Sermons on Psalm 119

Doctrine. I. It is the plain Character of a good man, to be good, and do good out of Choice.

It was not out of rashness and ignorance, and inconsiderate Zeal, that David with so much hazard betook himself to God's service, and was so exactly faithful with God; but upon due Choice, Trial, and Examination, I have chosen thy Precepts.

The Point may easily be proved out of Scripture, Isa. 56. 4. God's People are described to be those that choose the things that please him, and take hold of his Covenant. Taking hold of his Covenant, relates there to the Privilege part of the Covenant. As they seek their happiness in the privileges of God's Covenant, so as to the Duty part, they choose the things which please him. After serious and mature deliberation and judgment rightly informed, and Affection thereon grounded, they embrace the ways of God by a free Election and Choice. And so you shall see it is the Charge against wicked men, this is the disproof of their Confidence, Prov. 1. 29. that they did not choose the Fear of the Lord; mark the expression, that is, prefer it before the baits of sin. So Deut. 30. 19. I have set before you life and death, blessing and cursing, therefore choose life, that thou and thy seed may live. We shall never have Life, unless we have it by choice. He sets both before them; choose Life, not as if it were indifferent in point of Duty, for to do the one or the other; but to set an edge upon their Affections; I have set both before you. God will have his service entered upon by choice; Ios. 24. 15. Now if it seem evil for you to serve the Lord, choose you this day whom you will serve, whether the gods whom your fathers served, on the other side of the flood, or the gods of the Amorites in whose land ye dwell; but as for me, &c. He leaves it not arbitrarily to the Israelites whether they should serve God or no, but this he he saith, that they might freely and without Compulsion declare what they were minded to do, and that they might be the more firmly tied to serve the Lord, because they had voluntarily taken upon themselves to do it. (Now choose you whom you will serve) that is, compare that which is best, with that which is worst; Life, and Death; Light, and Darkness; Heaven, and Hell together; and resolve accordingly; because no man in his right Wits, would make any doubt after such a Representation which to choose: Joshua 's Speech is just such another Speech, as that of Elijah; 1 King. 18. 21. If God be God, serve him; if Baal be God, follow him. Not as if he made it any doubt, or would have them make it any doubt, or as if it were uncertain, but that they might choose more freely, and delight, and persevere in their Choice. These places show, we never rightly enter into God's service, until we enter upon it by Choice.

Here I shall inquire,

First, What it is to choose God's Precepts.

Secondly, Give some Reasons why they must be chosen, else they can never be rightly kept, or why this is so necessary.

First, What is choosing God's Precepts? It implies five things;

• 1. Deliberation.
• 2. Esteem or Preferrence.
• 3. A Voluntary Inclination.
• 4. A firm and steadfast Resolution, by which we are bound all our days.
• 5. A Complacency and Contentment in what we have chosen.

1. Deliberation, or a due consideration of what is chosen; its Nature, Worth, and Excellency, for until we compare and weigh things, how can we make a choice, but take them hand over-head, and therefore there is a weighing the reasons on both sides. God's Children are not ignorant what it is to flow in Worldly Wealth, Pleasures, and Earthly Comforts, and to enjoy the favor of the World, and to sail here with a full stream. And on the other side, they are not ignorant what it will cost them to be through with Christ, to be Religious indeed, they do not run hand over head to resolve upon such a course, no, they sit down, they count the Charges; Luk. 14. 27. The business sticks with many in this first work, we cannot bring them to any serious consideration, they will not weigh things, but act as their brutish Lusts ineline them. It is said, Isa. 46. 8. Remember this, and show yourselves men, bring it to mind, O ye transgressors. It is a Disgrace to our Reason, when we will not consider well of things, and bring them not back to our hearts, as the word signifies; but we run on as Chance offereth Objects or Occasions: consider what this and that will tend to, weigh things in your Souls. Even good itself, if we stumble upon it, it is but a lucky hit, or a happy mistake; therefore the Apostle adviseth us to resolve upon Trial, 1 Thes. 5. 21. Prove all things; and hold fast that which is good. Men will not hold fast that which is good, unless they first prove and try. Indeed those things which usually oppose themselves against the spiritual Life, are such poor paltry inconsiderable Vanities, that they are not worthy to be brought into competition, or into any serious debate with them; for it is no hard question to resolve, whether God or the Flesh shall be pleased? whether the Transitory Pleasures of sin should be preferred before Eternal Glory, or the Happiness of the Saints? But yet serious Consideration will discover this to us, and shame us out of our perverse and preposterous choice; whereas otherwise we should go on like men Asleep, or like men out of their wits, choose poor base things, delight in inconsiderable trifles, before the things whereof we are so deeply concerned; therefore it requires deliberation in weighing.

2. Choice notes Esteem or Preferrence; for election and choice it is a preferring of one thing before another. Though God and Christ be good, and Grace and Heaven be good, yet there are other things that come in competition with them, and when we set ourselves to seek after God and Christ, these Competitors are suing for our Hearts, and Rival Christ in the Soul. And therefore this Choice implies a Renunciation of all other things, a trampling upon them, and a high esteem and value of Christ and his ways. The Scripture speaks of selling all for the Pearl of great Price, Matth. 13. 45, 46. of accounting things but dung and dross in comparison of Christ, Phil. 3. 8, 9. In choosing the ways of God many things will be offered to us, that may hale us this way and that way; many Pleasures and Contentments of this Life: Now we must trample upon them all, and renounce them as they are Temptations, that we may actually exalt, prefer, and esteem Christ and his Grace. There are two things which Assault our Resolution for God; the Terrors of Sense, and the Allurements of the Flesh, or the Vanities of the World. Now a Soul resolved to serve God, must actually and positively prefer Obedience before both of these; before Temptations on the right hand, and on the left.

(1) For the Terrors of Sense, we must be resolved rather to suffer than to sin: In choosing the ways of God, the heart must come to a firm Resolution, rather to suffer the greatest inconvenience, than to commit the least sin; this was Moses his Choice, Heb. 11. 25. When once it came to a case of Sin, then he renounceth Pleasures, Treasures, Honors. Whatever it costs us, we must resolve to be faithful with God; and to run the greatest hazard, rather than to do the least thing that is contrary to his Will.

(2.) We must prefer Obedience before all the Allurements of the Flesh, and Vanities of the World. David chose God's Precepts, that is, valued them more then all other things. See Verse 14. of this Psalm, I have rejoiced in the way of thy Testimonies more then in all riches; He explains the choice here mentioned. If we have Grace to serve God, and to keep the way of his Testimonies, we count ourselves more happy than if we had all the World. It is not enough to approve God's Ways simply, but we must approve them Comparatively; not only as good in themselves, but as better then all other things: and it should be more to us to be taught our Duty, and to know how to serve God, then if we did enjoy the fullness of all Earthly Comforts.

3. Choosing the ways of God implies a Voluntary inclination, that we should of our own accord follow them; for choice is free, and it is opposed to force and constraint, and a man is said to choose those things which he likes, which he loves, which his soul inclines to; when he is carried to them not by the Compulsion of an external Principle, but by his own propenfion and inclination. Look as the wicked they are described to be those, who leave the paths of uprightness, to walk in the ways of darkness, Prov. 2. 13. that is, have an inclination to one, rather than another; for what is expressed that the wicked leave the Paths of uprightness, it is explained, John. 3. 19. by loving darkness rather than the light. And so it is said of Mary, she hath chosen that good part, of her own Voluntary accord, and free Inclination she was moved to sit at Christ's feet, to attend upon the improvement of her Soul. The business of Salvatiis offered to our Choice, it is left to our own free Inclination, though God gives the Inclination before hand (as by and by). If you choose death, you willingly and freely forsake your own Mercies.

4. Choice implies a firm and immutable Purpose; a resolved adhesion to those things we choose. The Mind is not anxious, and doubtful, and hanging between two contraries, when we choose; but fixed and determined. I have chosen thy precepts; that is, firmly resolved to observe them. We never choose till we come to a full purpose, Asts 11. 33. He exhorteth them with full purpose of Heart to cleave to the Lord. A wavering inclination infers no choice; there may be good thoughts and meanings in the Soul, but till we are resolved for God, we do not choose his Precepts. Many are convinced of a better way, but their hearts are not engaged to walk in it. We are fixedly determined by our choice, Ier. 30. 21. Who is this that engaged his heart to approach unto me, saith the Lord? He hath sincerely obliged and bound himself to live in a close way of Communion with God, the Soul begins to pause and consider the vanity of Earthly things; there's the first: Yea, and after this, they are brought on that they say, Certainly it is much better to be a servant of the Lord, than to be a servant of Sin; and they see that the greatest inconvenience is a more tolerable thing than sin; and all the Pleasures and Profits of the World, will not countervail our Duty to God. There is an inclimation to the way of God, ay, but this inclination while it is wavering it may be taken off, till it come to a Resolution; here I will stick, I will seek my happiness and comfort in seeking of God: It is good for me to draw nigh unto God, Psal. 73. ult. and therefore I am resolved to seek my happiness and contentment, whatever I do.

5. Choice implies a contentment and complacency in that which we have chosen; and the act of the Will is quickened by a suitable Affection that accompanieth it. Mark, Election is properly an Act of the Will; ay, but the Affections they are but the Vigorous Motions of the Will. Where there is a remiss Will, that's without Affection; but where there is a strong bent in the Will, that is always accompanied with some suitable Affection. As if I have a strong bent and nilling of sin, there is an affection of Hatred accompanying it; if I have but a remiss Will for Holiness, that will never save me; that is made to be one of the seven deadly sins which the School men call Listlesness; but where there is a serious will, such a willing as a choosing, certainly there is an Affection that accompanieth it. Look as David when he had chosen God for his Portion, presently he professed his complacency and delight in his choice; Psal. 16. 6. The lines are fallen unto me in pleasant places; yea, I have a goodly heritage. Where there is a choosing God for our portion, and All-sufficient happiness, there is presently a delight and satisfaction which results from this choice, and the soul is affected with its own felicity in God, and finds a joy and pleasure in choosing him. So it is in choosing the Precepts of God, I have chosen thy Precepts; see the next Verse, Thy law is my delight; where there is choice, there is delight. A man loves what he chooseth, and is ready and forward to do it; and its a pleasing thing to serve the Lord, for Election in such a weighty Case is accompanied with Love, it is not an Act of a remiss but strong Will; and where there is Love nothing will be grievous, 1 John 5. 3.

Secondly, To give Reasons, why we must thus choose the Precepts of God. I shall Reason,

• 1. From the Necessity.
• 2. From the Congruity and Conveniency.
• 3. From the Utility and Profit of it.

1. The Necessity of it. It must needs be so, that God's ways must be taken up upon choice, because there are several Competitors, that bid for the heart of Man; where there is but one thing there is no choice. There is the Devil, by the World, through the Flesh, seeks to get in, and reign in your Hearts; and there is God, Christ, and the Spirit. Now there must be a casting out of one, and putting in the other. Look as in the 9. Prov. the whole Chapter; there Wisdom, and the foolish woman are brought in pleading, to draw in the heart of unwary man to themselves; Wisdom is pleading, and the foolish woman is pleading: In the beginning of the Chapter, Wisdom tells what Comfort, what Peace they shall have, if they will take her Institutions; Wisdom offers solid Benefits, but Folly offers stolen waters, and bread eaten in secret; some carnal Mirth when Conscience is asleep, ay, and the dead are there too: The intoxicating Pleasures of this World bring Death along with them, when they can choke the sentiments of God that are in his heart. Whoso is simple let him turn in hither, saith Wisdom; and who is simple let him turn in hither, saith Folly. As the Poets feign of their Hercules, that Virtue and Vice appeared to him, and the one shown him a rough, and the other a pleasant way. Certainly as soon as we come to years of discretion, we come to make our choice, either to go on in the ways of death, or to choose the ways of God; either to give up ourselves to the Pleasures of sin, or else to seek after the comforts of the Spirit. Now since there are two Competitors for the heart of man, and his love cannot remain idle, it must be given to one or another; Love and Oblectation cannot lie idle in the Soul, either it must leak out to the World, or run out to God. There is a necessity of a choice of renouncing the bewitching Vanities of the World, that we may seriously betake ourselves to the service of God.

2. Consider the Congruity and Conveniency of it, both to the honor of God, and nature of Man, that no man should ever be happy or miserable but by his own Choice.

(1.) 'It is not for the Honor of God, that a man should be Happy, or have such great Privileges settled upon him without his own choice; such great benefits as Justification, Sanctification, and Eternal Glory. On the other side, that a man should be Miserable without his knowledge, or against his will, or besides his purpose and consent, that God should give Eternal Life whether men will or no. It is not agreeable to the Honor of God, to inflict Eternal Death upon them without their consent, unless they choose the ways of death; Mans Heart else would have a Plea against God. Certainly the wise God will never make any happy without their own consent; and never make any Miserable, but their Destruction is of themselves; Hos. 13. 9.

