Attribute, in the exercise of which God delights most of all; Mich. 7. 18. Because he delighteth in mercy. God delighteth himself in all his Attributes, yea, in the manifestation of them to the World, but chiefly in Acts of Mercy: These come readily from him, and unextorted. Though God willeth the Punishment of a sinner, for the manifestation of his Justice, yet these Acts of his Vengeance are not so pleasing to God as the Acts of his Mercy; for he never doth them of his own accord, but is provoked. Acts of Mercy flow from him like life-honey, but acts of Vengeance are his strange work; Isa. 28. 21. Bees give honey naturally, sting when provoked; therefore God is nowhere called pater ultionum, whereas he is called pater miserationum; 2 Cor. 1. 3. The father of mercies. 'It is the Original and Fountain-cause of all our Comfort; get an Interest in his Mercy, and all his other Attributes shall be for our good. Mercy will set a-work his Wisdom to contrive, his Power to Accomplish, what is for our Comfort and Salvation; his Justice and Wrath to avenge your quarrel: all other Attributes are serviceable to Mercy: among the things that are ascribed to God, there is this order, that one is given as a reason of the other: As in the business of our Salvation; why doth God discover himself with so much Wisdom and Power? Because of his Mercy: Of his Mercy hath he saved us, Tit. 3. 4, 5. Of his Mercy quickened us, Eph. 2. 4, 5. Of his Mercy begotten us to a lively hope, 2 Pet. 1. 3. But what moved him to show Mercy to us? You can go no higher, unless you assign a Cause like itself; God who is rich in Mercy, out of his great love wherewith he hath loved us: indeed so he shown Mercy, because he would.

1. The Goodness of the Divine Nature, as it doth discover itself to the Creature is called Benignity, or Bounty; sometimes Grace, and sometimes Mercy. The first issue or effect of the Divine Goodness, is his Benignity, or Bounty; by which, God by giving something to the Creatures, showeth himself Liberal or Bountiful: this is his goodness to the Creature, as a Creature. Thus he hath given being to all things, bare Life to some, Sense to others; and to Man and Angels, Reason and Grace. The next Term by which the Goodness of God is expressed, is Grace; by which he freely giveth to the Creature all that good which they have, beyond all possibility of Requital. The third Term is Mercy; which implieth the ready inclination that is in God, to relieve our Misery, notwithstanding Sin. These three Terms agree in this, that they all express the Goodness of God, or his Communication of himself to the Creature. God knoweth himself, loveth himself, but he cannot be said to be Bountiful, or Gracious, or Merciful to himself; these things respect us. And again, that none of these can be reciprocated, or turned back from the Creature to God; we may Love God, who hath loved us first: 1 John. 4. 19. but Mercy or Grace never results from the Creature to God: we know God, and love him, but cannot be said to be Merciful to him. He giveth out Mercy and Grace, but receiveth none; thus they agree: but they differ, in that Bounty or Goodness respects the Creature, as a Creature; Grace respects the Creature, as being able to make no recompense to God, or to Merit anything at his hands: but Mercy addeth these two things to the former, as supposing us in Misery; the Object of it is persona miserabilis, or as finding us under demerit or ill deserving, and appoints a remedy for us: God doth good to the Angels that never sinned, out of Grace; but to Man fallen, out of Mercy: so that his Mercy is nothing else, but his proneness to help a man in Misery, notwithstanding Sin.

2. We must distinguish between Mercy, as 'tis an Attribute in God; and the Acts and Effects of it, as they are terminated upon the Creature: As 'tis an Attribute in God, Psal. 103. 8. The Lord is merciful and gracious: so 'tis Infinite, as his Nature is; but in the Effects as to us, there is a great difference. Mercy is one in the Fountain, many in the Streams; because there are divers Effects, divers ways of showing mercy. Mercy in the Effect may cease, as when the Angels turned Devils, and when God threateneth to take away his mercies from us; but God doth not cease to be merciful in himself: the effects of God's mercy are more or less, but the Attribute in God is not so. Mercy as an Attribute, doth not oppose Justice; but the effects of God's mercy may be, and are, contrary to the effects of his Justice, as Punishment is contrary to Blessing.

3. God's Mercy is either General, or Special, or Peculiar. First, God's general mercy, hath for the Object of it, not only men, even them that are strangers to the Faith, but also all the Creatures; for 'tis said, Psal. 145. 5. His tender mercies are over all his works: God helpeth the poor brute Creatures in their needs, and doth supply them with provision convenient for them; then there is his special mercy to Man, helping and succouring him in his Misery, notwithstanding sin: And so the giving of Christ to be the Savior of the World, Tit. 3. 4. But after the loving-kindness of God our Savior to mankind appeared; his Man-kindness, this was pity to us, above the Angels; no remedy was plotted for them. And then his peculiar Mercy, is to his Elect in Christ; so the Lord saith, Rom. 9. 15. I will have mercy, on whom I will have mercy: This is again seen, either in the first Grace, or bestowing that upon us; or in all the subsequent Grace that we stand in need of.

1. The first Grace is Pardoning all our past sin, or receiving us into a state of Favor upon our Repentance: so 'tis made the motive, Joel 2. 13. Turn unto the Lord, for he is merciful: Penitent sinners will find him so to be. The Apostle saith, 1 Tim. 1. 13. But I obtained mercy, 〈 in non-Latin alphabet 〉 , I was overwhelmed in mercy. So also in giving us an heart to Repent and turn unto him; 1 Pet. 1. 3. we were unworthy and miserable sinners, could not help ourselves; and then his eye pitied us, and his handsaved us: by his preventing grace he brought us home to himself.

2. In all the subsequent Grace that we stand in need of, so the Objects of his Mercy must have a qualification, such as fear God, Psal. 103. 12. Such as love him, and keep his Commandments; Exod. 20. 6. That walk according to the Rule of his Word exactly, Gal. 6. 16. To the Merciful, Matth. 5. 7. For to the Unmerciful God will not show himself Merciful; I am. 2. 13. but to those that are thus qualified, he reneweth his pardoning mercy, in taking away the guilt of our daily failings; Psal. 25. 7. His sanctifying mercy, by freeing them more and more from the dominion of Sin; Rom. 6. 14. His preserving mercy, by delivering them from Afflictions, so far as it is convenient; Psal. 119. 41. Let thy mercies come unto me, O Lord, even thy salvation according to thy Word. Lam. 3. 22. It is of the Lord's mercy we are not consumed, because his compassions fail not. His rewarding mercy, Jude 21. Looking for the mercy of God unto eternal Life. So Psal. 62. 12. Also unto thee, O Lord, belongeth mercy, for thou renderest to every man according to his work. He will graciously Accept, Reward, and Crown every sincere and faithful Servant of his, when they have done their work. Sincerity and faithfulness shall be accepted and rewarded, when Infirmities and Weaknesses shall be pardoned and covered.

Secondly, Let me now open the two Adjuncts of his Mercy.

1. 'It is Tender Mercy; Luk. 1. 78. Through the tender mercy of our God. The word signifieth Bowels; as when you see a poor miserable Creature, your Bowels work within you; especially if you be related to him. Misericordia complectitur affectum & effectum. Let us take the nearest Relation; If you be a Father, we need not much entreat a Father, to pity a poor helpless Child; his own Bowels will persuade him to it, Psal. 103. 13. Like as a father pitieth his Children; so the Lord pitieth them that fear him. Or if you think passions in Females more vehement, take the relation of a Mother; as Hagar was affected to Ishmael, when the water was spent in the Bottle, she sat over against the Child, and lift up her Voice and wept; Gen. 21. 16. God will take the Affections of a Mother; as Isa. 49. 15. Can a woman forget her sucking Child, that she should not have compassion on the son of her womb? yea, she may forget, yet will I not forget thee. 'It is passionately set out by the Prophet; if all the Compassions of all Fathers and Mothers were joined together, 'twere nothing to God, he is the Father of Mercies, he is Pitiful and Merciful; I am. 5. 11. 'tis true, there is in God no Sickness, or trouble of Mind, no Commotion; but there is Pity and tender Love, though no Perturbation, which will not stand with the perfection of his Nature: that is, he layeth to heart, and taketh notice of our Misery. The tenderness of God may be known by the Compassion which Christ had in the days of his Flesh, for he was the express Image of his Fathers Person, now we read, Matth. 9. 36. When he saw the multitude he was moved with compassion on them, because they fainted, and were as sheep scattered abroad that had no shepherd. Their Teachers did not do their duty to them in any profitable way, this wrought upon Christ heart, when he saw the Multitude. So when he saw many sick and under noisome Diseases, Matth. 14. 14. when they followed him, he pitied them, and helped them. So Matth. 15. 37. Jesus had compassion on the multitude, when they continued with him three days, and had nothing to eat. The Care of man's welfare lieth near unto Christ's heart; before the Disciples took notice of it, he taketh notice of the Peoples Necessities, and is affected with it; he would not send them away fasting. The two Blind men, when they feelingly laid out their Miseries. Matth. 20. 34. Jesus had compassion on them, and touched their eyes. So Luk. 7. 13. The Widow of Naim lamented her only Son, the Lord saw her, and had compassion on her, and said unto her, weep not: This for a taste what a tender heart Christ had, and in heaven he is still a Merciful High Priest, he came down on Purpose to acquaint himself with our Greifs and Sorrows: Surely he is touched with the feeling of our infirmities, and God's Pity, though it hath no Trouble with it, is real, operative and efficacious.

2. His Tender Mercy is seen in his readiness to hear, and help, and come in to the Cry of his People, if they be but anything humble and profitable in their Afflictions. Isa. 58. 10. And if thou draw out thy soul to the hungry, and satisfy the afflicted soul, then shall thy light rise in obscurity, and thy darkness be as the noon day. Luk. 15. 20. And he arose and came to his father, but when he was yet a great way off, his father saw him, and had compassion, and ran and fell on his neck, and kissed him. When the Son was coming, the Father run to meet him. Isa. 65. 2, 4. Before they call, I will answer; as if God could not tarry to hear the Prayer made. Psal. 32. 5. I said, I would confess my transgression unto the Lord, and thou forgavest the iniquity of my sin. Ier. 31. 19, 20. Surely after I was turned, I repented: and after that I was instructed, I smote upon my thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth. Is Ephraim my dear son? is he a pleasant Child? for since I spake against him, I do earnestly remember him still, therefore my bowels are troubled for him, I will surely have mercy upon him, saith the Lord. The first relentings of the Creature, work upon the Bowels of God's Mercy, when we do but conceive a purpose, the Lord is easy to be entreated.

3. By the Motives that do induce God to show Mercy; the bare sight of our misery: and therefore the Saints do so often represent their Condition, Psal. 69. 20. I am poor and sorrowful, let thy salvation, O Lord, set me on high. You see he bringeth no other Argument but his Grief and Misery: Justice seeketh a fit Object, Mercy a fit Occasion: Deut. 32. 36. For the Lord shall Judge his people, and repent himself for his servants: when he seeth that their power is gone, and there is none shut up or left.

II. The next Adjunct, is Great; the mercies of God are seldom spoken of in Scripture, but there is some additional word to show their Plenty and Excellency: As Psal. 130. 7. For with the Lord there is mercy, and with him is plenteous redemption. 1 Pet. 1. 3. Which according to his abundant mercy. And Eph. 2. 4. But God who is rich in mercy, for his great love, wherewith he hath loved us. So Eph. 2. 7. The exceeding riches of his Grace, 〈 in non-Latin alphabet 〉 . Paul thinketh he can never word it enough; when he speaketh of mercy, he saith it over, over-abounded: all to show the multitude and greatness of God's mercies. So Psal. 51. 1. we read of the multitude of his tender mercy; it must needs be so if we Consider,

1. How many there are to whom God hath done good; even as many as there have been, are, and shall be Creatures in the World: None that ever had a being, but tasted of God's goodness: Nay for his special mercies, the many Persons that are pardoned, all the Elect from the beginning of time, till the Day of Judgment. What hath God been doing these Thousands of years that the World hath continued, but multiplying Pardons, and passing Acts of Grace in favor of his People? Time would be no more, but only that there are some more, whom God meaneth to Pardon. 2 Pet. 3. 9. Not willing that any should perish, but that all should come to repentance. When we come to Heaven, how many Monuments of Grace shall we see there! A man would think that the unthankful World had given discouragement, and God should wait no longer: but yet there are some vacant places to be filled: In my Fathers house are many Mansions, John. 14. 2. We waste by giving; give from ourselves, what we give to another: but this fountain is never dry, Rom. 5. 10. The free gift is of many offenses.

2. How many Benefits he bestoweth on everyone, many repeated Acts of Grace of the same kind, divers kinds of Benefits, Bodily mercies, Soul mercies. Psal. 40. 5. Many, O Lord my God, are thy wonderful works which thou hast done, and thy thoughts which are to usward, they cannot be reckoned up in order unto thee: if I would declare and speak of them, they are more then can be numbered. Private mercies, and Public mercies; mercies in hand, and mercies in hope. Psal. 31. 19. O how great is thy goodness which thou hast laid up for them that fear thee! which thou hast wrought for them that trust in thee, before the sons of men! We have not one sin, but many sins; not one misery, but many miseries; therefore we have many mercies: the Creatures are always in some necessity, and so are always an Object of mercy; how many supports this life continually needeth! all which the Providence of God supplieth to us.

3. The greatness of these effects, the sending of his Son; 1 John. 4. 9, 10. 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. Herein is love, not that we loved God, but that he loved us, and sent his son to be a propitiation for our sins. The gift of the Spirit himself to be Everlastingly with us, John. 14. 16. and by present Troubles, to prepare us for future Glory; 2 Cor. 4. 17. And Rom. 8. 18. Surely nothing but mercy, and great mercy could do all this for us.

Use. I. To Exhort us to consider of this, and to meditate much upon this Attribute: To this End, I shall lay down a few Considerations.

1. All that come to God, should consider of his mercy; 'tis the great motive to Repentance, and beginning our acquaintance with God. Joel 2. 13. And rent your hearts, and not your garments, and turn to the Lord your God, for he is gracious and merciful, slow to anger and of great kindness, and repenteth him of the evil. Our distrustful and unbelieving thoughts, draw an ill Picture of God in our Minds; we think him an hard and Austere one, that is more ready to Condemn us, than to receive us to mercy. Thus we look upon him in the Glass of our guilty Fears: Oh no! he is merciful, if we will but stoop to him. Besides, 'tis a great check to our pursuit of Carnal Vanities, Jonah 2. 8. They that seek after lying vanities, forsake their own mercies. Thus to the secure and careless, when they consider all this Grace and tender Mercy, 'tis the great means to overcome them with kindness. A serious consideration of what God hath done, and is ready to do for us; Rom. 12. 1. I beseech you by the mercies of God. Saul wept when David had spared him, 1 Sam. 24. 16. if we had not let all Ingenuity. I am not worthy of all the mercy and truth which thou hast shown unto thy servant, Gen. 32. 10. Then when we come to a reckoning and audit with God, how great is the sum of them! there are more effects of his mercies, and of more diverse kinds. Psal. 139. 17. How precious also are thy thoughts unto me, O God! how great are the sum of them!

2. 'It is not enough to know that God is merciful, but we must also consider how great and tender his mercy is; for God's Children are wont to have great and large thoughts of it: we must think of it, as becometh the infiniteness of his Nature, whose mercy it is. Isa. 55. 8, 9. For my thoughts are not as your thoughts, nor my ways as your ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts: Hosea 11. 9. For I am God, and not man. We must not straighten God to our scantling, our drop is soon spent. Peter, a good man; what, forgive seven times a day? How tender it is! 'It is so natural to God. Acts of punitive Justice are exercised with some Reluctancy; but he rejoiceth over them to do them good: he is strongly inclined to let out his goodness to unworthy and miserable sinners, who deserve the contrary from him. The Sea doth not more naturally flow, nor the Sun more naturally shine, nor Fire more naturally burn, than God doth naturally show mercy: These thoughts will answer all the Doubts and Fears of a Penitent, thou canst never have too large Thoughts of God.

3. We shall never have such great and large thoughts of God's tender mercy, as when they arise from our own Experience and particular Observation: to know God by hear-say, will not work upon you, as when we have seen him ourselves; as they said unto the Woman, John 4. 42. Now we believe, not because of thy saying, for we have heard him ourselves, and know that this is indeed the Christ, the Savior of the world. We do not speak or think of God with any Sense and Life, Affection and Admiration, till we have studied his Nature, and observed his Ways: otherwise we speak by Rote, when we praise him for his mercies, and 'tis but an empty Complement: Psal. 103. 1, 2, 3. Bless the Lord, O my Soul, and all that is within me, bless his holy name: Bless the Lord, O my Soul, and forget not all his benefits: whoforgiveth all thy iniquities, and healeth all thy diseases, &c.

4. Then will our own Experience inform us of the greatness and tenderness of mercy, when we are sensible of our sins and miseries; when a man seeth his Sins great, his Dangers great, then he will see God's mercies towards him great also: Psal. 86. 13. For great is thy mercy towards me, for thou hast delivered my soul from the lowest hell. We do not know the greatness of the Pardon, but by the greatness of the Debt; nor the greatness of our Protection and Deliverance, but by the greatness of the Danger. God continueth trouble upon his People, that they may be sensible of the sweetness of the mercy, and his help in their Deliverance: Rom. 5. 8. But herein God commended his love to us, that while we were yet sinners Christ died for us.

5. When our sense of sins and miseries hath most recommended mercy to us, we should magnify it, both with respect to Supplication and Gratulation.

(1.) With respect to Supplication; when we are under Fears and Discouragements, we should oppose and set these great and tender mercies in the Balance, against our doubts and fears. Our Sins are many, our Troubles great, yet let us not be discouraged from Praying, and making our supplication to God; for God will pardon a penitent People, and help a sensible Supplicant. The more sensible of our misery, the fitter Objects for mercy. What is it that troubleth us? fear of not speeding with God in Prayer? you hear how soon he Relenteth, when you Relent and lie at his feet; for to what use doth pardoning mercy serve, but to encourage broken-hearted sinners? We have heard that the Kings of Israel are merciful Kings; Benhadad having lost the day, and in great fear of losing his life, with his Kingdom; his Friends comforted him with the Fame they had heard of Israel's Kings; 1 Kings 20. 31. We know most certainly, 'tis hard to raise up truly poor, down-lost sinners; how presumptuous soever they have been before. God would have these by all means to be encouraged: So that though you have many Objections from your unworthiness, the multitude and greatness of your sins, or is it the power of men, and difficulty of our deliverance? God's mercy is beyond the proportion of their Cruelty: The more violent and ungodly our Oppressors are, the more hope of God's pity towards us; Psal. 86. 14, 15. O God, the proud are risen against me, and the assemblies of violent men have sought after my soul, and have not set thee before them: but thou, O Lord, art a God full of compassion, and gracious, longsuffering, and plenteous in mercy and truth.

(2.) Let us magnify it as to Gratulation; Gen. 32. 10. I am not worthy of all the mercy, &c. Less than the least of all thy mercies: Let us consider our unworthiness, that God may have all the Glory.

Use. II. Is to press us to be Merciful; we should be like God, let us put on Bowels of mercy: Col. 3. 12. Put on therefore as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering. Luke 6. 36. Be ye therefore merciful, as your heavenly father also is merciful.

Doctrine. 'It is a gracious frame of Heart, to stand in Awe of the Word of God.

God's People are often described by it, Job 13. 13. Whoso despiseth the word, shall be destroyed; but whoso feareth a commandment, shall be rewarded. There are many fear a Judgment, when to visible appearance it is like to tread upon the heels of sin; yea, and some fear a Threatning, at least when it is like to be accomplished: but who fears a Commandment, but a Gracious Heart? this is reason enough to draw back, if a Commandment stand in the way; 'tis more than if there was a Lion in the way, or a band of Armed Enemies, or an Angel with a drawn Sword, such as stood in the way to stop Balaam: they have a deep Reverence of God's Authority, and dare not break through, when God by his Law hath fenced up their way. So Isaiah 66. 2. To him will I look, that is of a poor and contrite spirit, and trembleth at my word. A man that is affected, according to his doom and sentence passed in the Word; if the Word speaketh bitter things, or the Word speaketh Peace, accordingly the man is affected; this is the Man that God will look at. Ezra 9. 4. Then were assembled unto me, everyone that trembled at the words of the God of Israel. None so careful to redress Disorders, to use all the means they can to prevent Judgment, as those that Tremble at God's Word; and therefore they above others did Assemble to Ezra. A Man hath gained a great Point, when he doth not value his Condition by External Probabilities, but by the sentence of the Word: 'It is hopeful, if the Word speaketh good unto it; sad, when the Word speaketh bitter things: This man will be otherwise affected than the most are, and more careful to please God. Once more, Ezra 10. 3. Those that tremble at the Commandment of our God. Shechaniah referreth the Reformation to them. These are Persons exactly Conscientious; they make God's Commandments their Rule, and tremble at the apprehension of having anything done against God's Will: None so fit as they to Judge of Cases of Conscience and to regulate Affairs; men that enlarge themselves, and do not stand so nicely on the Will of God, will be more lax, and complying with their own Lusts, and the humors of Men.

First, I shall show you what it is to stand in Awe of the Word?

Secondly, Then give you the Reasons, why they that are Godly will do so?