(2.) Neither will it agree with the Nature of Man, who is a reasonable rational Creature, or any agent capable of Election or Choice. The Brutes are ruled with a rod of Iron. God guides all things by his Providence; inanimate Creatures by mere Providence; Brutes by their own instinct; and Man as a free Agent, capable of knowing and prosecuting his Chief End. Now every Creature of God is governed according to the nature which is put into it; and therefore since man is a free Agent, God expects in submitting to his service the Creatures consent and choice; and before we can submit to his service, before he will admit us to the benefits, there must be a choice, and an actual will on our parts, Rev. 22. 17. Whosoever will, let him take the water of life freely. The business is brought home to us, and left with our will. If we miss of happiness, it is because we would not choose it, and the way that leads to it. The Lord chargeth it still upon man's Will; John 5. 40. Luke 19. 14. Matth. 23. 37. Psal. 81. 11. our Misery is from our willfulness. But in all that are brought into Grace, there is a Will 'tis true, but God prevents them and inclines their Will, Psal. 110. 3. Thy people shall be willing in the day of grace and power. You have a grant, and an offer of mercy from God, and then he inclines and moves you to make a right choice. So that of the good and bad it may be said they have their choice. If you neglect and refuse holiness, you choose your own destruction, and neglect life, your Hearts must tell you this, Thou hast been the fault of it; as Plutarch brings in one Apollodorus, that dreamt one night that he was boiling in a Kettle of scalding Lead, and that his heart cried out to him, I have been the cause of all this. This Heathen improves it to show there is a Vengeance that attends sinners; I mention it only allusively. Now it was your own perverse Choice and Will that made your Hell, thou hast but the fruit of thine own choice. Indeed as to what is good, if you have chosen the Precepts of God, there God must have the Glory; you must say, not I, but Christ; as the Apostle. Ay, but there you come in, there's an Act of your Will, but as disposed and rightly inclined by God. You come both to the Duties and Privileges of Religion by a choice also, though not of yourselves but of God.

3. Let me reason from the Utility and Benefit. A man that takes up the ways of God upon Choice,

(1.) He is able to justify the ways of God, for he seeth a Reason for what he chooseth. When Temptations come strong, there will be many misgiving thoughts; ay, but then Wisdom should be justified of all her Children, Matth. 11. 19. A blind accidental Love is the fruit of chance, but a Love that is grounded upon knowledge and Judgment, that's choice; this is so grounded, therefore he seeth Reason for what he doth; Phil. 1. 9, 10. I pray God that your love may abound in all wisdom, and understanding; That ye may approve things that are excellent. They see a Reason, for they took it upon choice. The Lord hath shown them the worth and excellency of his ways, therefore they can better justify God against all their prejudices.

(2.) Such will be more firm and steadfast. The cause of all halting in Religion is is the want of a Choice, of a purpose resolutely set. A wavering double-minded man that is half off, and half on, will be unstable in all his ways; James 1. 8. 〈 in non-Latin alphabet 〉 , a two-soul-man; a man that seems to have a soul for God, and a soul for earthly things; and the heart hangs sometimes for one, and sometimes for another: A scoff or scorn, or a little inconvenience, a little fear, a little enticement or stirring of the rebelling flesh within, will make him turn out of the way; and how can such a one hold out with God, when his way to heaven is a continual Warfare? But on the other side, a man that is a Christian, and a servant of God by Choice, his course is likely according to his choice, because he is fixed upon Evidence, he knows he is upon sure ground, and depending upon God he will not miscarry. And therefore Joshua when he would engage the Israelites to continue faithful with God, he draws them on to a Choice, and then saith, Joshua 24. 22. Ye are witnesses against yourselves, that ye have chosen the Lord to serve him; and they said, We are witnesses. It much strengthens the Bond, when a man binds himself freely and willingly; and he makes himself the more culpable, and the more inexcusable if he do not observe it.

3. They will carry on the work of their Heavenly Calling with the more Ease and Delight; because a choice is nothing else, but the inclination of the Soul guided by Reason, strengthened by a Purpose, and quickened and actuated by our Love. This Reason justifies our choice; Purpose binds it, makes it firm; but now here comes Love which makes it easy and sweet to do what we have resolved upon. A resolute Traveler will go through his Journey, and overcome the tediousness of it, his mind is set to finish it, let him have what Way or Weather he will; so a Christian will overcome his difficulties when his heart is inclined to this course, it is his own choice and he will hold to it. It is a hard heart that makes the work hard, but when the Will is engaged, a firm Resolution of the Will is the life of our Affections, and to Affection all is easy.

Use. I. To show, That they act upon a wrong Principle, who are not good, and yet do good out of Chance. To this end, I shall show you,

• 1. That a Man may do good by Chance, and not be good.
• 2. A Man may do good by Force, and yet not be good.
• 3. That some do good out of Craft and Design; but to do good out of Choice doth only discover the Truth and Sincerity of Religion.

1. Some do good by Chance. As,

(1.) The Man that taketh up Religion by Example barely, and Tradition; not out of any sound Conviction of the Truth and Worth of it. Thus many are Christians by the chance of their Birth in those Countries where the Name of Christ is professed, and had in Honor; and the main Reason into which their Religion is resolved, is not any Excellency in its self, but the Custom and Tradition of their Forefathers: John. 4. 20. Our fathers worshipped in this Mountain. And 1 Pet. 1. 18. Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and Gold, from your vain conversation [received] by Tradition from your fathers. 'Twas hard to reclaim them from their inveterate Customs; This is the Religion in which they have been born and bred. 'It is true that Tradition from Father to Son is a Duty, and a Means to bring us to the Knowledge of the Truth; and that Christianity is such an Institution as doth so clearly evidence its self to be of God, and speaketh to us of such necessary and weighty matters, that it cannot but a little rouse and affect the mind of him that receiveth it, however he receiveth it. But most men do but blindly and pertinaciously adhere to it, as that Religion wherein they have been born and bred without any distinct knowledge of the worth of it: So that if there be any goodness in their Christianity (as their Profession is good in itself) They are but good by chance, for upon the same reasons they are Christians, if they had been born elsewhere they would have been Mohammedans, or Idolaters.

(2.) Not only these, but also those who stumble upon the Profession of Religion they know not how, and those who in a Pang and sudden Motion are all for God, and for Heavenly things, but this vanisheth into nothing; as Fire in straw, which is soon kindled and soon out. This is a free-will Pang, not a choice; the heart is not habitually inclined and devoted unto God; John. 6. 34. Oh that I might die the death of the righteous, Numb. 23. 10. Such kind of wishing of holiness as a necessary means, there may be, as well as happiness; These are accidentally stirred up in us.

2. Some do good by force. These also are of two sorts; such as are forced by the fear of Men, or of God.

1. Forced by the fear of Men, because they dare not be bad with credit and security; as Fear of Parents, Tutors, and Governors: 2 Chron. 24. 2. Joash did that which was right in the sight of the Lord all the days of Jehoiadah the Priest. He did that which was right as to external Acts, but after Iehojadahs death he revolted from the Lord; 2 Chron. 24. 17, 18. So fear of Magistrates, as Josiah compelled them to stand to the Covenant: therefore, Ier. 3. 10. Yet for all this her treacherous sister Judah hath not turned unto me with her whole heart, but feignedly. Fear of the times when set for Religion, Esther 8. 12. Many of the people of the land became Jews, for the fear of the Jews fell upon them.

(2.) Forced by the Fear of God: A little unwilling service may be extorted from them, by the force of a convinced Conscience. There is a slavish kind of Religiousness, arising from a fear of Punishment, without any love and delight in God. Men may be against God and his Ways, when fear only driveth them to them. They do something good, but had rather leave it undone; they avoid some sins, but had rather practice them. By the spirit of bondage they are brought to tender some unwilling service to Christ; and their only Motives are fear of Wrath, and Hell, and a sight of the curse due to sin. The falseness of this Principle appeareth,

(1) Because 'tis most stirring in a time of eminent Judgments, when they are sick and like to die; Isa. 26. 9. When thy judgments are abroad in the earth, the inhabitants of the world will learn Righteousness. Ier. 2. 26. In their affliction they will cry, Arise, and save us. Mettle in the furnace is very soft, but take it out, and it returneth to its old hardness. See Psal. 78. 34, 35, 36, 37. The sense of present devouring Wrath, and the Terrors of an Angry God, may drive men to some Temporary acts of Devotion; these proceed only from the Natural fear of Death, and love of Self-preservation. This may put a stand for a while to their former ways of Provocation, and incline them to seek God with some diligence in the outward forms of Religion; but it produceth no stedfastness in the Covenant: As if there had been some weak effect upon them; as if it brought them for a while to some temper of Piety; but it was not hearty and durable, but only formal and Temporary.

(2) Because they take all occasions to enlarge themselves out of the stocks of Conscience, and as soon as their fear is worn off, away go all their Religious Pangs, and thoughts of the other World, and care about it: How often is this verisied by daily Experience? Many that were frightened into a course of Religion, went on from Duty to Duty, out of a Fear of being Damned, but their Hearts were another way; but afterwards they cast off all, when they have sinned away these Fears: As Herod feared John, and afterwards put him to death; Mark 6. 19, 20. Yea, all the while they did good, they had rather do otherwise if they durst, and therefore did but watch the occasion to fly out.

(3) Because men of this frame dispute away Duties, rather than practice them; and are quarrelling at those things which the new Nature would sufficiently incline them unto, if they had it. In the New Testament, God much trusts Love; and the number and length of Duties is not stated so exactly, because where the Love of God prevaileth in the Heart, men will take all occasions of glorifying God, and edifying themselves: But when men quarrel, How do you prove it to be my Duty to do so much, and to give so much; when the Duty its self is instituted: Love will make God a reasonable allowance, and not stand questioning how do you prove it to be my Duty, to pray so often in my Family, or in secret, or hear so many Sermons, which our constant necessities do loudly call for: Men that have a love to a thing will take all occasions to enjoy it, or be conversant about it; and a willing heart is liberal and open to God, and is rather disputing the restraint, than the Command; how do you prove it is not my Duty, and is loath to be kept back from its delight.

3. Some do good out of Craft and Design, there is some By-end is the cause: as Jehu was not so much Zealous for God, as his own Interests, 2 King. 10. 16. And our Lord telleth us of some that make long Prayers, to devour Widows Houses; Matth. 23. 14. made Piety a color and pretext to Oppression: and that they might be trusted, took as a show of great Devotion; And of this strain were those that followed Christ for the Loaves, John. 6. 20. To be fed with a Miracle and to live a life of sloth and ease. God never set any good thing afoot, but some temporal Interest grew upon it, with which men were swayed more than with what belongeth to God.

Use. II. Is to persuade you to choose God's Precepts, (I have chosen thy Precepts, said the man of God) To this end I shall give you both Motives, and Directions; Motives why you should choose them; and then Directions in what manner things are to be attended upon in your choice.

First, For the Motives.

1. Choose them because they are God's, to whom you are indebted for Life, Being, and all things, Shall we not obey him that made us, and in whom still we live, move, and have our being? We are debtors to him for all that we have, and truly we cannot have a better Master. He was angry with his People, that when the Beasts would own their Benefactors, that his People would not own him from whom they had all things; Isa. 1. 3. The Brute-beasts, the dullest of them, the Ox and the Ass, are willing to serve those that feed them, and pay a kind of gratitude; and shall not we own God? Every day your health, strength and comforts come out of his hands, so every nights Rest and Ease, and after this can you sin against God that keeps you by Night and by day?

2. These Precepts are all holy, just, and good. What is it the Lord requires of you, but to love him, and serve him, and fear him, and forbear those things which hurt the Soul? thus he speaks to Israel, Deut. 10. 12. Surely these commands are not unreasonable, nor grievous. You dare not say sin is better, that it is more profitable to please the flesh, and to wallow in and seek after worldly things; O why then dost thou not choose God's Precepts before the work which Satan would put thee upon! for these Precepts commend themselves by their own Evidence.

3. In keeping them there's a great deal of benefit.

(1.) For the present, there's a deal of Comfort and Peace to be be found in the ways of God. If there were no reward of Heaven, yet there's such comfort and peace that attends holy living, even as heat from the fire, that certainly this should draw our choice. All her ways are ways of pleasantness, Prov. 3. 17. And again, the Prophet tells you, the fruit of righteousness is peace. A man that doth evil hath a sting in his Conscience, and a wound in his own Soul. But every good action is followed with a Serenity of Mind, and an approbation from the heart of him thar doth it. Nay, you shall not only have Peace, but Joy in the Holy Ghost; for if you walk in the fear of God, you walk in the comforts of his Spirit: Acts 9. 31. And the Kingdom of God stands in Righteousness, and Peace; ay, and a distinct Privilege, Joy in the Holy Ghost: Rom. 14. 17. What's the difference between Peace, and Joy in the Holy Ghost? Peace is a Tranquility of mind resulting from the rectitude of our actions, but this joy is an impression of the comforting Spirit. This Joy it hath God for its Author, he puts it into our hearts, therefore it will more affect us, then the bare Act of our natural faculties. Peace it is an acquittance from Conscience, but Joy in the Holy Ghost it is and Acquittance from God, who is our Supreme Judge, and is the beginning of that endless joy which he hath prepared for them that love him in Heaven.

(2.) For the future and final reward, that is great and glorious indeed. Surely the Glory of the Everlasting Kingdom should invite us to choose God's Precepts, whatever it may cost us to keep them: for in choosing Holiness, you choose Life; and in choosing the ways of God, you choose the heavenly inheritance, which is the certain end, and issue of them. So Prov. 8. 35, 36. Whoso findeth me, findeth Life, and obtaineth favor of the Lord; But he that sinneth against me, wrongeth his own Soul; all they that hate me, love death. Christians, when you are about choosing, these are the terms propounded to you, and they should be seriously weighed by us, Evil, and Death; Good, and Life; will you choose Sin and Death, or Holiness and Life? Is the Pleasures of the Flesh for a few hours, better then the endless Joy of the Saints? If you believe Heaven and hell as you profess to do, why should you stand demurring? are you content to be thrust out from the presence of the Lord, with the Devil and his Angels into unquenchable Flames, for a little contentment here in the World, for a little ease and delight here given to your carnal Nature? Is an Earthly Life that you cannot long hold, more valuable, then an Eternal Heaven, you shall enjoy for ever? no, let us go to heaven though we get thither with many pains and sufferings. If you forsake all, not only in Vow and Purpose, but Actually and in Deed, yet still you have something better, you shall be no looser in the end, you shall so choose the blessed God, and live with him for evermore, and be filled with his Love, as full as you can hold, and be employed in his service; and all this in an Eternal Perfection, and glorified Estate.