First, What it is to stand in Awe of the Word? We will determine it, by opening the Circumstances of the Text. And,

I. Let us take notice of the seat of this Affection, the Heart; [my heart standeth in awe of thy word.] A true Reverence of the Word of God must be planted in the heart, or else all outward profession of respect is but hypocrisy; Psal. 50. 16, 17. Unto the wicked God saith, what hast thou to do to declare my statutes, or that thou shouldest take my covenant into thy mouth; seeing thou hatest instruction, and castest my words behind thy back? Many may solemnly pretend to Piety, and talk of it, and perhaps Preach of it to others, but do not exactly reform their Carnal practices; they do but abuse themselves, and deceive others: so strangely are many bewitched with their own deceitfulness of Heart, and power of Satan, that they can without remorse of Conscience profess the true Religion, pretend to a Covenant with God, yet affront that Religion, by being loose and scandalous, and can break the Covenant without any scruple: such are Contemners of God's Word, however they seem Reverencers of it. That Psalm speaketh of the Collection of the Gospel Church, Gather my saints together, who have made a Covenant with me by sacrifice; not that of Bulls and Goats, but by Christ Jesus. But many profane this Covenant, and are carried away by every Temptation; some as greedy Thieves and Extortioners, some as filthy Adulterers, some as Haters of Godliness, some as injurious Slaunderers and Whisperers and Backbiters; in the Christian World this prediction is too plainly verified, the carnal Christian and the serious Christian profess respect to the same Bible, to believe the same Creed, to enter by the same Baptism, to claim Privilege by the same Covenant, yet hate one another, and are as contrary one to another as perfectly as Infidels and Pagans: on the one side there is Mouth-respect to the Word, on the other Heart-respect; the one in outward Covenant with God, the other brought into the Inner Court. God beareth long with the former sort, but will not bear always; So Ier. 12. 2. Thou art near in their mouth, but far from their reins. They profess thee in Word, but deny thee in Heart and in Deed: Draw near thee in Shew and Pretence, as a People in League with thee; but their Hearts, Love and Affection, are wholly estranged from thee: And would take it ill to have their Religion disproved or questioned, yet are not brought under the Power of it. So Isa. 28. This people draw near unto me with their mouth, and with their lips honor me; but have removed their heart from me, and their fear towards me, is taught by the precepts of men. Because of Tradition, teaching by Authority, maintaining or enjoining the worship of God: a Worship and Respect to God they will have, but such as doth not proceed from an impression upon their Hearts, but only in Complyance with their Customs.

II. The Kind of the Affection [standeth in awe:] There is a twofold Awe of the Word.

• 1. One that driveth us from it.
• 2. Another that draweth us to it.

1. Fear and Awe of the Word which driveth us from it, is spoken of; John. 3. 20, 21. For everyone that doth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doth truth, cometh to the light, that his deeds may be made manifest, that they are wrought in God: Carnal men who live contrary to the light of Nature and Scripture, that they cannot endure anything which should put them into a serious remembrance of God; This is an effect of Legalisme and slavish Fear, which as it bewrayeth itself in its carriage towards God himself, so also in its Carriage towards his Saints and Word. Towards God himself; a slavish fear of God is always accompanied with an aversation, or a turning away from him; as Guilty Adam was afraid of God, and hid himself in the Bushes; Gen. 3. 10. and still an unsound Conscience is shy of God, and hangeth off from him. So towards the Saints, who have God's Image Printed upon them, they fear the Saints and hate them. As Herod seared John, and put him to Death, Mark 6. 20. Still men Maligne, what they will not Imitate; Natural Conscience in them doth homage to the Image of God, shining forth in the lives of his People: they see an excellency in them, which they have not; and because all those who keep up the Majesty of their Profession, are Objects reviving guilt, they hate them, and if their hatred be more than their fear, they destroy them when 'tis in their power. So for the Word; they are afraid of the Word, so as to stand at a distance from it, and cannot endure it, no more than sore eyes can the light of the Sun: they have a mind to cherish their Lusts and carnal Practices, and therefore hate the light which disproveth them; as they that would sleep, draw the Curtain to keep out the Light: whereas on the contrary, the Godly delight to have their ways tried and made manifest by this Light, 'tis a refreshing light to them, but a reproving and discovering light to others, it convinceth them to be what they are: now they shun all means of searching and knowing themselves, by wishing such things were not sin, or not desiring to know them so, and that there were not a God to punish them. But a sincere man is otherwise affected, he is Jealous and suspicious of himself, he bringeth his work to God's Ballance, and cannot quiet his Conscience without God's Acceptance.

2. There is an Awe of the Word, not that maketh us shy of it, but tender of violating it, or doing anything contrary to it. This is not the fruit of slavish Fear, but holy Love; 'tis not afraid of the Word, but delighteth in it, as it discovereth the Mind of God to us: as in the next Verse 162. This is called by a proper name, Reverence, or Godly Fear; when we consider whose Word it is, God's; who is our God, and hath right to command what he pleaseth: to whose Will and Word we have already yielded Obedience, and devoted ourselves to walk worthy of him in all well-pleasing; who can find us out in all our failings, as knowing our very thoughts afar off, Psalm 139. 2. and having all our ways before him, and being one who will not forgive our willful Transgressions. Joshua 24. 19. He is an holy and jealous God, he will not forgive your transgressions and your sins, that would Impenitently continue in them, and so we receive the Word with that trembling of Heart, which God so much respects.

III. The Object [thy Word;] that is, the whole Word of God, the Precept with its double Sanction; the Threatning, and the Promise; the Precept is the Rule of our Duty; the Sanction, of God's proceeding. we are to stand in Awe not only of the Threatning, but the Precept itself; for Love to God hath a great influence in producing this Awe of the Word: 'It is in Angels and Heavenly Creatures, whose happiness is absolutely secured to them; Jude 4. The great ground of it, is God's Authority: And that is seen in the Precept, as much as in the Sanction. God's Will is the reason of our Duty, and his Will declared in his Word is the Rule of it: and the Saints obey intuita voluntatis, a bare sight of his, though no inconvenience should follow of it. 1 Thes. 4. 3. For this is the will of God. 1 Thes. 5. 18. For this is the will of God concerning you in Jesus Christ. 1 Pet. 2. 15. For so is the will of God, &c. But yet I would not exclude the Sanction, no not the sad part of it; neither the Threatning, nor the Promise; because I dare not contradict any of the Holy-Ghosts methods; nor exclude his Argument from having an influence upon our Obedience, as he telleth us of Moses, who had an eye to the recompense of reward, Heb. 11. 26. So of Job who was tender of doing anything contrary to the Will of God, because Destruction from God was a Terror to him; Job. 31. 23. To be afraid of God's Judgments in an holy manner, is not Sin, but a Grace; a great point of our duty: yet a matter of Faith to apprehend that destruction, which God in his Word threateneth to sinners. Unbelief of the Threatning had a great predominancy in the first sin; Ye shall not surely die, Gen. 3. 4. and still 'tis a main Ingredient; men Imbolden themselves to Rebellion, because they look upon God's wrath as a vain Scar-crow, and that he doth only frighten us with a deceitful terror and a flash of false fire; but yet reflection upon the threatening must not be alone, that breedeth Legalisme; nor yet upon the Promises alone; but a deep Awe and Reverence of God's Authority, must be the main thing that swayeth the Conscience. A Christian should have no more to move or stop him, than to know what God will have him do or not do. That terror that doth arise from a mere slavish Fear of God, as a Judge and Avenger, is not right; but such an Awe as doth at once arise from looking upon God at once, as a Wise Lawgiver, a gracious Father, and righteous Judge. A Son, a Child, if he take liberty to break the Bonds of Duty, shall smart for it: though a Believer obeyeth and keepeth off from sin upon higher and nobler Terms, then Wrath, yet he maketh a good improvement of these Terrors also: for godly Fear is influenced, by God's being a consuming fire; Heb. 12. 29, 30. Let us have grace, whereby we may may serve God acceptably, with reverence and godly fear; for our God is a consuming fire.

Secondly, We come to the Reasons, why we should stand in Awe of the Word of God.

1. From the Author of it, 'tis God's Word; not the Word of a weak man, but of the Great and Mighty God: his Authority is Supreme, his Power Infinite, his Knowledge Exact, his Truth Unquestionable, his Holiness Immaculate, his Justice Impartial; the same Reasons which move us to Fear God, do move us also to Reverence his Word: and add this above all the rest, that therein his Truth is Impawned to us, and by it he obligeth himself to make good, both his Threatenings and his Promises. Three things I shall take notice of, which showeth God's stamp and impress upon the Word.

(1.) Its Authority in searching the heart; Heb. 4. 12, 13. The word of God is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul, and spirit, joints, and marrow, and is a discerner of the thoughts and intents of the heart: that is, as a sharp sword, doth pierce asunder between Joints and Marrow, so doth the Word divide Soul and Spirit, and is a discerner; that is, the Convictions of the Mind, and the disposition and inclination of the Soul, or sensual Appetite. The Soul cleaveth to the sin, when the Mind or Spirit disliketh it; or plotteth pretences to hide it from himself or others, even in those sins which lieth as hidden in the Mind, as the marrow in the Bones: secret Purposes fall under its judging Power, as well as Practices accomplished. And what Use must we make of this, but that we stand in Awe of the Word; avoiding what it forbiddeth, and following what it commandeth: Now to evidence this Property of the Word, he urgeth the Omniscience of God, whose Word it is; Verse 13. Neither is there any creature that is not manifest in his sight; for all things are naked and open to him, with whom we have to do. As the Sinners secret thoughts are under the sight of the All-seeing God; so they are under the piercing Power of his Word: for God joineth with his Word, and giveth it that discovering and piercing Virtue. So the Apostle of the Word, preached or explained it; 1 Cor. 14. 24, 25. He is convinced of all, and judged of all; and thus are the secrets of his heart made manifest; and so falling down on his face, he will worship God, and report, that God is in you of a truth. The Word is the Rule, God is the Judge; and the Word being assisted by God, God is there where the Word is; and so doth ransack the Conscience, and discover men to themselves in order to Judgment.

(2.) It hath a mighty Power and Force, because of the Spirit that goeth along with it; Rom. 1. 16. 'It is the power of God to salvation. 1 Cor. 1. 22. The Gospel is the power of God, and the wisdom of God. It's powerful to Convince, even there where it Converts not; as Felix Trembled, Acts 24. 'It is powerful to Convert from one Religion to another, from one state to another. 1. From one Religion to another, have any of the nations changed their gods? Ier. 2. 11. there needs much ado to bring men from a false Religion, wherein they have been brought up, how vain and foolish soever it be; yet this power the Word hath. Though the Doctrine of a Crucified Christ were so distasteful, partly as now drawing men from their old Temples, and Altars, and Ceremonies, wherein they were educated; especially as incredible, offering Life by one that died: and partly as contrary to the carnal Gust, as requiring Duties distasteful to flesh and blood, and engaging in Troubles and Persecutions; yet it prevailed. 2. Converting men from a state of Nature, to a state of Grace; so that they are as it were born. To bring men to hate, what they naturally love; and love, what we naturally hate: 'tis hard to alter the nature of things. Isa. 11. 6. To quicken the Dead, to purify the Unclean, confirm the Weak, to meeken the Proud and Passionate; Oh who would not reverence such a Word, such a Law and Doctrine, as can do all this! yet this and much more hath the Word done.

(3.) Its Authority; Eccl. 8. 3, 4. Where the word of a King is, there is power, or Authority to back it; how is it where God's is? We reckon not of the words of a private Person, though never so wise, Eccl. 9. 14, 15, 16. The poor man's wisdom is despised, and his words are not heard. Where the command of a King cometh, it cometh with Authority: for he hath power to back it, and to avenge himself on whosoever shall contradict it; but wise counsel, where there is no Authority to enforce it, is little regarded: but now with God, is Sovereign Majesty, and in his Word; wherein Sentence is pronounced concerning every Person and Action, according to which Judgment doth proceed and will be executed.

2. Reason is taken from the matter of the Word; 'tis direction about our Everlasting concernments; Deut. 32. 46, 47. Set your hearts unto all the things which I command you this day, for it is not a vain thing, it is your life. In a matter of Life and death a man cannot be too exact and nice: yea in the obedience or disobedience of the Word, Life or Death Eternal is concerned; yea, in every action morally considered, the Word telleth you what is the Merit of it, and what will be the Event, or an evil or a good estate. Man would fain know his destiny, whether happy or miserable; here you may know whether you shall live forever with God: Man in his Laws, doth not Threaten or Promise beyond his Power; his Power reacheth to men's outward Estate, and no further, and is only limited to the bounds of the present Life: therefore the sanction of their Laws are never extended, beyond the Promises or Threats of present and outward Good, to give or take away men's Liberty, Wealth, Estate, Life at most. But God Threatneth everlasting Fire, Matth. 25. 41. Promiseth an Inheritance Immortal, 1 Pet. 1. 4. As God commandeth inward Holiness, Righteousness, Love; so Eternal Rewards, and Eternal Penalties: things that concern us more nearly than Estates, Liberties, Peace, yea, our Lives themselves.

3. Reason, Because of the profit of standing in Awe of the Word.

1. It fortifieth us, and preserveth us in such Temptations as arise from the Fear of Man; where there is a Reverence and Awfulness of God's Word, the greater Awe overcometh the less. In such a Temptation a Man may miscarry two ways; by Distrust of God, and Disobedience to him: The one is the Cause of the other. Now that we may not distrust him, 'tis good to set Fear against Fear; God against the Creature: Ier. 1. 8. Be not afraid of their face, for I am with thee to deliver thee, saith the Lord. His powerful Protection, should encourage us against their wrathful disposition; Isa. 51. 12, 13. Who art thou, that thou shouldest be afraid of a man that shall die, and the son of man, that shall be as grass, and forgettest the Lord thy Maker? The Immortal and Almighty God is able to bear us out; a due sense of the Power of the Almighty, checketh the Fear of Men. Or by Disobedience we dishonor him; certainly a gracious heart feareth more to offend God, than to fall into any Temporal inconvenience: Isa. 8. 12, 13. Neither fear ye their fear, nor be afraid; but sanctify the Lord of hosts himself, and let him be your fear and dread. 1 Pet. 3. 14, 15. But if ye suffer for righteousness sake, happy are ye, and be not afraid of their terror: but sanctify the Lord God in your hearts. But let him be your Fear and your Dread. Be afraid to offend so Holy a Majesty: the Countenance of Princes is very awful unto Men, but the Fear of God's Wrath should overcome the fear of Mans Displeasure, even of the Greatest; Heb. 11. 27. He feared not the wrath of the king, because he saw him that was invisible.

2. It maketh a man sincere; When a Man standeth in Awe of the Word, he obeyeth in Presence and Absence; Phil. 2. 12. and avoideth secret as well as open Sins; Gen. 39. 9. Sins of Thought as well as in Deed. Heart-sins, which the Laws of Men cannot take hold of, but the Fear of God is instead of all Laws: 2 Cor. 1. 12. Conscience is to them, more than shame of men. Something without, keepeth back wickedmen; but something within, the Godly. Abner's question was not good, how shall I hold up my face to thy brother Ioah? 2 Sam. 2. 22. he should have said, how shall I hold up my face to the Lord thy God? Though an upright man might do wickedly, uncontrolled of man, and nobody seeth him, or punisheth him, yet Reverence of God and his Word, restraineth him.

3. It maketh a man punctual and exact, when afraid to do anything contrary to God's revealed Will: 'tis Universal, and 'tis Powerful. 'It is Universal, the Soul that maketh Conscience of the Word, is more thorough in Obedience: there will be failings, but, for the main, his Heart is sound with God; and lesser failings are retracted by Repentance: Psal. 141. 1, 2. And Powerful; stand in Awe, and sin not, Psal. 4. 4. this will cause us to stop in an evil Course, on the remembrance of our Duty; as David's Heart smote him when he cut off the Lap of Saul's Garment. Some think the Text then verified, my heart standeth in Awe of thy Word, a Commandment was in his way.

Use. I. Is to show us what frame of Spirit they are under, who despise the Word.

1. All do so, who Deliberately and Voluntarily prefer their own Will before the Will of God; 2 Sam. 12. 9. Wherefore hast thou sinned in despising the commandment? They obeyed their own inclination, whatever the Word saith to the contrary. Despising the commandment is the root of all Sin, as Formality of willful Sin; Oh that men did regard this as they ought! considering that to despise Commandments, is to despise the Lord himself: and what it is for poor Worms to despise the God of Heaven and Earth! Nay, that God that is our Judge! He hath power to cast both Body and Soul into Hell Fire! the God whom we are bound by so many Ties to Obey!

2. When swayed by Delight and Profit against the Course of our Duty, Esau sold his Birth-right to keep him alive, yet despised it; Gen. 29. 31. And Heb. 12. 16.

3. The Case is more aggravated when we cast a Precept behind our Backs, for a light Pleasure, or small Profit; the greater is our Contempt, to break with God for a little Trifle; sell the Righteous for a pair of shoes.

Use. II. Is to press us to get this blessed frame of heart, to stand in Awe of the Word.

• 1. 'It is a great curb in actual Temptations, Gen. 39. 9. How then can I do this great wickedness and sin against God?
• 2. 'It is a great help in Reading and Hearing; Acts 10. 33. Now therefore we are all present before God, to hear all things that are commanded thee of God.
• 3. A great help in Humiliation, and suing out our Pardon; Psal. 130. 3, 4. If thou shouldest mark iniquity, who could stand? but there is forgiveness with thee, that thou mayest be feared.

For Means to get this Awful frame of Heart.

1. Faith is necessary; sundry Articles of Religion have influence upon it; God's Power, Matth. 10. 28. Fear not them that can kill the body, but fear him that can cast both body and soul into hell fire. God's Providence; that he observeth human Affairs, and accordingly doth Reward and Punish; Hos. 7. 2. And they consider not in their hearts, that I remember all their wickedness; now their doings have beset them about, before my face. And Heb. 2. 2. And every transgression, and every disobedience received a just recompense of reward. A day of Judgment, Rom. 2. 5. But after thy hardness and impenitent heart, treasurest up wrath against the day of wrath, and the revelation of the righteous judgment of God. Eternal recompenses of Heaven and Hell, or the state of the World to come: Those who believe not these things are bold and venturous, and out of a daring Confidence, will put it to the Trial, whose Word shall stand, God's or theirs. Ier. 44. 28. And all the remnant of Judah, that are gone into the Land of Egypt to sojourn there, shall know whose word shall stand, mine, or theirs: which shall be fulfilled or made good. Heb. 11. 8. By faith Noah being warned of God of things not seen, as yet, being moved with fear, prepared an ark to the saving of his house.

2. Love is necessary, for Reverence ariseth from Love: David was afraid to displease so good a God, to whom bound by so many Ties: Surely Love breedeth a greater tenderness, than a bare sense of danger; Hos. 3. 5. Fear the Lord and his goodness. That which maketh a wicked man presumptuous, maketh a Child of God Awful; he hath to do with a good God, and therefore would not offend him, nor cross his Will.

3. An humble penitent Spirit is necessary, for this frame of Heart: Josiah, when he heard the words of the Law, he rent his Clothes; 2 Kings. 22. 11, 19. Because thy h •… rt was tender, and thou humbledst thyself before the Lord, when thou heardest what I spake against this place, I have heard thee, saith the Lord. And 2 Chron. 34. 27. Because thy heart was tender, &c. Troubled at God's Anger: to some, nothing is of less Consideration with them.

4. A good stock of Knowledge, or frame of Divine Truths; Psal. 119. 11. Thy word have I hid in my heart, that I might not sin against thee. Prov. 6. 21, 22. Bind them continually upon thy heart, and tie them about thy neck; when thou goest, it shall lead thee; when thou sleepest it, shall keep thee; and when thou wakest, it shall talk with thee. A Treasure of knowledge not only got by heart, but impressed on us by his Spirit; the great New-Covenant-blessing, Heb. 8. 10. is God's Law written upon the Heart, by the finger of the Spirit, as before on Tables of stone; on the directive and imperative powers, the Heart and Mind; and this maketh us conformable to it in Heart and Life. God's Law is said to be in the Heart of the Godly, that maketh them willing to obey; Psal. 40. 8. His law is in my heart. Tender to offend, Psal. 37. 31. The law of God is in his heart, none of his steps shall slide. He loveth what is commanded, and hateth what is forbidden, he hath a sense of it, to keep from usual guilt.

5. Advised Consideration and Watchfulness; Let thine eyes look right on, and thine eye-lids straight before thee, ponder the path of thy feet, and let all thy ways be established. When you are about to do anything, examine and consider it, whether God alloweth it, yea or no; Will it please, or displease? honor, or dishonor God? If he disallow, forbear, how safe, profitable, or comfortable soever it be: if he allow it, then engage; this holy Fear must never be laid aside. Phil. 2. 12. Work out your salvation with fear and trembling. 1 Pet. 1. 17. Pass the time of your sojourning here in fear.

Doctrine, That God's People do greatly Rejoice in his Word.

1. 'It is not an ordinary delight which is here set forth, but such as is high and intense, such joy as the richest and most gainful victory can raise in any worldly man. 'It is incredible and cannot be expressed, how much joy and comfort the Word of God yieldeth to good men: Therefore so many similitudes used. More then in all Riches, Psal. 119. 14. ver. 103. Sweeter than Honey and the Honey Comb. I love it above Gold, and above fine Gold. 127. ver. A joy greater than the joy of worldly men.

2dly. 'It is not a light flash, or a phantastical impression, but a solid consolation, such as is affliction proof, and death proof; when the strength of this joy cometh to be tried and assaulted by deep afflictions. Therefore the heirs of promise are said to have strong consolation, Heb. 6. 18. So verse 50. of this Psalm, This is my Comfort in mine affliction, thy Word hath quickened me.

3dly. This joy which is the mark of a sound believer, is delighting to know, believe and obey God's Word. For 'tis in the way of his Testimonies, Psalm 119. 14. 'It is in his Commandments they delight greatly. Study and Contemplation breedeth a pleasure, but nothing like practice. The pleasures and delights of the mind do certainly exceed those of the Body; for the more noble the faculty is, the more capable of delight. A man in study hath a truer pleasure, than the greatest Epicure in the most exquisite enjoyments of sense: Now moral delights exceed those which are the mere result of Contemplation, as they give us a more intimate feeling of the worth of things. Again those delights which are supernatural, and come from the Spirit, as the pleasures of Faith and Obedience do, exceed those of the natural mind, as much as those do bodily pleasures; as being exercised about nobler Objects, which are the sense of the Favor of God, and Reconciliation with him, and the hopes of Eternal Life: And as coming from an higher cause, the Spirit of God. Therefore upon the whole, there is no true delight and contentment, but what proceedeth from a careful performance of God's Commands; strictly abstaining from what may displease him, and cheerfully practicing all that he requireth of us. Truly the present gratefulness of such an employment, and the succeeding comforts of such practices, are a continual Feast; all other Pleasures to this are nothing worth. The Obedience of Faith to a Believer, is more than any worldly advantage. 'It is a sweet thing to be exercised in the Word of God, in Reading and Hearing it with serious Meditation, but much more to be brought under the Power and Practice of it.

Reasons.