4. Motive. Choose, for you will never have cause to repent of your choice. The Lord stands upon his Justification, is very tender of giving his People any Cause to repent of his service; Micah 6. 3. O my people, what have I done unto thee, and wherein have I wearied thee? testify against me. Pray what hurt hath Holiness done you? Who was ever the better for sinning? or who was the worse for Holiness? There was none that ever made a carnal choice but first or last they had cause to repent of it; either they repent of it in a kindly manner, while they may mend the matter, or else they shall repent forever in Misery: but whoever repented of his Repentance? or cursed the day of his new Birth? To whom ever was it any grief of heart that they were acquainted with God and Christ, or the way that leadeth unto life? who dieth the sweeter death? or who repents of their choice then, the serious or the carnal? Oh they that have chosen the World, they cry out, how the World hath deceived them, but never any repented of choosing God, and the ways of God. Let these things persuade you to choose his Precepts.

Secondly, For Directions.

1. In Choosing, the Object is to be regarded; God's Precepts indefinitely, all of them, not one excepted, the smallest as well as the greatest, the troublesome as well as the easy; the most neglected, as well as the most observed: we must choose all God's Precepts, not abate anything, but especially the main or the essential Precepts of Christianity, or the Fundamental points of the Covenant. Now the Question is, What's the Fundamental Point of the Covenant? Truly that's known by the form of Baptism; Baptism is the solemn Seal of entering into Covenant with God, it's the Seal of our initiation or first entrance into Covenant with God: Mat. 28. 19. Now what is it to be Baptized in the name of the Father, Son, and Holy Ghost? when you first choose the ways of God, here you must begin, you must close with Father, Son, and Holy Ghost, heartily take them to be your God; that is, you must close with God the Father, as your All-sufficient Portion, or chiefest happiness, to be loved above all; and also as your highest Lord, that he may be served, pleased, and obeyed above all. Well, and in the name of the Son, that is, Jesus Christ, he must be taken as your Savior and Redeemer, to bring you to God, and to reconcile you to him. And to be Baptized in the name of the Holy Ghost, is this, to take him as your Sanctifier, Guide, and Comforter, to make you a holy people to God, to cleanse your hearts from sin, to write all God's Laws upon your Hearts, and put them into your Minds, and to guide you by the Word and Ordinances to everlasting Life. This is the main thing that is first to be minded, because it contains all, and doth necessarily infer the rest; for otherwise, to be resolute in some by-point of Religion though it be right, this is but the Obstinacy of a Faction, not the constancy of a Christian Zeal.

2. As you must look to the Object of this choice, so to the Causes of it, and what are they? An Enlightned Mind, a renewed Heart, a Love to God, and then the Spirit of God enlightening and inclining our Hearts.

(1.) An Enlightned Mind is a cause of choosing the ways of God, when the Lord hath taught us his Precepts, an enlightened mind discovers a beauty and amiableness in the ways of God: Psal. 119. 128. I esteem all thy Precepts to be right, and they are the rejoicing of my soul.

(2.) A Renewed Heart, wherein all the precepts of God are written over again. They were written upon our Hearts in Innocency, but that's a blurred Manuscript, therefore in Regeneration they are written over again. God writes his Law in our hearts, and puts them in our inward parts; Heb. 8. 10. and then the Law within suits with the Law without, for the new Creature is created after God in Righteousness, and true Holiness. In true Holiness, which relates to the first Table of the Law; and Righteousness, which relates to the second Table of the Law, the renewed heart that hath this inclination and propension is carried out to them.

(3.) Love to God, for that's implied in the choice; John 14. 21. He that hath my Commandments and keeps them, he it is that loves me, and he that loves me hath my Commandments and keeps them. It follows the other way, where there is love to God, there will be choosing of his ways.

(4.) God's Spirit, the Lord Enlightning and Inclining our Hearts to this choice. God Enlightens, for he teacheth us the way that we shall choose; and when we see these things in the light of the Spirit, then we see the Beauty of them. Psal. 25. 12. It holds good as to the path of Life, and in particular cases; but chiefly in the main case, God teacheth him the way that he shall choose. And the Spirit of God inclines the Heart too, as well as enlightens the Mind; 1 Pet. 1. 22. Ye have purified your souls in obeying the truth, through the spirit.

3. There are the Effects of this Choice: What are they? Delight, Diligence, and Patience.

(1.) Delight. Psal. 40. 8. I delight to do thy will, O my God: yea, thy law is within my heart. When the Law is not only written in the Book, but written in the heart, then there's a Delight, a ready and willing Obedience. It is spoken first of Christ, of David it was said in Type; it's true also of all Believers, for they have the Spirit of Christ, and the same also is expressed of the People of God: Psal. 112. 1. Blessed is the man that feareth the Lord, that delighteth greatly in his Commandments. When a man hath chosen the precepts of God, and bound himself in this way, then his heart is taken with a delight.

(2.) Diligence, God's Precepts are the great business and employment of our lives, and then there's a constant study to please him; Col. 1. 9, 10. Filled with the knowledge of his will, in all wisdom and spiritual understanding, that you may walk worthy of the Lord unto all pleasing. We must do God's Will and Precepts, that we may order our Practice accordingly. There must be an habitual Aim and Purpose to please God.

(3.) Patience; a resolute continuance till our service be over. This is the way I have chosen, and here will I stick, until the great reward come in hand; Rom. 2. 7. To them who by patient continuance in well-doing seek for honor, and glory, and immortality, Eternal Life. And Luk. 8. 15. The good ground brought forth fruit with patience. That distinguished the good ground, from all other grounds; they had some little liking of it, but never came to a serious choice; but the good ground, though there be several Weathers between Sowing and Reaping, it cherisheth the Seed, that it is ready at Harvest time: so we pass through many Weathers before we come to our Harvest of Happiness and Rest.

Doctrine. II. That man which makes Conscience of God's Commands, is encouraged to seek help from him in straits.

First, Such a one may be in great straits, as David, his own hand could not help him, therefore he flies to God. The Lord permits it that he may be trusted alone in his own hands, he will break our carnal Dependancies, and that his ways may be chosen for their own sakes, and not for temporal Reward; and that his Love to his own People may not be shewn too sensibly, that the misteriousness of Providence may leave a room and place for Faith: therefore doth God darken the Glory of the Godly with Afflictions, and put them into straits, that their own hand cannot help them.

Now in these straits, those that make Conscience of God's Precepts, they are encouraged to seek help from God's hand. Why? Partly because Integrity breeds a confidence, so that a man which hath been faithful with God, can look him in the face. It breeds a confidence in Life, 2 Cor. 1. 12. and in Death, Isa. 38. 3. when they are sick, weak, and know not what to do, they can fly to God. And then Integrity also, it entitles to God's Protection, all that heartily and sincerely depend upon God, Prov. 10. 9. He that walketh uprightly, walketh surely. An upright, plain-hearted Man, that trusts himself under the shadow and protection of God's Providence, he hath no shifts, and tricks, this man shall walk safely, God is engaged to defend him. But the perverse, that fly to their shifts, God will disappoint them, and show them their folly: Gen. 17. 1. I am God All-sufficient, walk before me, and be thou perfect. Do you uprightly serve God, and study to please him, and you need not seek else-where for a Patron, or for one to defend you and plead your Cause. And partly too, because they are exposed to the greater difficulties, because they are faithful with God, and trust themselves alone with his protection; for so the Apostle, 1 Tim. 4. 10. For therefore we labor, and suffer reproach, because we trust in the living God. Faith begets faithfulness; their dependence is upon God, and their faithfulness costs them dear, and so they suffer reproach because they did trust themselves in God's ways by God's providence. As you stand in need of God's protection you shall have it. God will not forsake us in our greatest needs, as the World will, but in our greatest extremities, when all carnal dependencies fail us, he will not; then is the time for God to show himself. He hath still a Providence and Fatherly care over thee, but his power is especially engaged at such a time. If you will take care of your Duty, he will take care of your safety; for he will either keep you out of Troubles, or sustain you under Troubles.

That God's people do look to God for deliverance, and longingly expect it.

The Point shall be discussed in these Considerations;

• I. What Longing for God's Salvation implieth?
• II. The Encouragements and Reasons of it.
• III. What singular thing there is in this longing Expectation, since 'tis natural to all to seek Deliverance out of Trouble.

I. What it Implyeth?

1. A sense of our Impotency or Insufficiency to save ourselves, and help ourselves out of Trouble, by any ways and means that we can find out and use: Psal. 3. 8. Salvation belongeth to the Lord. Jonah 2. 9. Salvation is of the Lord. Salvation and Deliverance of all kinds, is God's Prerogative Royal, and God's proper work, none can save and give peace when he commandeth Trouble; and when he will save his People, none can let: 'It is an evidence of men's neglecting a Deity, when they would help and save themselves in all Conditions, without depending or employing a God; Job 40. 9, & 14. Hast thou an arm like God? then I will confess unto thee, that thine own right hand can save thee. Alas! if we look else-where, how soon are we disappointed! Man is a mutable Creature, his Affections change, or his power may be blasted; an Arm of flesh is soon dried up; besides the distraction and uncertainty that we have while we depend upon man, and look to man, we involve ourselves in greater miseries, and meet with a shameful disappointment at last. Sometimes man will not if he can; sometimes cannot if he would: If he will and can, yet he shall not help us without God; for what can the Instrument do without the Principal Agent? the sword without the man that weildeth it? That is one Lesson God hath been teaching his People in all Ages, that Salvation belongeth unto the Lord; they must take their Deliverance out of his hands. He sits at the upper end of Causes, and saveth his People when he will, and how he will, and by what means he will: and till he take their cause in hand, how sadly do the most hopeful attempts and expectations miscarry? for to give Salvation, is a Divine Property, given to no Creature, and must not be usurped by them, looking to man is the readiest way to miscarry.

2. It implieth a dependence upon his fatherly Care, and powerful Providence, and a persuasion that he will guide us unto Heaven in a way that is most convenient for us. The great Cause of God's Anger against his People in the Wilderness, was because they believed not in God, and trusted not in his Salvation: Psal. 78. 22. He had undertaken to bring them into Canaan, but they mistrusted his Conduct, either that he had not power enough, or enough Fatherly Love and Care to do it: and therefore his Wrath was kindled against Jacob, and his Anger was hot against Israel; and so do they greatly dishonor and provoke God by their distrust, who do not believe that God will bring them out of every straight, in a way most conducing to his own Glory, and their welfare. Now God's Children are so satisfied in his Conduct, that in their worst Condition they can cheerfully depend upon God, and look and long for salvation from him: Hab. 3. 18. I will joy in the Lord, I will rejoice in the God of my Salvation. Luk. 1. 47. My spirit doth rejoice in God my Savior. They are satisfied in his Love, and Power; Psal. 13. 5. But I have trusted in thy mercy, my heart shall rejoice in thy Salvation.

3, Holy Desires vented in Prayer; there we express and act our Longings: Words are but the Body of Prayer, but Desires are the Life, and Soul of it. The Children of God are described once and again, to be such as love his Salvation; Psal. 40. 16. Now there are but two Acts of Love, Desire and Delight; the one concerneth the Object as future, the other as present, either to Faith, or to Sense: they rejoice in it as present to Faith in the Promise, as well as when they enjoy it: But the Desire we are now upon, this is vented in Prayer, there they express their Vehement Longings for his Salvation: Psal. 35. 3. Say unto my Soul, I am thy Salvation. God's saying, is doing: He speaketh by his Providence, and this is that the Saints long for, they plead with him. Psal. 119. 94. I am thine, save me, for I have sought thy precepts.

4. It expresseth waiting God's Leisure and submission, for the kind, time, and means of Deliverance; Lam. 3. 26. 'It is good to hope and quietly wait for the Salvation of God. They continue looking and waiting, Isa. 30. 18. Blessed are all they that wait for him. We must wait in the midst of manifold disappointments; when Means miscarry, 'tis in his power to rescue his People from the greatest dangers; and hath a Prerogative to save and deliver those whom Reason and Probability have condemned, and given over for lost: As the Israelites, Exod. 14. 13. Stand still, and see the Salvation of God. They were enclosed, the Mountains on each side, the Egyptians behind, the Sea before, yet what cannot the Salvation of God do? There is an holy obstinacy in Faith, trusting him in all dangers. Nay, when God himself appeareth as an Enemy, cutting off our Hope, and hewing and hacking at us, yet we must wait upon him: all strokes come from the hand of God, and no wound given by himself is above his own cure: Jacob when he fainted, was forced to interrupt his speech, and utter this Ejaculation, Gen. 49. 18. I have waited for thy Salvation, O God! In short, God hath ways of deliverance more than his People know of; and can save his own, when they count their case desperate: Psal. 68. 20. He that is our God, is the God of Salvation, and the issues from death belong unto him; The escapes from Death and imminent destruction.

II. The Reasons and Encouragements of looking and longing for God's Salvation.

1. God hath bound himself by Covenant as our God; 'tis his Covenant Style, to be the God of our Salvation; Psal. 68. 19, 20. in the one Verse he is called, the God of our Salvation; in the other, 'tis said, he that is our God, is the God of Salvation: If he be the God of salvation, he will be the God of our salvation: for whatever God is in himself, that in the Covenant he will be to his People; you shall see the blessing of his People is inferred out of his Title, Psal. 3. 8. Salvation belongeth to the Lord, thy blessing is upon thy people. Selah. If God can save, and the salvation be a blessing to his People, he will save them, and deliver them: 'tis true this Title doth mainly concern our Eternal Salvation, but the conduct of his Providence by the way is aimed at in the Covenant, as well as our entrance into Heaven at the end of the Journey. Promises relating to Temporal things, are put into the Believers Charter; but the dispensing thereof is left in the hands of their Wise and Tender Father: Now Temporal Deliverance being a part of our Charter, if it be not always performed, 'tis not for want of Power, or Truth, but out of Wisdom and Love: God doth what is most convenient for us, 'tis in a Wise Hand; if it be good for me, I shall have it. Now this is a mighty encouragement to look and long for God's salvation? he shall have the stateing of it, for Time, Means, and Kind of Deliverance, but we must look for it.

2. We must look to God for Deliverance, because he is every way able, and fitted and furnished to make good his Covenant-undertaking. He hath Power enough, Wisdom enough, and Love enough.

(1.) Power enough; 1 Sam. 14. 6. There is no restraint in the Lord, to save by many, or by few. The same supported Asa, 2 Chron. 14. 11. The same supported the three Children, Dan. 3. 17. Our God whom we serve, is able to deliver us out of the fiery furnace. Now a Desire is mightily quickened by this Confidence; God hath promised to do what is good, and 'tis in the power of his hands to do this for us.

(2.) He hath Wisdom enough, to bring it about in such a way, as may be most for his Glory; 2 Pet. 2. 9. The Lord knoweth how to deliver the godly out of Temptation. 'It is an Art he is versed in, how to distinguish between his People, and their Enemies: to bring it about so as may be most for his Glory: What is the usual work of Providence, but to give salvation according to his Covenant, in such a way as the beauty of his providence may be seen, the patience and Faith of his People may be tried, and yet his Enemies reckoned with.

(3.) He hath Love enough; God doth concern himself in all our Affairs: 1 Tim. 4. 10. We trust in the living God, who is the Savior of all men, especially of those that believe. A protector and deliverer; yea, 'tis said he saveth Man and Beast, Psal. 36. 6. The object of his providence is very large; all Creatures have their Being and Preservation from him, much more Man, much more his Children; they are allowed to believe a special providence, and the more they depend upon him, the more is his care assured to them: 1 Pet. 5. 7. Cast all your care upon the Lord, for he careth for you. The Lord is free from all passions of Care and Sorrow, but we shall find no less proof of his keeping off danger, or delivering us from danger, than if we were solicitous for ourselves, surely our Father is not unmindful of us.

3. Because there is no difficulty that can fall out to check this Confidence, which is built upon God's undertaking, and sufficiency to make it good.

1. Not any danger from men, though of never so dreadful an appearance; 2 Cor. 1. 10. Who hath delivered us from so great a death, and doth deliver, in whom we trust that he will yet deliver us. The danger was Trouble in Asia, a great danger pressed above measure, and above strength; great Trouble was at Ephesus, where the people in an Uproar, were ready to tear him in pieces: so that he received the sentence of Death in himself, yet God found a way and means to save, and he came off safe and sound.

2. Not any appearance of Anger from God himself; Job 13. 15. Though he slay me, yet I will put my trust in him. Sometimes Trouble may represent God as the party dealing with us; yet Faith can take him for a Friend, when he seemeth to deal like an Enemy: and we must resolve to adhere to God, and his ways, and trust his power, with submission to his good will and pleasure, and believe that he hath more respect and care over us, than is seen in the present dispensation.

III. 'It is natural to all to seek deliverance out of Troubles: Isa. 51. 14. The captive exile hasteth that he may be delivered, and that he should not die in the pit: How then is it any part of Grace to Long for God's Salvation?

I Answer; 'It is proper to the Godly to love no Deliverance, but what God sendeth by his own Means, in his own Time, and to wait for it in God's way.

1. There is somewhat of Grace in it, that they look for Salvation from God alone, as the Author, and are resolved to take it out of his hands, whencesoever it cometh. Man naturally would be 〈 in non-Latin alphabet 〉 , live upon himself, be sufficient to his own happiness; and so they are vexed when they are left upon God, and put upon dependence, and submission and waiting upon him: for they think it little worth to wait upon God as long as any other shift will serve the turn: As Ahaz when troubled with the fear of Rezin and Pekah, and the Prophet assureth him of God's Salvation, and biddeth him ask a sign; Isa. 7. 11, 12, 13. I will not tempt the Lord. I will not trust the Lord, he meaneth, though he useth that pretence; his expectation was fixed on the friendship of his Confederates: if he had asked a sign of God, he must wait for the issue in God's way; now Ahaz could not endure to trust God alone; he depended on the Assyrian •… and not on God's Salvation: he believed nothing the Prophet spake, but counted it vain and frivolous, and was resolved to go another way to work.

2. God's salvation as to the means, not by our shifts that maketh a breach upon our sincerity; Gen. 17. 1. I am God almighty, walk before me, and be thou upright. A man that doth not trust God, cannot be long true to him: you go off from God to the Creature, by distrust and unbelief; Heb. 3. 12. this is making more hast than good speed. Isa. 28. 16. it plungeth us in sin; 'tis the greatest Hypocrisy that can be, to pretend respect to God, and shift for ourselves, 'tis to break prison, to get out of Trouble before God letteth us out.

3. In his own Time, thy Salvation, they resolve to wait till he sendeth it; carnal men, when other means and expectations fail, will seek to God; they are beaten to him: but if their expectation in waiting upon God be delayed, they wax weary and faint: as that King put on Sackcloth for a while, 2 King. 6. 30. afterwards said, This evil is from the Lord, why should I wait on the Lord any longer. They give it over as an hopeless service.

4. That in the height of Trouble they still go to God, and will not cast away their confidence and dependence, come what will come. Isa. 26. 8. In the way of thy Judgments we have waited for thee; our desires are to thee, and to the remembrance of thy name. They still look to him, and though often disappointed, will seek Salvation from no other; they still cleave to God's way, Psal. 44. 17. All this is come upon us, yet have we not forsaken thee, nor dealt falsely in thy Covenant. They persevere in prayer, Psal. 88. 13, 14. Unto thee have I cried in the morning, my prayer shall prevent thee. Lord! Why castest thou me off? why hidest thou thy face from me? They will not give over but show their vehement Longings after God; whereas wicked and carnal men, when great Troubles continue, are driven to despair and give over all hope.

Use. In times of Trouble let us look to God, and continue looking all the time that God will exercise our Faith and Patience, and express our Longings and Desires of God's salvation in humble and earnest prayer.

1. 'It is no time to look else-where; for God will show us that vain is the help of man, by many disappointments: Isa. 48. 11. I, even I, am the Lord, and besides me, there is no Savior. He will break all Confidences, till we come to this, he shall be my salvation. As Job resolved when God brake him with his Tempests, and pursued him with his Waves, and was ready to slay him as he thought. In all extremities this should be our fixed ground of Faith, that Salvation and Deliverance is to be expected from God only. Ier. 3. 23. Truly in vain is Salvation hoped for from the hills, and the Mountains: truly in the Lord our God is the Salvation of Israel. God will teach us this Lesson e're he hath done with us. Usually there is no serious dealing with God, till we find the vanity, and inability of all other dependencies: looking to the Hills and Mountains, strength of situation, Forces, all these will fail us.

2. 'It is no time to dally with God and his service any longer; for when Troubles come close and near, the spirit of Prayer should be revived; and what was cursorily sought at other times, should now be sought with some Vehemency, and Longings in Prayer. Ier. 29. 13, 14. When they shall seek me with their whole heart, they shall find me, and I will give them an expected end. We do not stir up ourselves to take hold of him. Psal. 14. 7. Oh that the salvation of Israel were come cut of Zion! There should be a Longing, we should not content ourselves with a few dead and drowsy Prayers.

3. Salvation may be Comfortably expected from God; for as necessity enforceth these Longings, so Hope quickeneth them: Now it may be expected, for he is mighty to save, Isa. 63. 1. he is willing to save a distressed People. Ver. 5. I looked, and there was none to help, therefore mine own arm brought Salvation to me: God struck in for the deliverance, and help of his People, when all human help failed, he did the work alone himself. Once more, when he meaneth to save, he covereth himself with Frowns and Anger, as if he meant to destroy; Isa. 45. 15. Verily thou art a God that hidest thyself, O God, the savior. He seemeth to hide and stand aloof from his People in their Afflictions, and carrieth himself so closely and covertly in the passages of his Providence, that his People know not what he meaneth to do, what is our work then but to keep Longing and Waiting and Looking to God's hands, till he have mercy upon us.

Doctrine. II. That we should delight in the Promise, before the Salvation cometh.

So doth David say here, thy law is my delight; that is, whilst he was Longing for God's Salvation, and by Law is meant God's Word in the General; the Promise is included in it, as well as the precept.

1. A Believer should not be comfortless in his Troubles; John. 14. 1. Let not your hearts be troubled, ye believe in God, believe also in me. Immoderate sorrow for temporal Evils, will not become one that hath an interest in God and Christ; whatever falls out in the World, God is the same still, and the Covenant is the same; and our better part, and our happiness is above the reach of Trouble, there is a Long-suffering with Joyfulness; Col. 1. 4.

2. All our delight and solace must not arise from the delights of Sense, but out of the Word of God; 'It is good to see what is our solace and support in Troubles, for the man is as his solace is. Psal. 94. 19. In the multitude of my thoughts within me, thy comforts delight my soul. How do we ease ourselves in our perplexities and griefs? is it with God's Comforts? Now God's Comforts are Gospel Comforts; the Comforts we have from the Word they will make us more love the Word and trust more upon God's Word, and the more confidently expect the performance of it.

3. The Promises should support us upon a twofold account; partly, because they are good; and partly, because they are sure.

(1.) They are good, there is a fullness in God's Allowance, that suiteth with all our Cases: Psal. 84. 11. For the Lord God is a Sun, and a Shield, he will give grace and glory, and no good thing will he withhold from them that live uprightly. So 1 Tim. 4. 8. Godliness hath the promises of the life which now is, and of that which is to come. Heaven and Earth are laid at the feet of it. A Man cannot desire a greater Cordial, than necessary provisions for this, and the future Life; Psal. 119. 111. Thy testimonies I have taken for an her •… ge forever, they are the rejoicing of my heart. The promises of the World to come should swallow up all our present grief, for there is more in heaven than can be taken from us in the Creature; 2 Cor. 4. 17. For our light affliction which is but for a moment, worketh for us, a far more exceeding and eternal weight of Glory. And Heb. 10. 34. And took joyfully the spoiling of your goods: knowing in yourselves, that in heaven ye have a better and a more enduring substance: We have a Treasure and an happiness elsewhere, which cannot be infringed by the Afflictions we endure in this World; we do not loose much, if we get Eternal Salvation in the issue; and so we get to Heaven, no matter how dark soever our passage be: then for the Promises of this Life, they suit with all our Troubles, Wants, Dangers, Breaches, and Distresses. But what confidence can we have of these Temporal Deliverances or Mercies? Answ. Either we shall have the Mercies themselves, or God will order Providences so, as it may be good for us to want them: and have something better given in lieu of them. Rom. 8. 28. We know he will not leave us wholly destitute, Heb. 13. 5. nor bring upon us insupportable difficulties, 1 Cor. 10. 13. and this should be enough for us, to maintain us in Life and Comfort.

(2.) They are sure as well as good.

1. As Promises; a Promise is more than a purpose, for 'tis a purpose not as conceived in the mind of a man, but declared to another to invite hope: 'tis more than a Doctrine, a Doctrine giveth notice of Privileges, but a Promise giveth us an Interest in them. 'It is more than a Revelation or Prophesy, Scripture prophecies will be fulfilled, because of God's Veracity: but Scripture promises not only because of God's Veracity, but also his fidelity and justice: there is a kind of Righteousness in making good promises, because we give another a Right and Claim to the things promised, by the promises we make to him, A promisory Lye is worse than an a •… ertory Lye; a promise gives us an holdfast upon God, promittendo se fecit debitorem.

2. As the Promises of God, who cannot Lye and deceive the Creatures; Heb. 6. 18. That by two immutable things, in which it was impossible for God to Lye, we might have strong Consolation. And therefore by acting Faith on these declarations of his Will, we may have the Accomplishment of them; none that ever depended on God's Word, were disappointed; Psal. 18. 30. The word of the Lord is a tried Word: God was never yet found worse than his Word, he hath been tender of the Credit of his Word. Psal. 138. 2. Thou hast magnified thy Word above all thy Name. Heathens have acknowledged that God hath never so much shown himself in the World, as in these two things 〈 in non-Latin alphabet 〉 , in doing good, and keeping Promise. Above all that is named and famed of God, this is most Conspicuous.

Use, Is to Exhort us all in our Streights, Dangers and Troubles, to be contented with his Word, and to delight in the promise, as if it were performed. I shall here show you how we are to carry ourselves towards the promises.

1. You must rest confident of the Truth of what God hath promised, and be assured that in time the performance will come to pass, as if you saw it with your Eyes; Heb. 11. 13. They were persuaded of these things. This is the Assurance of Faith spoken of, Heb. 10. 22. I know I shall find this to be a Truth; Men are Conscionable and faithful in keeping their Word, much more God, who can neither deceive nor be deceived.

2. You are to delight in the promise, though the performance be not yet, nor like to be for a good while; neither performed, nor likely to be performed. Heb. 11. 13. They saw them afar off, and yet being persuaded of these things, they embraced them. And John. 8. 56. Abraham saw my day, and was glad. You hold the Blessing by the root, where you have the promise; Heb. 6. 18.

3, You are to take the naked promise for a ground of your hope, however it seem to be contradicted in the course of his providence; 'tis his Word you are to go by, and stand by, and according to which you must interpret all his Dispensations. 'It is said, Rom. 4. 18. That Abraham believed in hope, against hope. When Faith dependeth upon God naked Word, then it standeth upon its own Basis, and proper Legs; everything is strongest in its props and pillars which God and nature hath appointed for it. He hangeth the Earth upon nothing, in the midst of the Air, but there is its place. So Faith standeth fast upon his Word, who is able to perform what he saith.