1. The Godly find glad tidings in the Word, suitable to their souls necessities, and therefore rejoice in it. For the object of delight is, bonum conveniens & sufficiens, here is enough to content them, and it is very suitable: There is pardon of sins, and that is ground of Joy, Matth. 9. 2. Be of good cheer, thy sins be forgiven thee; there we hear of a Savior, 1 Tim. 1. 15. This is a faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save Sinners. When the Gospel was Preached at Samaria, Acts 8. 8. There was great joy in that City. Zacchaeus received Christ joyfully, for he brought Salvation to his House, Luke 19. 6. There i •… the true way of mortifying sin, and sanctifying the Heart, Psal. 19. 8. The Statutes of the Lord are right, rejoicing the soul; the Commandment of the Lord is pure, enlightening the Eyes. There we are told of the joys of the World to come, 1 Cor. 2. 9. Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. We should exult for joy, to hear of those things. Thus you see the Word of God affordeth such comforts, such matter of rejoicing, as cannot be paralleled. A poor man when he findeth a treasure, receiveth it with a joyful Heart. Oh! What inestimable treasure do we find in the Word of God! the way of Eternal Salvation is there made manifest.

2. The Saints have felt benefit by it; They have been renewed and sanctified by it, therefore they prize it, James 1. 18, 19. Of his own will begat he us, with the Word of Truth, that we should be a kind of first fruits of his Creatures. Therefore be swift to hear. There they have found powerful heavenly Truths, by which their souls are made new, they have tasted God's Love in the Doctrines and promises thereof, and against a taste there is no disputing, 1 Pet. 2. 2, 3. Experimented sweetness is beyond all arguments, they have been revived and comforted by it in their Troubles, (as at the 93d. verse of this Psalm more largely) I will never forget thy Word, for by them thou hast quickened me. God hath done their souls good by it. 'It is the charter of their hopes, verse 111 of this Psalm. What ever Calamities they meet with in the World, there they see ground of Peace, and composedness in their soul.

3dly. They love God, and they hear more of him in the Word, than they can elsewhere. The soul that loveth God, heareth and seeth his Blessed name in every leaf; they find the effects of his Goodness in Creation, some fruits and pledges of his love in daily Providence, but there they find his great eternal and wonderful love in Christ, there they know God's will, and 'tis their desire to be subject to it, and therefore value it, not only as the Charter of their hopes, but as the Rule of their Duty.

Use I. To condemn them,

First, That find no sweetness in the Word of God, they do not mind the business of Salvation, and then no wonder, if they have a slight and mean esteem of the Word.

Two reasons of this Contempt.

(1.) Their Scope is not fixed. All means are regarded with respect to the end, now if they do not make the Everlasting enjoyment of God their end, the Scriptures are of little use to them, a trouble rather than a comfort, because they disturb them in pursuing their lusts; but a man that would enjoy God, get to his Holy Hill, is apprehensive of the benefit.

(2.) They are not affected with their wants, and therefore esteem not the Word: For the great benefit of the Word, is to teach us a remedy for sin and misery; now they that mind not the misery and danger in which they stand, go on carelessly and despise the Word of God, Prov. 22. 3. A prudent man forseeth the Evil, and hideth himself, but the simple pass on, and are punished. They little think of the evil which is near them, and so slight the Counsel of God.

Secondly, Those that will not believe them that find sweetness in it, as if all were phantastical and imaginary. Are the wisest and most serious part of mankind deceived? And hath the carnal fool only the wit to discern the mistake? Surely in all reason it should be otherwise: These tell us of those delights and transports of soul in meditating on the Promises, in purifying their Hearts by the Precepts; and though a stranger intermeddleth not with their Joyes, yet surely these find them. All that is spiritual and supernatural is suspected by those who are drowned in matters of sense, John 12. 29. A voice from Heaven, is Thunder; the motions of the Spirit, fumes of Wine, Acts 3. 13. Joy in the Holy Ghost, but a fancy, &c.

Thirdly, Them that count it an Alphabetary knowledge fit for beginners; David was no Novice, yet he rejoiced in the Word as one that found great spoil; the more conversant he was in these Holy Writings, the more he delighted in them. No, 'It is not only Children's meat, there is not only Milk there, but strong Meat also, Heb. 5. 14. 'It is our Rule to walk by, till our blessedness be perfected. The continual storehouse of our comforts, Rom. 15. 4. 'It is the continual means of growing into Communion with God in Christ.

Use. II. To exhort us to delight in the Word of God. 'It is the work and mark of a Blessed man, Psal. 1. 2. But his delight is in the Law of the Lord, and in his Law doth he Meditate day and night. As far as the necessities of the present life will bear it, they are still getting more Knowledge of true Blessedness, and the way that leadeth to the Enjoyment of it. This is their business and pleasing Study. His work is to form his heart to a sincere, uniform, impartial obedience, and as he doth increase in Godliness by the help of the Word, his soul is more satisfied, all the joys of the World to this are nothing to him. Are your Hearts thus set to know the Lord and his revealed Will, and the way of Life?

Doct. I. They that love the Word of God, must hate sin.

This implieth four things.

1. That our Love must be demonstrated by such effects, otherwise it is but pretended, if we do not avoid what it forbiddeth; for our love to God and his Word, is mostly seen in Obedience and dutiful Subjection to him and it; for God's Love is a Love of Bounty, our Love is a Love of Duty: he is said to love us, when he blesseth us, and bestoweth on us the effects of his special Grace and Favor; we are said to love him, when we obey him. These Propositions are clear in Scripture, That our love to God, is tried by our love to the Word; And our love to the Word, by our hatred of Sin. John. 14. 21. He that hath my Commandments and keepeth them, he it is that loveth me. And Verse 23. If any man love me, he will keep my words. On the contrary, our Enmity to God and his Word, is determined by our love to Sin: Enmity to God, Col. 1. 21. Enemies in your minds by evil works. To his Word, Rom. 8. 7. The carnal mind is not subject to the Law, neither indeed can be. Habitual sin argueth a Malice, or Hatred of God and his holy Law: and actual Sin, an actual Hatred. 'It is finis operis, if not operantis; whether a man thinketh so or no, 'tis the intent of the Action: A Rebellion, or an act of disloyalty against God: yea, there is not only a virtual hatred in Sin, but a formal hatred; not only implied, but expressed: they wish there were not a God to punish them and call them to an account, such a Law to forbid such Practices, as they affect, or that such things were not sin. Well then, 'tis not some kind of pleasure in the study of the Word, will show our love to the Word; but an Impartial, Intire, and Uniform Obedience; strictly abstaining from such things as if forbiddeth, and carefully practicing what it requireth at our hands.

2. That our hatred of Sin must flow from such a Principle; a man may hate sin upon foreign and accidental reasons, and so that obstaining from sin, is not a true hatred, but a Casual dislike; as when we forbare some sins, but retain others that suit better with our Condition, Callings, Employment, Temper; or because of some difficulty in compassing, shame in Practising, or repugnant to our natural Temper; No, it must be out of a principle of Love to God, Psal. 97. 10. Ye that love the Lord, hate evil. So Psal. 119. 113. I hate vain thoughts, but thy law do I love. An hatred of Sin arising from love to God and his Word, is the only true hatred; that's hatred of sin as sin, as 'tis 〈 in non-Latin alphabet 〉 , 1 John. 3. 4. A transgression of the Law, as 'tis ingratitude to God, contrary to our Obligations to him, not only as destructive to ourselves; not principally, timore poenae, but amore virtutis. The Word of God furnisheth us with divers Reasons and Arguments to move us to hate sin; they all have their place, but some are more Noble and Excellent than others: As when a Man hateth sin, because God hath forbidden it. True hatred cometh from a love of the contrary: therefore he that hath a vehement love to the Law, hateth all things which are contrary to it: Matth. 6. 20. He will hate the one, and love the other: There is no serving two Masters; love to the one, enforceth hatred of the other; To love the Good, and hate the Evil, are inseparable.

3. The more we hate Sin, the more prepared we are to love the Law; A carnal Heart hateth the Law, John. 3. 20. He that doth evil, hateth the light. And Rom. 8. 7. The carnal mind is not subject to the Law. He that doth not hate sin, hateth the word of God. We cannot delight in it, till our Affections be purified and sanctified: Men's evil practices and dispositions cause them to hate the Light; 'tis a reproving light, can sore Eyes delight to look upon the Sun? or an unsound heart delight in that which will so ransack and search the Conscience?

4. According to the degree of Love, so will the degree of our Hatred be: they that have the highest love of the Law, will have most hatred of Sin; they hate every lesser contrariety, a vain Thought. Psal. 119. 113. They do not only hate open and scandalous sins, but sin carried on in a more close and cleanly manner; yea, they groan under the Relicks of Corruption, and feel it an heavy burden: Rom. 7. 22, 23, 24. For I delight in the law of God after the inward man; but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin, which is in my members. And then, Oh wretched man that I am. Next to the Object of our affection, the principle or spring of it must be regarded; and next to the spring and rise of it, the degree must be looked after, that we love the good and hate the evil proportionably: that is to say, that our Hatred must be proportionable to the evil of the thing hated; and our love to the good of the thing loved: and indeed where the one is, the other will be; where a great love, a great hatred; where a little love, a little hatred. Psal. 119. 127, 128. I love thy commandments above gold, yea above fine gold; therefore I esteem thy precepts in all things to be right, and hate every false way.

Use. Well then, if we would show our love to the Word, we must truly, sincerely, and constantly turn from all known sin, with Detestation and Abhorrence; for hatred of sin, is an infallible evidence of love to the Word. Now hatred of sin, if it be right,

1. 'It is Universal, 〈 in non-Latin alphabet 〉 , to the whole kind, as Haman thought scorn to lay hands upon Mordecai alone, but sought to destroy the whole Race of the Jews; Ester 3. 6. one sin is as inconsistent with the love of God, as another; there may be as much Contempt of God's Authority in a sin of Thought, as in a sin of Practice; in a small sin, as in a greater. There may be much crookedness in a small line, and in some Cases the Die is more than the Stuff: I hate every false way; 'tis twice repeated in this Psalm, in the 104. verse, and verse 128. To hate what God hateth, Prov. 8. 13. The fear of the Lord is to hate evil.

2. 'It is Implacable; it aimeth at the utter Extirpation and Expulsion of Sin: they seek to remove the guilt, to weaken the inclination; they groan sorely under the very Being of sin, that anything of sin is left: O wretched man that I am, who shall deliver me from the body of death, Rom. 7. 24.

3. 'It is still growing; at first 'tis a dubious Case, men that are Convinced, have some Mind to let sin go, or a wish that Christ would save them from it, but 'tis with such Reserves, that they have rather a mind to keep it, than let it go: As Pharaoh had no mind to dismiss Israel, and therefore stood hucking with God; or as David when he sent out Forces against Absalom, yet be tender of the young Man. Pleasing Lusts, we have but a remiss Will against them; our love to it, is greater than our dislike of it; therefore so unstable: I am. 1. 8. but when the soul is Converted, the soul is armed with a resolution. 1 Pet. 4. 1. Then the love of sin is weakened in their hearts, and the strength and vigor of it abated; the soul is armed with a serious purpose to give it up, and shake off this servitude, in the confidence of that Grace which is purchased for them by Christ's Death: there is a Godly Inclination and bent of soul to live unto God. Again, as our Communion with God, and sense of his Love is increased in us, so our hatred of sin groweth more keen and fierce; when God had told what he would do for Ephraim, what have I anymore to do with Idols, Hosea 14. 8. I have had too much to do already; what, anymore? In what proportion there is a sense of God's Love, in the same proportion an hatred of Evil. Moses when he had talked with God in the Mount, at his return he is full of indignation, and broke the Tables. So those that have had sweet Communion with God, have a more severe displicency against their Corruptions; and there is a more lively principle at work in their hearts, for the expulsion of them: every act of kindness on God's part, layeth a new Obligation, and their hatred is awakened by the holy use of the Ordinances.