4. This Faith must conquer our Fears, and Cares, and Troubles; Psal. 112. 7. He shall not be afraid of evil tidings, his heart is fixed, trusting in the Lord. And Psal. 56. 3, 4. In God I will praise his word, in God have I put my trust, I will not fear what man can do unto me. The force of Faith is seen in calming our passions, and sinful Fears; or else it is but a Notion, and our Reverence and Respect to God will be weakened by it.

5. When Faith hath done its work in the quieting of our own hearts, you must glorify God in your Carriage before others; John. 3. 33. Put to his Seal that God is true: that is, when we confirm others in the faith and belief of the promises, by our joyfulness in all Conditions, Patience and Contentedness under the Cross, Diligence in Holiness, Hope and Comfort in great straits, You shall see, Numb. 20. 12. that God was angry with Moses and Aaron, because they believed not, to sanctify him, in the eyes of the Children of Israel. We are not only to believe in God ourselves, but to sanctify him in the eyes of others, As the Thessalonians by receiving the Word in much Affliction, much Assurance, and Joy in the Holy Ghost, were Examples to all that believed in Achaia; 1 Thes. 1. 5, 6, 7. Thus we should do, but how few do thus believe? Some count these vain words; and the Comforts thence deduced, Fanatical illusions, or Fantastical impressions; nothing so ridiculous in the Worlds Eye, as Trust and dependence on unseen Comforts. Psal. 22. 8. He trusted on the Lord, that he should deliver him, let him deliver him, seeing he delighted in him. Ungodly Wits make the life of Faith a sport, or matter of Laughter; Some have more modesty, but as little Faith; they are all for the present World, 2 Tim. 4. 9. present delights please them, but present Temptations altogether unsettle them; Heb. 12. 11. cannot bear present smart, nor despise the present World; Rom. 8. 19. anything in hand is more than the greatest promise of better things to come: they do not deal equally with God and man; if man promise they reckon much of that; but cannot tarry upon God's security: count his promise little worth, they can trade with a Factor beyond Sea, and trust all their estate in a man's hand whom they have never seen, and yet the Word of the infallible God is of little respect with them. The best build too weakly upon the promise, as appeareth by the prevalency of our Cares, and Fears; Heb. 12. 4, 5, 6. If you did take God at his Word, you would not be so soon Mated with every difficulty, there would be more resolution in Trials, more hardiness against ttoubles. A man may boldly say, the Lord is my helper, I will not fear what man can do unto me. If we had Faith to believe it, it would more effectually quiet our hearts and minds in all our straits, necessities, and perplexities, it would calm our desires and fears: we would not desire the best things of the World, nor fear the worst.

Doctrine. II. That we should not only Long for Salvation, but delight in the way which leadeth to it.

Here I shall speak to two things.

First, That we must take the way that leadeth to it.

Secondly, That we must delight in the way.

First, That we must take the way that leadeth to it.

I. Partly because of the nature of God's Covenant, which is conditional: there is in it Ratio dati, et accepti; something required, and something promised. Isa. 56. 4. For this saith the Lord, unto the Eunuchs that keep my Sabbaths, and choose the things that please me, and take hold of my Covenant. Heb. 10. 22. Let us draw near with a true heart, in full assurance of Faith, having our hearts sprinkled from an evil Conscience, and our bodies washed with pure water. Exod. 24. 4. And Moses wrote all the Words of the Lord, and rose up early in the Morning and built an Altar under the hill, and twelve pillars according to the twelve tribes of Israel: And he took the Book of the Covenant, and read it in the audience of the People, and they said, all that the Lord hath said, we will do, and be obedient. Surely in the Covenant of Grace, God requireth conditions, 'tis not made up all of promises: now a condition is this, when one promiseth any good, or threateneth any ill, not simply but upon Covenant; if the thing required be performed, or the thing forbidden be committed, the performance of the thing required, is the condition of the promise; the doing a thing forbidden, the condition of the threatening; 1 Sam. 11. 1, 2. And all the men of Jabesh said unto Nahash, make a Covenant with us, and we will serve thee: And Nahash the Ammonite answered them, on this condition I will make a Covenant with you, that I may thrust out all your right Eyes, and lay it for a reproach upon all Israel. And Luke 14. 32. While the other is yet a great way off, he sendeth an Embassage, and desireth conditions of Peace. Now these conditions are twofold; making Covenant, and keeping Covenant.

1. The conditions as to making the Covenant arise from the Law of Grace, or the lex remedians Faith and Repentance, Faith performed or omitted. John 3. 36. He that believeth on the Son hath everlasting Life, and he that believeth not the Son shall not see Life, but the Wrath of God abideth on him. So Repentance performed, Ezek. 18. 30. Repent ye, and turn from your transgressions, so iniquity shall not be your ruin; omitted, Luk. 13. 5. except ye repent, ye shall all likewise perish.

2. Then conditions of keeping Covenant, which is conformity to the Law of God, or new obedience performed. Psal. 84. 11. No good thing will he withhold from them that walk uprightly; omitted, Heb. 12. 14. Without Holiness no man shall see the Lord. Well then, upon the whole we thus judge, that 'tis not enough to desire God's Salvation, but we must also delight in his Law: that is to say we must repent, and believe; and so begin our acquaintance with God in Christ: and we must also walk in the ways of God's Precepts, if we mean at length to be saved, and to enjoy the vision of the blessed God, that which is propounded conditionally, we must not presume off absolutely, and so make reckoning to go to Heaven, as in some Whirl-wind; or as Passengers at Sea, are brought into the Harbor sleeping, or to be crowned without striving.

II. From the nature of this longing and desire, which must be Regular and according to the Tenour of the Covenant of Holiness, as well as happiness; and it must be strong, so asto over-master contrary difficulties, Lusts, and Desires. Let us instance in Balaam, he said Numb. 23. 10. Let me die the death of the Righteous, and let my latter end be like his. He saw that the State of a righteous man at the end of it, is a blessed Estate, and this he longed for; but there was a double defect in his desire, it was not Regular; Balaam desired to be saved, but he did not delight in God's Law; He would be at the journeys end, but was loath to take the way; there was a complacency and welpleasedness in the end, but a refusing of the means. Again, This Desire was but a flash, a sudden motion, occasioned by contemplation of the Blessedness of God's People, but no operative transforming Desire; a Desire which the love of the wages of unrighteousness, prevailed over; all men will long for Salvation, but all men will not take a right course to obtain it: and so 'tis a wish rather than a desire, if we long for Salvation, but have not an Heart to use the means appointed thereunto; where there is a true longing, there will be an using the means, and an using the means with delight, they that will not submit to these Conditions, or snuff at these Conditions as troublesome, they do not long for his Salvation, nor delight in his Law.

Secondly, That we must delight in the way that leadeth to Glory, but this Argument being handled in other verses of this Psalm 'tis omitted here.

That we may beg the Continuation of Life, for the honoring of God.

This Point must be divided into two Parts.

• I. That the Principal End for which a Man should Live and desire Life, is to Praise and Glorify God.
• II. That we may desire Life upon these Ends.

I. That the Principal End for which a Man should Live, and desire Life, is to Praise and Glorify God. This appeareth,

1. By direct Scriptures; Rom. 14. 7, 8. For none of us liveth to himself, and no man dieth unto himself, for whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore or die, we are the Lord's. And Phil. 1. 20, 21. According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life, or death: For to me to live is Christ, and to die is gain.

2. By the Prayers of the Saints; as Psal. 119. 17. Deal bountifully with thy servant that I may live, &c. And Psal. 118. 17. I shall not die, but live, and declare the works of the Lord. This was David's Hope in the Prolongation of Life, that he should have farther opportunities to Honor God. But of this more at large, Verse the 17 of this Psalm.

3. By the Arguments urged in Prayer; Psal. 6. 5. For in death there is no remembrance of thee, in the grave who shall give thee thanks? And Psal. 30. 9. What profit is there in my blood, when I go down to the Pit? shall the dust praise thee? shall it declare thy Truth? Psal. 88. 11, 12, 13. Wilt thou show wonders to the dead? shall the dead arise, and praise thee, Selah? shall thy loving kindness be declared in the grave? or thy faithfulness in destruction? shall thy wonders be known in the dark? and thy Righteousness in the land of forgetfulness, &c. And Isa. 38. 18, 19. For the grave cannot praise thee, death cannot celebrate thee: they that go down into the pit, cannot hope for thy Truth. The living, the living, he shall praise thee, &c. A man may Praise God in Heaven, but from their Bodies no service is performed for along while in the other World; there is no such service there as here: As reducing the stray, instructing the ignorant, propagating Godliness to others who want it, by our Counsels and Example.

4. By Reasons.

(1.) Life is given us by God at first; Acts 17. 25. He giveth to all life, and breath, and all things; And Verse 28. In him we live, and move, and have our being. Now all things that come from God, must be used for him; Rom. 11. 36. For of him, and through him, and to him, are all things, &c. Angels, Men, Beasts, inanimate Creatures: he expecteth more from Men, than from Beasts; and from Saints, than from Men: Life was given for this End, and therefore not to be desired and loved but for this End, even God's Glory. How grievous a thing is it to go out of the World, ere we know why we came into the World! We live, not barely to eat and drink, as brute Beasts live, we live not to live as Heathens; The End of our Life is service, and Obedience to God; yea, and 'tis the Life of our Lives, the perfection of them. Well then, since we live by God, we must live to him.

(2.) 'It is Preserved by him; 'It is God's Prerogative to kill, and make alive; to wound, and to heal: Deut. 32. 39. Our Life dependeth wholly of him. 'It is said, Job 12. 10. In whose hand is the soul of every living thing, and the breath of all mankind. God hath a Dominion over all his Creatures, over every living thing, and man in especial, to dispose of them according to his Pleasure; not an hair of our heads can fall to the ground without him; Matth. 10. 29, 30. Our Life is wholly in his hands, we cannot add one Cubit to our Stature, make one hair white or black at our pleasure. Life cannot be taken away without him, how Casual so ever the stroke is: Exod. 21. 13. If a man lie not in wait for his brother, but God delivereth him into his hand, &c. Well then, in all Reason we should serve and glorify him, who by his Providential influence continueth Life to us every Moment; Deut. 30. 20. Thou shalt love the Lord thy God, and obey his Voice, and cleave unto him for he is thy life, and the length of thy days. 'It is a Charge against Belshazzar, Dan. 5. 23. God in whose hand thy Breath is, and whose are all thy ways, hast that not glorified. We must not look upon ourselves as made for ourselves, but for God; he gave us life, and keepeth it, that, we may wholly be at his disposing; while we have it, we must have it for God, that he may be Glorified in the use of it: and when he cometh to take it away, he may be Glorified by our submitting to his Dominion, 'It is a Presumption and encroachment on God's Right to seek satisfaction to ourselves in any State, without a subordination and subserviency to his Glory. He that giveth and preserveth Life, may dispose of it at his Pleasure: and our Life so continually preserved by him, ought to be devoted to him.

(3.) When he preserveth it in any eminent Danger; 'tis twice given. I say in such Preservations our life is 'twice received from God; in our Birth, and as spared in the Danger: And therefore in all Justice it ought to be dedicated to his service; 2 Cor. 1. 9, 10. But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead; who delivered us from so great a death, and doth deliver; in whom we 〈◊〉 that he will yet deliver us. Many times there is but a step between us and death, as if God were putting the old Bond in suit, and executing the sentence of the Law upon us: Deliverance in such a Case, is called a Pardon and Remission; and even in the Case of the Wicked and Impenitent: Psal. 78. 38. He being full of compassion, forgave their iniquity, and destroyed them not. 'Twas but properly a Reprieve for the time, a forbearance of the Temporal Judgment, not executing the Sentence, or not destroying the Sinner presently; much more to a Godly Man: Isa. 38. 17. Loved my soul from the Grave. To be loved out of a danger, and loved out of a sickness, that is a blessed thing, a great Obligation upon us.

(4.) We must surrender our Life to him again; and therefore while we have it, we must employ it for him: Luk. 19. 23. into his hands we must resign our spirits; everyone must give an account of himself to God, what Honor he hath by our Lives.

5. We shall never glorify him in Heaven, unless we glorify God on Earth first, or carefully serve him, John. 17. 4, 5. I have glorified thee on earth, I have finished the work which thou gavest me to do: And now, O Father, glorify me, with thine own self, with the Glory which I had with thee before the world was; Here is our Trial, our present service; Saints Above are 〈 in non-Latin alphabet 〉 : That's our Reward, to Glorify God in Heaven.

II. That we may desire Life upon these Ends. As Psal. 39. 12. O spare me, that I may recover strength, before I go hence and be no more. A little time of Relaxation, to serve and glorify thee e're I die.

1. Long Life is in itself a Blessing taken into the Promises, though more frequently in the Old Testament than in the New. Of this, see more at large, Verse the 17.

2. 'It is well sought, when this is our Scope; for then the Request is Lawful both for Matter and End: I am. 4. 3. Ye ask and receive not, because ye ask amiss, that ye may consume it upon your Lusts. Life should not be loved, but for further glorifying of God; for all our Natural Interests must be subordinate to our great End.

Well then, We may Lawfully pray for long Life with submission to the Will of God, and that Death may not come upon us suddenly, but according to the ordinary Course of Nature.

But How will this stand with the desires of Dissolution, and willingness to Depart, and to be with Christ? Which certainly all Christians that believe Eternity, should cherish in their Hearts?

To this I Answer,

• I. By Concession.
• II. By Correction.

I. By Concession. 'It is True, We are to train up ourselves in an expectation of our Dissolution, &c. See Verse the 17th. more fully. But,

II. By Correction. Though it be expedient to desire Death, yet we are not anxiously to long after it, till the time come. For,

First, They do not simply desire Death for its self, but as a means to enjoy those better things which follow after Death; Phil. 1. 23. For I am in a strait betwixt two, having a desire to depart and to be with Christ, which is far better. 'It is not our Duty to love Death, as Death, No; so 'tis an Evil which we must patiently bear, and may holily deprecate it; but because of the Good beyond it, 'It is our Duty to love God, to long after Communion with him, and to be perfected in Holiness; had it not been an evil to be avoided and dreaded, Christ had never prayed against it. And 2 Cor. 5. 4. For we that are in this Tabernable do groan, being burdened, not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of Life. It were an unnatural desire, to desire Death, as Death. A Creature cannot desire its own dedestruction; Jesus Christ before he manifested his submission, did first manifest the innocent desires of Nature; Father let the Cup pass. The separation of the soul from the Body, and the Bodies remaining under Corruption, is in itself Evil, and the fruit of sin; Rom. 5. 12, And so death passed upon all men, for that all have sinned. Grace is not given to Reconcile us to Corruption, or to make Death, as Death, desirable, or to cross the inclinations of innocent Nature. But,

2. Upon these Terms, Death is sweetened to them, and they readily submit to it. Though it be not to be desired as it is Death, yet Heaven and Eternal Happiness beyond it, is still matter of Desire to us. Death is God's Threatning; and we are not Threatned with Benefits, but Evils; and Evils of Punishment are not to be desired, but cheerfully submitted unto for an higher End. Nature abhorreth and feareth Death, but yet Grace desireth Glory. The soul is loath to part with the body, but yet 'tis far lother to miss Christ, and be without him. A man is loath to lose a Leg or an Arm, yet to preserve the whole Body, he is contented to part with it. In short, the soul is bound to the body, with a double band, the one Natural, the other Voluntary by Love and Affection, desiring and seeking its welfare. The Voluntary bond is governed and ordered by Religion, till the Natural bond be loosed, either in the ordinary Course of Nature, or at the Will of God.

3. There are certain Circumstances in Death, which do invite us to ask longer Life in order to this End; As,

1. God's Children would not have the occasion of well-doing or self-denying Obedience taken from them too soon; so great is their love and desire of Gratitude to God, that they would yet longer Praise God in this self-denying way, Death would shut their mouths.

2. They would not be taken away in a Cloud, or before they see the issue of some present Trials on the Church or them; they have no Will to die till the sense of Wrath be removed: Psal. 27. 13. I had fainted, unless I had believed to see the goodness of the Lord in the Land of the Living.

3. They may have some design afoot for God, and therefore are desirous of a little more time to attain this design, therefore pray to God to prolong their Lives a while, Rom. 15. 31, 32. Now I heseech you Brethren for the Lord Jesus Christ's sake, and for the Love of the Spirit, that ye strive together with me in your Prayers to God for me, that I may be delivered from them that do not believe in Judea: and that my service which I have done for Jerusalem may be accepted of the Saints, that I may come unto you with joy by the Will of God, and may with you be refreshed.

4. To breed up their Children in the Nurture of the Lord, and that they may be useful in their Familyes, as Jacob desired to see Joseph.

5. We may beg it that we may not fall into the Hands of Men, lose our Life by Murderers; Psal. 31. 15. My Times are in thy Hand, deliver me from the hand of mine Enemyes, and from them that persecute me. The Dispensation of all Mercies, Comforts, Troubles, Life, Death, are in God's Hand; not in Mans Power: therefore we pray that it may rest there; that we may not be given up to the Will of those that hate us.

All These Desires have a respect to the Glory of God, and if conceived with submission and trust, that God will do what is for the best, they are all lawful.

Use of all, 1. Exhortation it presseth you,

1. To Consecrate yourselves to God. Rom. 12. 1. I beseech you therefore Brethren, by the Mercies of God, that ye present your Bodies a Living Sacrifice, Holy, acceptable unto God, which is your Reasonable Service. Under the Law the Bodies of Beasts were to be slain, yours is a Living Sacrifice; both were set apart for God, the one to die, the other to live to God.

2. Having given up yourselves to God, use yourselves for God; there will be an enquiry what share God hath in your Time. Acts. 27. 23. The God whose I am, and whom I serve.

3. Praise the Lord, with Heart, Mouth, and Life; a Christians Conversation is nothing but an Hymn to God; 1 Pet. 2. 9. But ye are a Chosen Generation, a Royal Priest-hood, a Holy Nation, a Peculiar People; that ye should show forth the praises of him; who hath called you out of darkness, into his Marvelous Light. The Virtues of God his Attributes.

4. When •… er you pray for continuance of Life in any danger or distress, either for yourself or others, propound this as the end, not so much for our own Satisfaction, as the honor of God: A Christian is not content to have the use of the benefit to himself alone.

1. For Self; Every man desireth Life; the whole World, would all and every of them put this request to God; Let my Soul live: but very few consider why they should live. Some desire Life only to please the flesh, and that they may enjoy the Delights of the present World, A Brutish wish! A Heathen could say, He doth not deserve the name of a Man, qui unam diem velit esse in voluptate, &c. Certainly not of a Christian, that would desire Life merely to enjoy the Delights of the flesh! These would not leave their Hogs Trough to go home to their Father. Some there are, who desire Life to see their Children well bestowed, or to free their Estate from incumbrance; and are loath to part from their Natural Relations, Wife, Children, Friends: This is a natural Respect, and should be subordinate to an higher End. Though this Desire, keeping its place, may be Lawful; yet out of its place, sinful: We use to profess, Psal. 73. 25. Whom have I in heaven but thee, and there is none upon earth that I desire besides thee.

In short, two Motives I will urge, why the Glory of God should have the chief Respect in our Affections.

1. The benefit it giveth; Hope of prolonging Life, if this desire be true and real. And it giveth certain Assurance of not perishing forever. The one it doth, for God doth all things with respect to his Glory. Psal. 119. 94. The other also, for he will glorify those, that glorify him.

2. This is the Temper of a sincere Christian, surely to a Believer. 'It is a piece of Self-denial, to be kept out of Heaven longer: Therefore it must be sweetened with some valuable Compensation; something there must be to calm the Mind, and contentedly to spare the enjoyment of it for a while: Now next to the good pleasure of God, which is the Reason of Reasons, there is some Benefit we pitch upon, there is nothing worthy to be compared but our service: If God may have Glory, if our Lives may do good, a Gracious heart must be satisfied with Gracious Reasons.

2. For others. If we make it our Request, we must have the same Aims in this Case, that the Faith and Grace of others may benefit them, Mar. 2. 5. When Jesus saw their faith, he said unto the sick of the palsy, thy sins be forgiven thee. Now in such Requests bare natural Reasons should not move us, but that God may not loose an Instrument of his Glory; and that his Power and Providence may be more seen in the World in the Recovery. 'It is good to beg of God, for God. Psal. 115. 1. Not unto us, but unto thy Name give glory. It should be accounted as a Mercy unto us, Phil. 2. 27. For indeed he was sick nigh unto death, but God had mercy on him: and not on him only, but on me also, least I should have sorrow upon sorrow.

5. This End is known by the Use in Having, and submission in asking.

(1.) The use in Having; how we use a Mercy when we have it, if we do indeed live to the Glory of God, and the rather for these Experiences.

(2.) Submission in Asking; whether we sight, or are Crowned; Work, or receive our Reward: For God is the best Judge of what is most for his own Glory.

Use. II. Is Direction; but of this, See Verse the 17.

I come now to the second Point.

Doctrine. II. That God's Iudgments are a great help and relief to his People, who desire to praise him, even when they are in danger of their lives.

Here I shall show,

• I. What are God's Judgments?
• II. How they are an Help?

I. What is the meaning of Misphalim, Judgments here?

1. God Governeth the World, that is called Judgment; Psal. 9. 7. 8. He hath prepared his Throne for Judgment, he shall judge the world in righteousness, he shall minister Judgment in uprightness. So John. 5. 22. When the Government is put into the hands of Christ, 'tis said, For the Father judgeth no man: but hath committed all Judgment unto the Son.

2. God governeth the World according to this Word; there is his Judgment concerning Things and Persons, stating what is good and evil: The Reward of the one, and Punishment of the other; Psal. 19. 9. The Iudgments of the Lord are true, and righteous altogether. The Precept is the Rule of our Duty, the sanction of God's Process. Therefore in Scripture, the Punishments of the wicked, are sometimes called Judgments; so also the Rewards of the Righteous, as ver. 43. of this Psalm. The Word pronounceth concerning every man's Condition. His delivering of the Righteous, Psal. 78. 8, 9. Thou didst cause judgment to be heard from heaven, the Lord arose to judgment to save the people of the earth. The moderation of their Affliction, Ier. 10. 24. Correct me but with Judgment; that is, his Merciful Judgment, according to the New Covenant Dispensations. Punishment of Sins, that they are Judgments, we are sufficiently convinced of, and sensible of it. Well then, he prayeth that That of the Word may be executed either, 1. By breaking his Enemies, and giving them the Merit of their doings: or, 2. That his Promises may be accomplished, by sending him help and relief in his Troubles.

3. This Government is to be observed, for it confirmeth the Word; Heb. 2. 2. For if the word spoken by Angels was steadfast, and every transgression and disobedience received a just recompense of reward, how shall we escape if we neglect, &c. And he punisheth them as the Congregation have heard. Carnal men attribute all to Chance, but God's People observe his Word.

II. Now these Judgments must needs be for an help to God's People, because the Word of God speaketh more good to them, than it doth to others: and if God judgeth according to his Word, they may conclude, that his Children are never finally forsaken, nor will their Enemies escape unpunished. There will be an accomplishment of Promises, and an execution of Threatenings, which is a Comfort to them that walk uprightly.

1. In the General Case 'tis a Relief to us, for God hath a provident care over all those that desire to honor and glorify him, their hopes will not altogether be frustrate, keep his Commandments, and it will turn to good: They shall have seasonable preservation according to God's promised and wonted Mercies.

2. In the particular Case of Contests and Conflicts with the Wicked, he will punish Enemies, and Reward the Faithful: This is the Tenour of the Word. And to this Word of God he ascribed his Deliverance. Not this power, or this means, but thy Judgments help me. God doth not deceive us with vain Promises, when matters are strangely carried on in the World, Here is our Comfort.

Doctrine. That a Christian that is obedient for the main, yet may run into many Faylings and Errors of Life.

David was right for the main course of his Life, he professeth here he did not forget God's Precepts, he did not cast off the Yoak of his Law, but yet in particular acts he acknowledgeth he did err, and fail; and went astray like a lost Sheep. And so many who are God's own Servants, that do not forget his Precepts, may thus err and go astray.

First, In our Natural Estate, man is of a straying nature, apt to turn out of the way that leadeth to God and true happiness. The Holy Ghost sets forth the Degeneration of Man-kind, by the similitude and emblem of a strayed or lost Sheep. Luke 15. and Isa. 53. 6. All we like Sheep have gone astray, we have turned everyone to his own way. Mark, he speaks of our Estate by Nature Collectively, and Distributively, Collectively, and in Common. (All we like Sheep have gone astray.) And distributively, (Every man to his own way.) We all agree in forsaking the right way of pleasing and enjoying God, but we disagree, as each one hath a by-path of his own; Some are running after this Lust, Some after that: and so are not only divided from God, but divided from one another, whilst everyone makes his own Will his Law; quiequid velit, licet. As the Channel is cut so corrupt Nature in everyone finds an Issue and Passage. Psal. 14. 3. They are all gone aside, they are altogether become Filthy, there is none that doth good, no not one. Some run this way, some that way; some are enslaved by Pleasures, others are captivated by the Honors of the present World, and some are oppressed by the Cares of this Life. Every man hath his way of sinning, and running away from God. But however, the Emblem and Similitude of the Holy Ghost is to be considered, that our departing from God and his ways, is like the straying of a sheep, what doth that note?

1. In general it implies this, that we are brutish in our sin and defection from God, led by sense, fancy, and appetite, and therefore our Condition could not be expressed but by a Comparison fetched from the Beasts. Silly Sheep are carried away by their fancy and appetite, from the Flock. Psal. 49. 12. Man being in Honor, abideth not, he is like the Beasts that perish, that is, he abode not in the Honor of his Creation, some would render it for a Night, Adam abode not for a Night. What we translate Man, is Adam; the excellency and dignity wherein God had set us, he became like a Beast. How is man like a Beast? we are governed by our Sences, and lower Appetites. The Sences are grown masterly and inordinate, so eagerly set upon their Objects, that they will not be reclaimed, and man's Life just like that of the Bruits; it is things of the same nature we value and adhere unto Terrene and Earthly things, the Comforts of the Animal Life; and as we have the same objects, so the same ends, to enjoy our sensual pleasures, and satisfy our Fleshly Minds as long as we may, now what is this but to suffer the Beast to ride the Man; to put Reason and Conscience in Vassallage and Subjection to Sense and Appetite.

2. This Similitude is used to show our proneness to err. There is no Creature more prone to wander, and lose its way without a Shepherd then the Sheep. Sheep are Creatures subject to straying if they be not kept in the Pasture, so all Men are obnoxious to Erring and Straying. Ier. 14. 10. They love to wander, its a delight to us to be pleasing our Flesh, and gratifying our Carnal Senses. So Psal. 95. 10. Its a People that do err in their Hearts. We do nor only err in our Minds, but err in our Hearts. To err in our Mind is to err out of Ignorance, but to err in our Heart is to err out of Sensual Obstinacy, so are we carried away with the Desires of the Flesh, think ourselves never better then when we run away from God. Ah the best of us is soon out of the way! If God takes off his Guidance, and leaves us to ourselves, we are apt to Transgress the Bounds, wherewith God hath hedged up our way, and make it our Business still to be running away from the Chief Good, into the Bushes, and Thickets of Carnal Error, wherein we are entangled.