4. The constant discoveries of hatred against sin, are watching and striving against it; they are ever careful that they may not offend God: Acts 24. 16. And herein do I exercise myself, to keep a Conscience void of offense, both towards God and men; and keep striving, and a serious Resistance, even when they are foiled. Rom. 7. 15. The evil that I hate, that do I. A Christian always hateth sin, though he doth not always prevail against it. In sins of daily infirmity, Striving is Conquering; but in other sins, they prevail against them by degrees: sin doth not carry it freely, nor Reign in them: For sin shall not have dominion over you, for ye are not under the law, but under grace. Rom. 6. 14.

Doct. II. That a slight hatred of a sinful course is not enough, but we must hate it and abhor it. Rom. 12. 9. Abhor that which is evil, cleave to that which is good. Hate it as Hell, as the word signifieth. We do too coldly speak against Evil, too slackly follow after that which is Good. If our pursuit after God, were more earnest, and our hatred of Evil, more serious and severe; we should be other manner of Christians than we are. There is a twofold hatred; 1. The hatred of offense and abomination. And 2. The hatred of enmity and opposition. By the one our hearts are turned from sin, by the other turned against it. Now both these are necessary for a Christian that would be safe. Hating and Abhorring, implieth not only a naked Abstinence, or a simple Refusal; but an Enmity: Not a forbearing the Act, but a mortifying the Affection. We must not only leave off Evil, but abhor it; and not only abhor it, but pursue it with an hostile hatred, purposing, watching, striving, praying against it, thwarting the flesh, and contradicting the Motions thereof.

Reasons,

I. 'It is not else an hatred becoming sin, which is so great an evil; so opposite to God's Law, and derogatory to God's Glory, so mischievous to us. There is a great deal of evil in sin, a great deal of evil after sin, that we can never hate it enough. 'It is the Evil of Evils, that brought all other Evils into the World; it is the violation of a righteous Law, 1 John 3. 4. A Contempt of God's Authority, Exod. 5. 2. Who is the Lord, that I should obey his voice? Psal. 12. 4. Our tongues are our own, who is Lord over us? 'It is a defacing of his Image, and a casting off the Glory and Honor of our Creation; Rom. 3. 23. We have sinned, and are come short of the glory of God. Psal. 49. 12. Nevertheless man being in honor abideth not, he is like the beasts that perish. A despising of his power by a silly worm, as if we could make good our Party against him; 1 Cor. 10. 22. Do we provoke the Lord to jealousy? are we stronger than he? It separateth from Communion with God, Isa. 59. 2. Your iniquities have separated between me and you. It preferreth base Satisfactions, before the Enjoyment of him; 2 Tim. 3. 4. Lovers of pleasures more than lovers of God. As if the base and brutish Pleasures of the Flesh, were to be preferred before the Love of God. This and much more may be said of sin, and is any hatred too great for it? Psal. 101. 3. I will set no wicked thing before mine eyes: I hate the work of them that turn aside, it shall not cleave to me.

2. No other hatred will serve the purposes of Grace; a Love that is Cold, will soon fail: so also will an Hatred. Where our Zeal is not set against sin, we soon fall into a liking of it: therefore the Soul is not sufficiently guarded by a slight hatred: If sin be not Detestable, it will soon seem Tolerable. There is a brabble between many and their Lusts, and in all haste sin must be gone; but the quarrel is soon taken up, and sin stayeth for all that: where the Enmity is not great, a man's agreement with sin may be soon made. Therefore not only an offense, but an hostile hatred is required, such hating and abhorring, as will not admit of Reconciliation. Like the hatred of Amnon to Tamar, The hatred wherewith he hated her, was greater than the love wherewith he loved her, 2 Sam. 13. 15. he hated her with hatred greatly; did we more strongly dissent from sin, it would not so easily prevail over us. Sin dieth, when it dieth in our Affections, when our hearts are set against it; Get you hence, Isa. 30. 22. Get you gone, be there from henceforth an utter Divorce between me and you. This is to hate and abhor.

Use. Is to show us the Reason, why so many are entangled again in the sins they seemed to renounce and forsake; they have frequently resolved to forsake their sins, but these resolutions have come to nothing: they have striven against them, but as a great stone that hath been rolled up Hill, it hath returned upon them with the more Violence. Or as in rowing against the Stream, when the Tide hath been strong against them, and they have been driven the more back, and therefore are discouraged. Yea, they have prayed, and found little success, and therefore think 'tis vain to make any further Trial: What shall we say than to these? If the Premises were clear, yet the Inference and Conclusion is wrong and false: for we are not to measure our Duty by the success, but God's injunction. God may do what he pleaseth, but we must do what he hath Commanded. Abraham obeyed God, not knowing whither he went; Heb. 11. 8. Peter said unto Christ, we have toiled all night, and have caught nothing, nevertheless at thy Command we will cast forth the Net. Though the first attempt succeed not, yet afterwards sin may be subdued and broken. In Natural things we do not sit down with one Trial, or one Endeavor; but after many disappointments, pursue our designs till we complete them. A Merchant will not leave off for on bad Voyage; nor an Ambitious Man, because his first Essays were fruitless: and shall we give over our Conflicts with worldly and fleshly Lusts? That showeth our Will is not fixedly bent against them; because we cannot presently subdue them. He that will be Rich, 1 Tim. 6. 10. If you had such a Will to be holy and heavenly.

2. There is a fault in these Purposes, in these strivings and prayers, they do not come from an heart thoroughly set against sin.

1. These purposes are not hearty and real, and then no wonder they do not prevail: there may be a slight purpose, and there is a full purpose. Acts 11. 23. if thy purposes were more full and strong, and thoroughly bent against sin, they would sooner succeed. Is it the fixed decree and determination of thy Will? When you are firmly resolved, your Affections will be sincere and steadfast, you will pursue this work close; not be off and on, hot and cold; unstable in all your ways: your full purpose, or the habitual bent of your hearts, are known by your drift and scope. Or it may be this purpose may be extorted, not the effect of thy Judgment and Will, but only thy Conscience awakened by some present fear. Many are by some pangs and qualms of Conscience, frighted into some Religiousness: but this humor lasts not long, Psal. 78. 35, 36, 37. And they remembered that God was their rock, and the most high their redeemer. Nevertheless they did flatter him with their mouth, and they lied to him with their tongues; for their heart was not right with him, neither were they steadfast in his Covenant. In their dangers they remembered God, but their hearts were not right with him. Ahab in his fears, had some relentings. So had Pharaoh. The Israelites turned to the Lord in their distress, but they turned as fast from him afterwards; Resolves not of love, but fear. So are these resolutions wrested from you by some present Terrors; which when they cease, no wonder that they are where they were before: Violent things never hold long; they will hold as long as the principle of their violence lasteth. Or it may be, you rest in the strength of your own Resolutions: now God will be owned as the Author of all Grace, who reneweth and quickeneth every Affection in us, still we must have a sense of our own insufficiency, and resolve more in the strength and power of God; and rely upon the Grace of Jesus Christ; by his Spirit mortifying the deeds of the Body, as knowing that without him, you can do nothing; neither continue, nor perform our Resolutions. Men fall again, as often as they think to stand by their own power; there is much Guile and Falsehood in our own hearts, we cannot trust them: the Saints still resolve, God assisting; Psal. 119. 8. I will keep thy precepts, O forsake me not utterly. Verse 32. I will run the way of thy commandments, when thou shalt enlarge my heart. They beg God to keep up their Inclination and Bent against Sin, Verse 36. Incline my heart to thy Testimonies, and not to Covetousn •… ss.

2. As to Sriving: let us examine that a little; if it be so serious, so diligent, so circumspect as it should be. Certainly that is no effectual striving, when you are disheartened with every difficulty; for Difficulties do but influence a resolved Spirit, as stirring doth the fire. No question but it will be hard to enter in at the straight Gate, or walk in the narrow way: God hath made the way to Heaven so narrow and straight, that we may the more strive to enter in thereat. Luk. 13. 24. Now, shall we sit down and complain, when we succeed not upon every faint attempt? Who then can be saved? This is to cry out with the Sluggard, There is a Lion in the way. Should a Mariner as soon as the Waves arise, and strong gusts of Wind blow, give over all guiding of the Ship? No, he is resolved upon his Voyage. To give out upon every difficulty, is against all the experience and wont of Mankind. Again, this striving and opposing is but slight, not accompanied with that Watchfulness, and Resolution which is necessary. Many pretend to watch against sin, yet abstain not from all occasions of sin: if we play about the Cockatrice hole, no wonder we are bitten. Never think to turn from thy sin, if thou dost not turn from the occasion of them: Prov. 4. 15. Go not in the way of evil men, avoid it, pass not by it, turn from it, and pass away. This is a practice becoming the hatred of sin. Evil Company is a Snare; if thou hast not strength to avoid the occasion, which is less; how canst thou avoid the sin, which is greater? He that resolveth not to be burnt in the Fire, must not come near the Flames. Job made a Covenant with his Eyes, Job 31. 1. Our Savior taught us to pray, lead us not into temptation, he doth not say, into sin; Temptation openeth the gate to it: Certainly it argueth an hanckering of mind, when we dally with Temptations: as the Raven, when he is driven from the Carrion, loveth to abide within the sent of it; so they have an inclination to sin, when they forbear the the practice of it.

3. For Praying; we oftener pray from our Memories, than from our Consciences; and from our Consciences Enlightened, than Hearts Renewed by Grace. Prayer, as it is the fruit of Memory and Invention, is but a few slight and formal Words said of Course; a Body without a Soul: As dictated by Conscience, it may be retracted by the Will, at noli modo. Austin, when he prayed against his Youthful Lusts, time •… ne me excluderet Deus, was afraid left he should be heard too soon: at best but half desires, faint wishes, like Balaam's wish, to die the death of the Righteous. The soul of the sluggard desireth, and hath nothing; God never made Promise, that lazy wishes should be satisfied: if you pray against sin with your whole heart, he will hear you. The great fault is the want of this thorough hatred of Sin.

Use. Take heed of two things.

• 1. A secret Love to your Sins.
• 2. A remiss Hatred against them.

1. A secret Love to Sin: Job speaketh of some, that hid sin as a sweet Morsel under their Tongues; Job 20. 12. loath to let a Lust go. And David of regarding iniquity in our heart, Psal. 66. 18. First there is a secret liking of sin, which in time will prove baneful to the Soul; some Lust is spared, and continueth unmortified: It doth not remain so much, as it is reserved, and there keepeth Possession for Satan. This will, in time, eat out all our other Virtues, and bring a stain upon those good properties, wherewith God hath endowed us. Sin was never heartily cast out, therefore they are in time ensnared again, and drawn away by some sensitive Lure.