3. Our inability to return, and set ourselves into the Right Way again; for we stray like Sheep, not like Swine and Dogs; Swine and Dogs though they wander, they will find the way home again, but a Sheep is irrecoverably lost, without the Shepherds Diligence and Care. Ier. 50. 6. My People hath been lost, they have gone from Mountain to Mountain, they have forgotten their resting Place. So should we run, and keep running away from, and forget our Resting Place. I remember Austin in his Meditations hath this Passage, Domine errare potui, redire non potui. Lord, I could go astray by myself, but I cannot return of myself. The sheep easily straggle but it is the Shepherd must bring home the lost Sheep upon his own Shoulders. Luke. 15. 5. And to this we may apply that of the Prophet. Hosea 13. 9, O Israel thou hast destroyed thyself, but in me is thy help. We could destroy and ruin ourselves, but we cannot recover and save ourselves. The shiftless Infant can defile himself, but 'tis the Nurse must cleanse it, and we ourselves can fall from God, but to recover us to God, that's the Shepherds Care.

4. It shows our readiness to follow evil Example, A Sheep is animal sequax a Creature that runs after the Drove, they run out of the Gap one after another, and one Stragler draws away the whole Flock. When the Apostle speaks of the sinful state of Man-kind, Eph. 2. 2, 3. He reckons up Example as one, walking according to the Course of this World, according to the Prince of the Power of the Air, the spirit that now worketh in the Children of Disobedience. In that place there's the Devil, the World, and the Flesh. There's the Prince of the Power of the Air, and there's the Course of this World, (that I quote it for now) there's Satan, Corrupt Example, and Evil Inclination; all which are Depravers of Man-kind, and all concur to our ruin and destruction; we easily swim with the Stream, and the Torrent of Common Example, do as others do, and so mutually propagate and receive taint from one another. Imitation is not the Whole Cause of Sin, but Propagation and Inclination of Nature, yet Imitation and Example doth much to the perverting of the World and increasing Wickedness, and Fleshly Mindedness makes us addicted to Worldly Vanities, and so we run with the Fowl into the Snare, walking according to the Course of this World. Eph. 2. 2. Isa. 6. 6. I am a man of Polluted Lips, and I dwell among a People of Polluted Lips. We have Sin within, but it is mightily increased by Example without; by dwelling among those that are Polluted, we are more defiled, we catch sickness one of another, we do not get Health one from another. As in the Law, by touching an unclean thing, a Man was made unclean; but not on the contrary, we being Polluted ourselves, are more defiled by others, by conversing with them. We live among them that are Neglectfull of God, and unmindful of Heavenly Things, and we come also to grow more so ourselves.

5. To Represent the Danger of straying; Sheep when they are out of the Pasture, are in harms-way, exposed to a Thousand Dangers. Ier. 50. 7. All that find them, have devoured them. So are we in danger to become a Prey to the roaring Lyon, who goes about seeking whom he may devour, and to the Dogs and Wolves that are abroad. In his sinful State man is a Sheep, whom no man taketh up, out of God's Protection, and a ready Prey for Satan, taken Captive by him at his Pleasure, 2 Tim. 2. 26. Till the Lord recover him by Repentance. Thus God forms, represents, and points out our Condition before Conversion; certainly before we were converted to God, we were as Sheep wandering in our Ignorance, and sinful ways to our own Destruction, and in hazard to be prey'd upon continually by the roaring Lyon.

Secondly, See if it be better with us after Conversion? For here's a Man of God, he saith I have gone astray like a lost Sheep. Now after Grace received, though our Heart was set to walk with God for the main, yet we often swerve from our Rule through Ignorance, or through inadvertency, and sometimes are blinded by Worldly Desires and Fleshly Lusts, and so transgress our Bounds, and neglect our Duty. Psal. 19. 12. Who can understand his Errors? Our Errors are so many, who can bear them all in mind? who can know and remember them all? I say even the best who are tender of displeasing and dishonoring God by Sin, they have their Errors, yea and sometimes too their foul Faults.

Let me a little show this.

1. There are some unavoidable infirmities, and frailties which we cannot get rid of though we fainwould; as Rom. 7. 15. What I hate that do I, and verse 19. The good that I would that I do not, and the evil that I would not that do I. And Gal. 5. 17. The Flesh lusteth against the Spirit, and the spirit against the flesh, so that ye cannot do the things that ye would. A true Christian would love God more perfectly, delight in him more abundantly, and bring every thought into Subjection to his will. He would get rid of the Fountain of Sin of Natural Concupiscence, and all the stirrings of Envy, Lust, Pride, Anger, but alas the Spirit that worketh in us, Lusteth to envy, and bewrayeth itself in these Carnal Affections; these are aberrations from the strict Law, which God hath given to us, but such as men are subject unto in this state of Frailty. Though they be hated, resisted, though they be restrained in a great measure, that they do not break out into gross act, yet a Child of God cannot get rid of them; though this Fire is not blown up but smothered, yet in some degree it burns in our Bosoms; there is Life in it still.

2. There are other things which they might get rid of if they would, and yet they are not always so happy as to withstand it; certain sins that are avoidable by the ordinary assistances of Grace which God vouchsafes to his People, yet a Believer may relapse into them many times. Men are not always so watchful, nor is the bent of their Hearts so strongly fixed in them, and there is very much security in the Saints, and they run into the Snare till they be awakened either by some powerful Convictions, or some smart affliction, as David saith; Psal. 119. 67. Before I was afflicted, I went astray. The best of God's Children many times in their peace and prosperity they fall asleep, and forget themselves, and so let some Infirmity still be upon them, before God doth awaken them, and bring them to themselves again. Hezekiah was no sooner settled in a peaceful Estate, but presently he forgets himself, and suffers Pride to steal upon his Heart, till the Lord humbled him for the Pride of his Heart. 2 Chron. 32. 25, 26. When all things went happily with him, he was recovered out of his sickness, and had congratulatory Messages from the Princes of the Nations round about him, and lived in great Prosperity; then his Heart was lifted up. Some Carnal Distemper may grow upon us, or evil practice we may fall into. David when he had gotten a carnal Pillow under his Head he lay down and slept, and dreamt of nothing but Prosperity, a perpetual uninterrupted temporal happiness. Psal. 30. 6. He was full of carnal complacency, until God made him look about him. Thus by our carelessness do we often provoke God to use sharp Remedies. There are some are not avoidable, but left for Humiliation, but those that are avoidable by such ordinary assistances of God's Grace to his People, yet many times through our folly and inadvertency, and sleepiness of Conscience, we run into them.

Having shown the kinds of these Sins, let me now show the Causes, why many times those whose hearts are right with God, that do not forget his Precepts, yet they go astray like lost Sheep. The

1. Cause is their present imperfection. Though Grace doth heal all the faculties, yet it doth not totally heal them, or wholly overcome the weakness which is in them. God promiseth to put his Law into their hearts and minds, yet both the understanding and will, and all the inferior faculties, they are but in part sanctified. You know our Soul is divided into two parts, into the 〈 in non-Latin alphabet 〉 , and the faculties which should command and direct, and into the faculties which should be commanded and directed. The commanding faculties are called Spirit, and the faculties which should be commanded are called Soul. The reason, or the incitation, the affections, the dispositions, which inclines us to things good for us; there is a weakness in all these. Whence comes all the Weaknesses and Errors of the Saints? There's a defect in the leading or commanding part of the Soul, which is the Understanding and the Will, in the Understanding is the Directive Counsel, and in the Will is the Imperial Power. Now the Understanding which should direct and guide us is blind and Sleepy, and not so Vigilant and Watchful as it should be, and so in many cases it proves but a dark and imperfect Guide and Director to us, and so we err like lost Sheep. We have not always so clear, and so deep a sense of our duty as we ought, and find not such lively Powerful and Effectual thoughts of God, and Heavenly things, and so clear a sense, so that the directive part fails us. Then for our Wills which should command us where the Imperial Power resides, they are imperfect. There is I confess in the Regenerate a sincere Will to please God in all things, but it is not a perfect Will, so that our Willing and Nilling, our Consent and Dissent is not so powerful as it ought to be, but the Will being tainted by the Neighbor-hood of a distempered sense, it yields a little, and bends to the Flesh, and gives way to Evil, and many times it opposeth that which is good, at least we are often overtaken in a Fault, being inconsiderately, and suddenly surprised, as the Apostle useth that expression, Gal. 6. 1. If a man be overtaken in a fault. Though a Regenerate man hath a new Light put into his mind, he is renewed in the Spirit of his mind, though he hath a new bent and bias put upon his heart, yet the Imperial and Directive Power have Flesh in them still, and the Wisdom of the Flesh is so ingrain'd, and kneaded into our Natures, that it cannot be totally dispossessed, no more then we can sever the Leven and the Dough, when once they are mingled together. If there be a defect in the Governing and Leading part of the Soul, there will be disorders in the Life and Conversation.

Come we now from the 〈 in non-Latin alphabet 〉 the leading faculties, to the faculties which should be commanded and directed. Alas they are by sin grown Obstinate and Masterly, and are so eagerly set upon their objects (carnal vanities) that they will not be reclaimed, but rebel against the Direction of Conscience, and inclinations of the renewed Will: The Apostle speaks of a Law of his Members warring against the Law of his Mind, Rom. 7. 23. In the lower, in the more sensitive faculties, there is much head-strong opposition against the directions of the Will. We have but a slender feeble Guide. The leading part of the Will is defective, and there is much of the Wisdom of the Flesh there; 'It is a trouble to the Flesh to be restrained from what it desires, and inclines us to, as a head-strong Horse is loath to be governed, therefore we yield and suffer ourselves to be transported, and led away by our passions and carnal affections; Now though the rebellious and disobedient disposition of the Appetite and Senses is in a great measure broken, and subdued in us by the Power of Grace, yet the best have somewhat of inordinate sensuality and weakness, and being imperfect, are tempted by the World, and Sense as well as others. Well then, ever weigh in your mind for your direction, these two grand Reasons of all the weakness that is in the Saints, there is the debility and the weakness of the Leading, and Commanding part, and the rebelling of the inferior faculties, which should be Ruled and Commanded. 1. The Debility and Weakness of the Leading and Commanding part of the Soul; And thence is it that we are so inconsiderate, so dull of apprehension, have such dark and ineffectual thoughts of God and Heavenly things; and thence is it that the Will doth not so potently and rulingly Command the directive faculties, but is apt to yield to, that it doth not stand upon its Authority as it was wont to do. 2. The other part is the Rebellion of the Inferious faculties, and stubbornness of our sensual and carnal inclinations. Look as in a Kingdom and Common Wealth, where are Rebellious Subjects, and a Feeble Empire, things must needs run into disorder, so here the Reyns are managed very weak, there's a Feeble Empire in the Soul, and here are strong Rebellio •… s desires not easily control'd, and so draw the Soul away. To make this more evident a little, I shall show the order of all Human Operations, if rightly constituted. Their actions are Governed in this manner. The Understanding and the Conscience, they are to guide and direct the Will; the Will according to right Reason and Conscience moves the Affections; the Affections according to the Council and Command of the Understanding and Will, move the Bodily spirits; the Bodily spirits, they move the Senses and Members of the Body; but now by Corruption, there is a manifest Inversion and Change, for Bodily pleasure doth affect the Senses, the Senses corrupt the Phantasy, the Phantasy moves the Bodily spirits, and by them the lighter part of the Affections; the affections by their violence and inclination Captivate the Will, and Blind the Mind, and so the Man is carried head-long to his own destruction. Now though this servitude be in a great measure broken in them that are called into the Liberty of God's Children; they are not Slaves to their Lusts, and the vain pleasures of this Life: Yet, too too often the Senses are too Masterly, and too too often transmit Objects into the soul in a Rebellious way, against the command of Sanctified Reason and Conscience. Affections are stirred by Thoughts, and Thoughts by Objects thus represented. I am the larger in this, that you may more perfectly understand the Reason of the Weakness of the Saints.

2. The violence of Temptations. As Sheep may be driven out of the Pasture by the Wolf, so is a poor Soul hurried into Evil to commit known Sin, or omit known Duty, by the incursion and shock of Temptations; though for the main he doth adhere to Christ by Faith, Love, and New Obedience. Thus Peter was drawn to deny Christ, and many are drawn in the violence of a passion, to do things which their Hearts do utterly condemn and disallow. In a storm it is hard for a skillful Pilot to steer aright, and though it be dangerous to dash against the Rocks, yet Christians come off without a total Shipwrack, though they may be sore bruised and battered. In such hurries God's Children may go astray, but God will not suffer them to be totally lost. David wandered far as well as Saul, but God sought David again, he would not lose him so. A strong Temptation may drive us out of the way, as sheep when Thieves come, are driven out of the Fold, whither else they would not have gone.

3. The Lord may withdraw himself for just and wise Reasons, and then when the Shepherd is gone aside, we have neither Wisdom to direct ourselves, nor Strength to defend ourselves: As when Moses went away for a while, how soon did Israel corrupt their way? So if God be gone, we see how little we can keep ourselves. God left Hezekiah to try him, 2 Chron. 32. 31. God will show us what is in our hearts, and that our standing is not of ourselves. We represent ourselves to ourselves in a feigned likeness, and therefore God will truly show ourselves to ourselves; we do not know what pride and passion, and carnality lies hid in our hearts, when he is present, warming, comforting, quickening, guiding, directing the Soul in the way to Life. Now God by withdrawing, will show us the folly of our Wisdom, and the weakness of our Strength, and the Pride of our Humility, and the passionateness of our meekness. Divines distinguish of dissertion, they say that there is disertio correctiva, & disertio erudativa, a dissertion by way of correction, and a dissertion by way of Instruction. Sometimes by way of Correction, because of former sins, or some unkindness, or ungracious dealing with God, God withdraws; and there's a dissertion by way of Instruction, to teach us to know the Sovereignty of Grace, and to know our own Weakness, usually both go together in the same dispensation; It's very hard almost to imagine that the same dispensation should not be both Instructive and Corrective, but the Reason why they distinguish thus is this, because some dispensations are more clearly for correction, and others more clearly for instruction, but usually they go together. We provoke the Lord by some slight or unworthy dealing with him, and then the Lord corrects us, and corrects us that he may instruct us, to see our all depends upon him, and how he should be prized in these things.

4. Reason is some special Disease it may be not yet cured, in our going astray like a lost Sheep, even though our Hearts be right in the main with God. It may be some Corruption too that they cherished, some carnal interest which is too near and dear to us, either Worldly, ambitious, or sensual Lusts. Though these Reign in the unconverted, yet they dwell too much in a Heart that is Gracious, and so may prevail sometimes to turn us away from God; something there is which we may call our Iniquity, Ps. 18. 23. Though in the General we keep ourselves from it, as an upright Heart will, yet it may sometimes foil us.

Use. 1. Let us stand upon our Guard, O let us not leave the Boat to the stream, for there is an erring straying disposition in a great measure left in the People of God. Consider, Satan is subtle and assiduous in tempting, 1 Pet. 5. 8. He goes about like a roaring Lion, he is searching up and down after the Prey, and an unwary and unmortified Soul soon falls into his snare. The Flesh is ready to close with the Temptation, as soon as it is presented, and therefore the best of God's Children had need be circumspect, and diligent, Watch and Pray that you enter not into Temptation, Mat. 26. 41. lest you be surprised unawares by some sin or other. There is enough Corruption in everyone of you to betray you to it, if you be not aware; and your resisting Graces are very weak, and imperfect in degree, and (which is one consideration more) the danger of a fall is very great, for thereby God is dishonored, 2 Sam. 12. 14. and your own peace is mightily riffled, Psal. 32. 3, 4. My moisture was turned into the drought of Summer, and I was filled with roaring all the day long; Yea and a stumbling block is laid before others, and you may destroy those for whom Christ died, and woe be to men by whom offenses come, Math. 18. 7. Under the Law, the Lord ordered that if two men strove and hurt a Woman with Child, that her fruit departed from her, he should surely be punished. To hinder Birth was counted Murder, so to hinder those that are coming on by any sins of yours in a way to Life. If the offense be foul, you may feel it long afterward, as an old bruise is felt upon every change of Weather, and this sin may cost you dear, though your Salvation be secured. This should make us stand upon our Guard, it shows that a Christian should live in constant Vigilancy, and daily conflict with sin, and deny the desires of the Flesh, that he may love God, and live to him.

Use. 2. It shows us the need of the New Covenant, wherein the pardon of sins is Established. All the Saints that ever lived have had their failings, and what would become of them, even of God's own Children, if there were not a forgiving God, and a gracious Covenant, a way found out to remit their offenses, Ps. 130. 3. If the righteous God should call us to a strict account, how could the best of his Children stand before him, so Ps. 143. 2. It would go ill with all the world, if strict Justice of Law were still in force. All are Guilty, and all must Perish, the Holy, Humblest Soul cannot abide the Trial of that Court; not only God's Enemies, but his Servants cannot; the good they do, it cannot be laid in balance against the Evil, it would yield no relief as to remission and pardon; plainly, if the Guilt of sins remain upon us, our Duties will not compensate with our sins. But such was the Lord's Mercy, that when we all like Sheep had gone astray, the Lord found a Ransom for us, and laid upon Christ the Iniquity of us all, Isa. 53. 6. that there might be pardon for poor Creatures.

3. It teacheth us again the necessity of dependence upon God's Care and Power for our spiritual preservation. Of all Creatures sheep need a shepherd, so do we a spiritual shepherd to keep us from straying, to reduce us from our wanderings, to weaken our Distemper, to drive away the Wolf. In short, these two considerations will enforce the necessity of dependence, the indefatigable malice of Satan, and the unknown weakness, and imperfection of the Saints.

[1.] The indefatigable malice of Satan, and his unwearied diligence in tempting us to sin, his hatred and envy against God and Mankind is such, that he leaves no man untempted, he would not leave the Lord Christ untempted. Especially in some regards above others, he labors to draw the Children of God into sin, because he knows their sins by reason of their Profession will give great occasion of scandal to the weak, and blasphemy to the profane and wicked. Now as his power is very great, so is his subtlety and diligence. That which Hannibal said of Marcellus perfectly agrees with him, whether he gives or takes the foil, he ever renews and reinforceth the fight. When Job had carried it very innocently in his prosperity in a dangerous time; yet try him in adversity, Job 1. 12. nay when he had carried it off in a very grievous Trial, as the loss of his Goods and Children, Job 2. &c.

[2.] The weakness and imperfection of the Saints; how easily, if we take not more diligent heed and care, may we fall into Sins, both with respect to the weakness of our understandings, and perverseness of our affections.

(1.) Our Understanding is so weak that we are ignorant of many things necessary to be known; for we know but in part, 1 Cor. 13. 12. And if we know something in general, we do not know it as we ought to know it. 1 Cor. 8. 2. How is that? Either we we fail in particular application, as the Heathens that knew there was a Divine, an Eternal, and Almighty Power in general, yet were vain in their imaginations, in their discourses, and practical inferences. Or if we should know how to use th •… se Truths, if we know them habitually, yet we do not actually consider, here's a great part of man's misery, being hurried by a multitude of business, or violence of Temptation, that being laid asleep by the pleasures of the Flesh many times fall off. Though men have a perfect knowledge of their Duty, and how to apply it habitually, yet actually do not consider, their sin carries them away, they consider not that they do evil, Eccl. 5. 1. Thus for the understanding.

(2.) Our Affections they are so apt to be led by Sense, and not by right Reason, that there's many times great danger, that in seeing we should not see, lest seeing, knowing and approving that which is better, we should embrace and follow that which is worse, act contrary to our Knowledge and Conscience. Rom. 2. 18. Thou approvest the things that differ, yet doest thus and thus. Many have an approbation, yet cannot bring forth Grace to victory, cannot govern their hearts according to their speculative approbation: Now if a man be such a blind indigent Creature, it is his Wisdom still to look out of himself, to lift up his Eyes to God, that is the God of our salvation, and our guide, and defense, all our Confidence must be in him.

IV. We learn hence the encouragement which one hath, who is right for the main, but hath run into some Errors of Life, to apply himself to God to remedy that evil, as the good shepherd who must seek the lost sheep, and reduce him into the right way.

Here let me show two things,

First, Who are those that are right for the main, and may look upon their sins as particular errors and frailties.

Secondly, What encouragement they have to apply themselves unto the Lord.

First, Who are those that are right for the main, and whose sins are infirmities, such as David's are represented to be here in this Text. (for I will go no farther then the Text.) To represent that in five things.

1. Such as have a Conscience, an awful sense of their Duty, [I do not forget thy precepts.] He had transgressed some of God's Commandments, but still he had a sense of his Duty, that was kept alive in his heart, that awakened him to return again to the Lord.

2. Such as have an habitual will to keep the Commandment of God, though there be failings, as David when he asks for his Servant, [seek thy Servant] he acknowledged his Duty still, God's Children may sometimes go astray, but not totally and finally: They never fall so, but there remains something that maintains God's interest in the Soul. 1 John 3. 9. He that is born of God doth not commit sin, he cannot sin, &c. he doth not sin so, as to lie in sin, the seed of God still remains, and so is more easily reclaimed then others. Look as in Nebuchadnezzar's Vision there was represented a Tree that was to be cut down by the Watchman, but yet the stump of the roots remained in the Earth, Dan. 4. 23. that is in his melancholy, when he crept of all four, like Beasts, (I suppose there was not a transformation into a Beast) he did lodge in the Forest among Beasts, and eat their kind of Food; yet there was a stump of this great Tree, that should bud and scent again; there was a stock of human nature, that should recover and show itself again. So here, though a Child of God behave himself like a brute Beast, and be mastered by his sense, yet the root of the matter is still in him, there is something that will put forth itself again. Or as a spinster leaves a Lock of Wool to draw on the next thread, so there is something left, they do not wholly cast off the fear of God, nor the Yoke. No, their souls are habitually bent to please God more then they are to sin. (I am thy servant.)

3. As here's a Conscience of his Duty, and an habitual will to serve God, so here's a broken hearted confession of his Error. [I have gone astray like a lost sheep,] and so a repentance of the sin committed. It is grievous to a Child of God in the remembrance of it, the sin is thereby more mortified and subdued.

4. Here's an unfeigned desire to return to his Duty, and Grace humbly sought that he may be set in joint again; [Lord seek thy servant.] He would not remain in this condition still, his desire was to do the Will of God, and to live in no neglect, and therefore he complains of his straying Disposition, and would fain have it cured, Lord seek thy servant.

5. The Conscience of his sincerity was not wholly lost. Mark, not only the Conscience of his Duty, but of his sincerity, for he prays still to be sought as a sheep belonging to the Fold. I am thine, though I am gone astray; John. 10. 3. The sheep hear his voice. Now this Evidence was yet left, I am Lord thy servant, and I do not forget thy Precepts. He was willing to hear the Voice of God. In grievous falls •… is otherwise. If a man fall grievously (this doth not relate to any grievous fall) then all were to begin anew, that robs all our peace; as David, Lord create in me a clean heart, Psal 51. 10. After his grievous fall he speaks as if all was lost. David here professeth still his devotedness to God as his servant, his love and respect to his Law as his Rule, he could own such a thing in it, it was an Evil that annoyed him, but it had not rifled his Peace.

Secondly, To speak of the Encouragement that we have to go to God if this be our Case, as the Man of God here desires the Lord to seek him out, and to bring him again into the right way. Those that have gone astray, yet should not keep off, but run to their shepherd; Seek thy Servant: Why?

1. We have a shepherd that loves us, whereof he hath given full proof and demonstration in that he died for us. John. 10. 11. I am the good shepherd that laid down my life for the sheep. He is not only the Great shepherd (as called sometimes) but the Good shepherd gave his Life in a way of Ransom to expiate our sins. When he came to seek and save that which was lost, his first work was to redeem them by his blood. If he could find in his heart to redeem us by his blood, and expiate all our faults, he will recover us.

2. It is one great part of his Office to reduce his People from their straggling, Psal. 23. 1. The Lord is my shepherd, what then? ver. 3. He receiveth my soul: If the Lord be our shepherd, its a great part of his work to receive our souls. We fall into the disease of sin, sometimes wander out of the path, in which we should perish if God did not reclaim us from our wandering. Now it is his work to restore our souls, that is, to keep us from going on still in our By-paths, therefore we may come and press it; He is inclined to show favor to those who confess their Errors, and for the glory of his Grace, and constant Love, and sworn Covenant, he will not be unmindful of us.

3. He delights to guide us in our wanderings, Luk. 15. 4, 5. The good shepherd leaves the Ninety nine, and seeks out the stray'd sheep upon the Hills and Mountains, and brings it home upon his own shoulders rejoicing. It's a pleasing thing to Christ to be reducing strayed souls; Ezek. 34. 4. He was angry with the under-shepherds and rebukes them because they discharged not their Duty; the diseased have you not strengthened, &c. and he promiseth his own care, ver. 6. I will seek that which was lost.

4. He will bear with our infirmities, and if humbly sought to, will take care of us. We straggle sometimes out of weakness, and out of Vanity of spirit, and loose ourselves through our own folly; therefore Christ saith I will seek that which was lost. Sometimes we are driven away by Wolves, Christ will fetch us back again that we may not be meat for their mouth. If sin be as a breach upon Conscience, he will heal that wound, and bind up the broken. If we be weak, ready to straggle, he will confirm us, and strengthen us more and more. Having such a shepherd, this should encourage us more to go to him.

V. Here's Caution, take heed not to run into infirmities, as if it were matter of nothing, why? they must be Repented; and it is part of willfulness voluntarily, and allowedly to do that which he must undo again, and necessarily be repented of; as David confesseth his Error. Little sins allowed, and customarily committed, on the presumption of a Pardon; they are not infirmities, but are of a dangerous nature. If you indulge iniquity, you loose your Claim, as those that are devoted to God, you will hazard this if you indulge your straying humor; and consider, even infirmities may cost us dear, for though they do not make void the Eternal Reward, yet usually God reduceth us not by internal Grace, but by some smart Providence; as David, Psal. 119. 67. Before I was afflicted I went astray. God will teach you your Duty by Briars and Thorns, by sharp Affliction. And where the distemper is more rooted in us, if it be not an Act only, but a kind of rooted Distemper, then the dispensation of God's Providence may be very sharp. As Paul's Thorn in the Flesh, when he was apt to be lifted up in Pride, he prays thrice, the Lord was Terrible to him, possibly it was the Stone or Gout, some wracking Pain, 2 Cor. 12. Though he prays, God would not release him, but still keeps the pain and trouble upon him; so our strayings will cost us dear. To be sure they must cost us Repentance, but they may cost us a great deal of sorrow in the World. We should not incur the hazard of God's Temporal Displeasure. Again, you have no Assurance and Command of the Time and Measure of the Spirits Assistance, and therefore if you give way to little failings, they may become grievous Enormities in the end, and when you grieve the Spirit, you do what lies in you to drive him from you, and provoke him to suspend his Assistance the longer: And therefore grieve not the holy spirit of God whereby ye are sealed to the day of Redemption, Eph. 4. 30.