2. A remiss Hatred of sin; no, there must be a Total and full Aversion. Hatred and Indignation is the souls expulsive Faculty, it cannot be kept in good plight without it. 'It is the lively and active principle which sets the soul awork, in avoiding what is hurtful to the spiritual Life; it concerneth us to keep it up in strength and vigor. The Reason why even Believers do so often sin through weakness is, because the Will doth not so strongly dissent as it should: though we do not deliberately give our assent, it should more potently awaken our displeasure; but certainly, the reason of willful sin, is want of a strong hatred: Though Convinced of Evil, yet we go on like a fool to the Correction of the Stocks. Prov. 7. 22.

Doctrine. III. That among other sins, we must hate falsehood and lying, and all kind of frauds and deceits.

• I. I shall open the particular Notion of Lying in the Text.
• II. Shew you the Reasons against it.

I. To open the particular Notion of Lying.

1. In the Vulgar Accceptation and sense of it, we take it to be speaking an Untruth, or that which is False, with an intention to Deceive. Now this is a sin contrary to the New Nature; Col. 3. 9. Lye not one to another, since ye have put off the old man with his deeds. 'It is not only contrary to that natural Order, which God hath appointed between the Mind and the Tongue; but to that Sincerity and true Holiness, which is our great Qualification, and the fruit of Regeneration. Therefore God saith, Isa. 63. 8. Surely they are my people, children that will not lie. God presumeth that his People will not deal falsely, but speak as they think, and think of what they speak, as it really is: and that Christians will not deceive, and circumvent others, since they are members of the same Mystical Body, and should seek one another's welfare, as much as they do their own. Eph. 4. 25. Wherefore put away lying, speak everyone truth with his neighbor; seeing ye are members one of another. No 'tis more unseemly in a Christian, more inconsistent with Grace. In short, no sin maketh a Man more like the Devil. John 8. 44. Ye are of your father the devil, and the lusts of your father ye will do: he was a Murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own; for he is a liar, and the father of it.

2. Concealing the Truth which should be Confessed; God would not have his People hide themselves in necessary Truths; he would have them believe with the Heart, and Confess with the Mouth; Rom. 10. 9, 10. And Christianity is called a Confession, Heb. 3. 1. and all Christians are saved either as Martyrs, or as Confessors.

But how far we are to Confess lesser Truth, is a great Case of Conscience. Certainly we must do nothing against a Truth, not appear in the garb of a Contrary party, nor must we lie hid, when God in his Providence crieth out, Who is of my side, who? We read of some, John 12. 42. who believed in Christ, yet they did not confess him, lest they should be put out of the Synagogue; for they loved the praise of Men more then the praise of God. Faith is in a very weak Condition, when Confession is not joined with it; when men will not own Christ in troublous Times, and appear in their own shape. Men that have much to lose, have many Worldly Considerations; they think these lose more than they can gain; and lose by the Praise of God rather than the Praise of Men. Now the sincere Christian saith in these Cases, I hate and abhor lying.

3. 'It is contrary to that Obedience to God which we do profess; there is a practical Lye, as well as a virtual Lye, when our practices do not Correspond with our Profession: there is a lie acted, as well as a lie told: So Ephraim is said to compass God about with Lyes, Hosea 11. 12. To say we have fellowship with God, and walk in darkness, is a Lye; 1 John. 1. 6. A Lye that tendeth to the disgrace of Religion, in opprobrium Christi, 1 John. 2. 4. He that saith, I know him, and keepeth not his commandments, is a Liar, and the truth is not in him; So he that speaketh much of the Spirit, and walketh after the Flesh.

Reasons.

• 1. God is a God of Truth; God cannot, nor will not Lye, and his People must be like him.
• 2. His Word is the Word of Truth, his Law requireth Truth, and all falsehoods and deceits are contrary to that Justice, and Charity, which it establisheth. His Gospel is a Gospel of Truth, Eph. 1. 13. After ye heard the word of truth, the Gospel of your Salvation.
• 3. He requireth, and worketh Truth in the Reins and inward parts, Psal. 51. 7. Behold thou desirest truth in the inward parts.

Use. Oh then hate and abhor Lying! you cannot be accepted of God else; Ier. 5. 3. O Lord, are not thine eyes upon the truth? You cannot have Grace in your own hearts, 2 Cor. 1. 12. This is our rejoicing, that in simplicity and godly sincerity, we have had our conversations in the world; nor long continue undiscovered before men, Prov. 26. 26. His wickedness shall be shown before the Congregation. Let us not Lye to God, in our Promises we make to him; Psal. 78. 34, 35, 36. When he slew them, then they sought him; and they returned and inquired early after God; and they remembered that God was their rock, and the most high their redeemer. Nevertheless they did flatter him their mouth, and they lied unto him with their tongues. In your Worship, do not compass him about with Lyes, complain of burdens, which you feel not, express desires which you have not. In your Profession, do not make it a Vail and Cover for your Lusts. A wicked or carnal design is inconsistent with uprightness of heart: As to men, abhor all false and deceitful practices and speeches. When the Apostle biddeth us abhor that which is evil, he first saith, let love be without dissimulation, Rom. 12. 9. You are not to live by Interest, but by Conscience. Therefore abhor all Hypocrisy, Falsehood, Treachery, which are unworthy any ingenious Man, much more a Christian.

Doctrine. That the People of God should never cease lauding and magnifying the name of God, because of his Righteous Iudgments.

David was never weary of praising God, every day he praised God, and often every day: Love sweetened it to him. We shall praise him evermore in the world to come, there it will be our sole Employment, but even in this World we should not count it a burden, but praise him yet more, Psal. 71. 14. I will yet praise him more and more, still magnifying his greatness.

Here I shall speak,

• 1. Of the Duty, that we should praise God.
• 2. Of the Continuance, that we should not cease praising God.
• 3. The Grounds of it in the Text, because of thy Righteous Judgments.

First, The Duty.

Secondly, The Motives to it.

First, The Duty, and there we have, 1. The Nature of it. 2. The Grounds of it. 3. The Formality. 4. The Fruit of it.

1. The Nature of it, There are three Words used in this matter, blessing, praising, giving thanks: Sometimes they are used promiscuously, at other times there is a distinctness of notion to be observed; blessing is used, Psal. 103. 1. Bless the Lord, O my Soul, blessing relateth to his benefits, it respects the works of God as beneficial to us; his mercy, Love, and kindness to us; we bless him, who hath blessed us, Eph. 1. 7. praise relateth to his excellencies, as we may praise a stranger for his excellent endowments, though we are not benefited by them, Psal. III. 1. 2. Praise ye the Lord; I will praise the Lord with my whole heart, in the assembly of the upright, and in the Congregation: The works of the Lord are great, sought out of all them that have pleasure therein. 'It is a great part of our work to praise the Lord, not that he at all needeth it, for he is infinitely perfect, but he deserveth it, and by this means we testify our love and reverence of him, and strengthen our own dependence on him, and gain others to him; when we speak good of his name. The other Word is Thanksgiving, Psal. 107. 1, O give thanks unto the Lord, for he is good. This differeth from the two former, because praise may be expressed in Words, gratitude and thankfulness in Deed; also it hath respect to Benefits, as well as Blessings; but we show our Gratitude by Obedience, but these are often co-incident: Indeed there is a mixture of all, in the true praising of God; Excellencies and Benefits are to be acknowledged with Heart, Mouth, and Life.

2. The Grounds of it, Faith and Love must be at the bottom of our praise, if we would not have it slight and formal: For the more lively apprehensions we have of God's Perfections, which is the work of Faith, and the more sensible of his Goodness; and Mercy, which is work of love, the better is this service performed. Therefore unless these praises flow from a Believing, Loving soul, they are but an empty prattle and a vain sound. Faith is necessary; that is the Eye of the soul to see the invisible one, Heb. 11. 27. It giveth us an apprehension of the Lord's excellencies, in order to Love and Trust: So also in order to praise, Faith sets us before the Throne, and doth withdraw the veil, and showeth us the Eternal God, who liveth and reigneth forever: Dispensing all things powerfully, according to his own Will, that's all the sight we have of God in this Life, a nearer vision is referred to our future glory, here we see him by Faith.

2dly. Love, or a deep sense of the goodness of God, which enlargeth the heart towards him, and forceth open our lips, that our mouths may show forth his praise, Psal. 51. 15. There he meaneth God's giving a sweet and renewed sense of pardoning Mercy. Psal. 63. 3. Because thy Loving kindness is better than Life, my Lips shall praise thee; an intimate sense of the Lord's love, sets the Tongue a work to speak of it; praise then is the result of Faith and Love: None else do it seriously, delightfully, but where these Graces reign and prevail in the Heart.

3. The Formality of it, is an acknowledgment of the Divine Virtues, Benefits, and Perfections manifested to us in his Word, or Works, or both; these must be acknowledged by some outward Expression: Words, whereby we express our inward thoughts and apprehensions: Our Tongues are called our Glory, Psal. 57. 8. Awake, up, my glory. Psal. 16. 9. My heart is glad, and my glory rejoiceth. When that Scripture is quoted, Acts 2. 26. 'tis said, My tongue is glad, 〈 in non-Latin alphabet 〉 So the Septuagint. So called, not only as speech is our Excellency above the Beasts, but because God is thereby glorified and praised; given us to this End and Purpose, to bless God; I am. 3. 9. As our Understanding was given us to know God, and think on him; so our Speech to speak of God, to declare his excellent Perfections, and to stir up others to praise him with us.

4. Holiness, the Fruit of it; for as Job said, the sides of the Poor blessed him, Job 31. 20. so must our Lives praise God. 1 Pet. 2. 9. showeth forth his Virtues, not in Word only, but in Works. Our Lives must be a constant Hymn to God, though we should be silent. We remember the Lord's Excellencies, that we may imitate them, and express them to the Life: the Children of God serve only for this Use, to represent God to the World, as the Image in the Glass representeth the Person that looketh in it. So Isa. 40. 21. This people have I formed for myself, they shall show forth my praise. The Impression of all the Divine Attributes and Perfections, must be left upon us, and Copied out by us, plainly represented in our Wisdom, Purity, Faithfulness, and Godliness.

Secondly, The Motives, Because there is no part of God's Worship to which we are more indisposed; Self-Love will put us upon Prayers and Supplications, but Love of God upon Praises: We are inclined to the one by our own Necessities, but we need to be stirred up to the other by pressing Arguments. I will only mention those which are heaped up together in one place; Psal. 147. 1. Praise ye the Lord, for it is good to sing praises unto our God; for it is pleasant, and praise is comely.

1. It is Good and Profitable, a piece of service acceptable in God's sight; Psal. 50. 23. Whoso offereth praise, glorifieth me. 'It is a part of that spiritual Worship required under the Gospel, beyond all the sacrifices of the Law; in other Duties we expect something from God, but in this we bestow something on him.

All God's Praises are a Believers advantage; every Attribute is his storehouse: This is my beloved and my friend, Cant. 5. 16. And Psal. 135. 5. For I know that the Lord is great, and that our Lord is above all God's. Yea, 'tis Profitable as 'tis Acceptable; Psal. 67. 5, 6, 7. Let all the people praise thee, O God, let all the people praise thee; then shall the earth yield her increase, and God, even our God, shall bless us. God shall bless us, and all the ends of the earth shall fear him. Pliny telleth us of a Fountain that would rise, and swell, and overflow, at their playing of a Pipe or Flute, and when they ceased, would stop again: The Fountain of Mercy riseth, and swelleth, and overfloweth with new supplies of Mercy, when we praise and acknowledge the old.

2. 'It is Pleasant and Delightful, full of sweet Refreshment; he that knoweth not this work is pleasant, is unacquainted with it; for this Ravishing, Transporting Joy, is matter of Experience. When is the gracious heart more delighted, then when it Feasts with God? All acts of Obedience have a pleasure accompanying them, especially acts of Worship, being the Nobler part of the Spiritual Life; and among them, Praise. Psal. 135. 3. Sing praises unto his name, for it is good and pleasant. 'It is our Duty in Heaven to Praise God, when we are in our highest Felicity; therefore this is a work wherein we should rejoice to be employed. 'It is our Reward rather than our Work; the Heaven that we have upon Earth: and nothing so sit to cheer up the Spirit, as to remember what a God we have in Christ; the very nature of it hath allurement enough to a gracious Heart: Psal. 92. 4. For thou, Lord, hast made me glad through thy works; when God blesseth our Meditations of his Works with gladness.

3. 'It is Comely and Honorable; to be about the Employment of Angels, to be Heralds to Proclaim the Lord's Glory; nothing so comely for us, as Creatures, who have our whole Being from him. As new Creatures, we are set apart to be to the praise of his glorious Grace in Christ; Eph. 1. 12. It beareth all men as a debt, which they owe to God, though the wicked have no power to perform it.

Indeed the new Song doth ill become the old Heart, but when there is an Obligation and a Capacity, then it is comely indeed: it becometh them to pay, and God to receive it from them; Psal. 33. 1. Praise is comely for the upright: All are bound to Praise God, yet none will do it cheerfully and acceptably, save the Godly: They have Obligations above all People in the World, they have a Capacity and an Heart to do it, and from them God most expecteth it.

Secondly, The Continuance, that we should never cease Praising God; David saith here, seven times a day; which is the number of Perfection: and elsewhere you shall find equivalent Expressions, Psal. 34. 1. I will bless the Lord at all times, his praise shall be continually in my mouth. So Heb. 13. 15. Let us offer the sacrifice of praise continually, giving thanks unto his name. So Eph. 5. 20. Giving thanks always unto God for all things. What is the meaning of these extensive Particles, Continually, Always, and at all Times? I Answer, 'tis not to be understood, as if we were without intermission, to be employed in the actual exercise of formal and distinct Thanksgiving; no, there are other necessary Duties, which sometimes must divert us from it; but the meaning is,

1. That there is continual occasion of Praising God, God is continually Beneficial to us, Blessing and Delivering his People every day, and by new Mercies giveth new Matter of Praise and Thanksgiving: and there are some standing Mercies, which should never be forgotten, but be remembered before God every day; as, Redemption by Christ, with all the abundant Benefits: and therefore the Gospel-Church is represented by four Beasts, or four living weights, together with four and twenty Elders, who rest not day and night, saying, Holy, Holy, Holy, Lord God Almighty; Rev. 4. 8. This is spoken to show that matter doth still continue of Lauding and Blessing God; and David saith, Psal. 71. 8. Let my mouth be filled with thy praise, and with thine honor all the day. There is no moment of time wherein we are not obliged to Praise and Glorify God.

2. This must be understood of the preparation of the heart without intermission, we must cherish that disposition of heart which is necessary for it; an habit of thankfulness, an heart deeply affected with the Lord's Excellencies and Mercies, should ever be found in us, and never laid aside: the Instrument must be kept in Tune, though it be not always played upon. David saith, Psal. 57. 7. My heart is fixed, O God, my heart is fixed, I will sing, and give praise. There must be a prepared heart, or a fixed purpose to Praise the Lord; a renewed sense of God's Favor, and fresh experience of his Goodness to us, do draw forth this preparation into Act: yet the preparation must still remain with us, and we are to watch against dullness and indisposedness for this holy work. This preparation is more or less at times, for special Mercies do raise, enliven, and inspirit the heart; but some measure of a thankful disposition, or bent and inclination to Praise God, must never be wanting. As the Vestal Fire among the Romans was ever kept in, on special occasions it was blown up: so there should be an habitual frame of heart to Praise God at all times: but upon some special occasions it must more especially be excited and stirred up to it.

3. We must keep a constant Course, and certain order of Worshipping and Praising God, both in Public and Private. In Scripture, they are said to do a thing always, who do it upon stated occasions; as Mephibosheth did eat continually at David's Table, 2 Sam 9. 13. not as if always eating, but at the eating times: And the Disciples are said to be continually in the Temple, Praising and Blessing God: Luk. 24. 53. that is, at the appointed times of Worship. So we are to set forth certain times to Bless and Praise the Lord, who is continually good to us, especially on the Sabbath. See the 92 Psal. the Title, with the first Verse; It is a good thing to give thanks unto the Lord, and to sing praises unto thy name, O most high! We are not to omit any occasion of Formal, and direct thanksgiving; acknowledge Mercy and Faithfulness, the two Pillars of our Confidence; as it is to be done Constantly, which the former head called for; so Frequently, that is, we must take every just occasion to perform it: let no special opportunity pass; the Lord's Mercies are new every moment Lam. 3. 21. And he loadeth us with his benefits daily, Psal. 68. 19. Therefore as God's hand is ever open to Bless, so should our Mouths be ever open to Praise; and we should never go from this exercise, nisi cum animo revertendi, but with a purpose to return to it again. We have poor Temporary Affections towards God, and are very rare and unfrequent in these Duties; though we are daily receiving more and more Benefits, yet we are slow and backward to this work. Every Hour, every Minute, every Moment, God is obliging us to it a-new; therefore we should say, I will Praise him more and more.

Thirdly, The ground of Praising, mentioned in the Text, because of thy righteous Iudgments. Here observe,

1. The Term is one of the Notions by which the Word of God is expressed; surely all kind of Mercies are the matter of Praise, especially spiritual Mercies; and among these, his Word: for this is a great favor in itself, the Church can as ill be without it, as the World without the Sun. Psal. 19. He compareth the Sun and the Law together: this is a peculiar Favor, Psal. 147. 19, 20. He hath given his word to Jacob, he hath not dealt so with every nation, praise ye the Lord. The benefit of the Scriptures is a precious gift of God to the Church, and so it should be valued and esteemed; not counted a burden, as it is to them who are wholly Earthly, and mind not Heavenly things. Alas! what should we do without this help, to ease our burdened minds, to understand God's Providences, and learn the way to happiness, without these pure Precepts and heavenly Promises? What is it that raiseth in us the joy of Faith, the patience of Hope, that directeth us to a straight and certain way to Glory, but the Word of God? This is the book of books; the Food and Comfort of our Souls: Psal. 56. 10. In God I will praise his word, in the Lord I will praise his word. The best hold that Faith can have of God, is by his Word; let us own his Word, and then what ever his Dispensations be, we have cause to Praise him; here is a sure hope to six upon, and a sure Rule to walk by, it cannot be told in a Breath, what benefit we have by it: here is matter of Glorying, and firm Confidence, we need not fear Men or Devils, as long as we have such a firm Bulwark to secure us: here we have God's Will made known, to give us notice of a blessed Estate, and God's Promise to give us an Interest in it.

2. It noteth the dispensation of his Providence, fulfilling his Promises unto the Faithful, and executing his Threatenings on the wicked: he is the same in his Works, that he is in his Word: his Judgments are declared in his holy Word, and executed in his righteous Providence; and therefore 'tis said of them that have not his Word, Psal. 147. 20. As for his Iudgments, they have not known them; praise ye the Lord. Where they have not his Word, the Lord's dealing with Men in Justice and Mercy, and the Course which he observeth in ruling the World, is not understood; it lieth much in the dark, so that his Providence is complicated with his Word; and as 'tis the sentence of his Word Executed, is matter of Praise. Well then, we must Praise God for his Righteous Government of the World, according to his Word; whether it concern the Church in general, or Us in particular: Rev. 16. 7. True and righteous are thy judgments. But because particular Providences come nearest home, and do most affect us, I shall instance in them.

1. Let me show you how we should Praise God for his Favors, and fulfilling of Promises to us, and hearing our Prayers, and remembering us for good in our low Estate. Joshua leaveth this note when dying, Joshua 23. 14. I am going the way all the earth, and ye know in all your hearts and all your souls, that not one thing hath failed of all the good things which the Lord hath spoken to you, all are come to pass, not one thing hath failed thereof. Trust God, and try him, and you will return the same account with this, which was the result of all his experience. And Solomon taketh notice of God's fulfilling Promises, 1 Kings 8. 20. and 24. And the Lord hath performed his word that he spake. Who hast kept with thy servant David my father, that thou promisedst him. Thou spakest also with thy mouth, and hast fulfilled it with thine hand. There is none of any acquaintance with God, but find much of this; now they should therefore Praise the Lord, and love him; so David, Psal. 116. 1. I will love the Lord, who hath heard the voice of my supplication. When we have put Promises in suit, and challenged God upon his Word, he hath stood to it, justified our Confidence, every fresh experience in this kind should excite new Love and Praise.

2. In time of Affliction, when Divine Dispensations go Cross to our Affections, and it may be to our Prayers, yet even then should we praise the Lord. Job when the Lord had taken away, he blesseth the Name of the Lord; Job 1. 21. The Lord is worthy of praise and honor, when he giveth, and when he taketh away; when he emptieth and when he filleth us with Blessings: a Child of God is of a strange, temper; he can fear him for his Mercies, Hosea 3. 5. and praise him for his Judgments, as in the Text; it argueth a great measure of Grace, to give Thanks to God at all times, and for all things. 1 Thes. 5. 17, 18. Rejoice ever more; pray without ceasing: in everything give thanks. Simply we cannot give thanks for Afflictions, as Afflictions; as we cannot pray for them, nor joy in them, but as they are a means of good to us. A thankful frame of Heart, bringeth meat out of the Eater, encouragement out of the saddest Providences, and taketh occasion to lift up itself in the praises of God, even from those things which are matter of greatest discouragement and heartless dejection to others: It seeth the hand of God working for good to him. And then on the other side, an Unthankful, Repining, Murmuring Spirit, sowereth all our Comforts, is ever querulous, whether crossed or pleased; it entertaineth Crosses with Anger, and Blessings with Disdain: 'It is hard to be in any Condition on this side Hell, wherein we have not cause to praise God; even in great Calamities, either for their fruit and issue, as our Souls are bettered and humbled by them. Psalm 119. 65. Thou hast dealt well with thy servant, according to thy word. Wherein? In giving him Faith, and sensible and seasonable Correction; Verse 67. and presently, thou art good, and dost good; Verse 68. Or else for their Mitigation, as to deem them not insupportable; 1 Corinth. 10. 13. That we are not Consumed, Lament. 3. 22. That not to the full merit of our Sins, Ezra 9. 13. Thou hast punished us less then we have deserved. That Comforts come along with them; That our Afflictions do not exceed the measure of our Comforts; 2 Corinth.