Sermons on Psalm 119

Doct. 1. That the worst sort of proud creatures are those that err from God's Commandments.

Here we must distinguish of Erring, then of Pride.

First, Of erring from God's Commandments. There is an erring out of frailty, and an erring out of obstinacy.

1. An erring out of frailty, and so David saith, Psal. 119. 176. I have gone astray like a lost sheep: and again Psal. 19. 12. Who can understand his errors? This is not meant here, of every failing and slip, every sin of ignorance and incogitancy; no, nor every act of rebellion and perverseness of affection which may be found in the children of God. Though there be a pride in all sins against knowledge and light; that kind of sinning is interpretatively a confronting of God, a despising of his commandments, as David is said to do, 2 Sam. 12. 9. pro hic & nunc, for the time, the will of the creature is set up against the Creator: Yet this is not the erring here spoken of.

2. There's an erring out of Obstinacy, impenitency, and habitual contempt of the Lawgiver. This is spoken of Psal. 95. 10. It is a people that do err in their hearts. To err in mind is bad, to err out of Ignorance; but it is a people that stubbornly refuse to walk in the ways God hath enjoined them. Some err out of simple nescience, ignorance, or mistake; or else through the cloud with which some present temptation overcasts the mind; these err in their minds: but others err in their hearts, that care not for, or do not desire to hear of their duty to God. A man that erreth out of ignorance, can say, Lord, I know not; but those that err in their heart, they say, We desire not the knowledge of thy ways, Job 22. 14. they do not only fall into sin, but love to continue in it. The Apostle speaks of ungodly deeds ungodlily committed, Jude 15. The matter of sin is not so much to be regarded as the manner, with what heart it is done, ungodlily committed with contempt of God. Now such contemners of God and his Law, are here described, as all obstinate and impenitent sinners are.

Secondly, We must distinguish of Pride, which is either Moral or Spiritual.

1. Moral pride is an over-high conceit of ourselves; or our own excellencies, discovered by our disdain and contempt of others. So it is said of Nebuchadnezzar, his heart was lifted up. This is that pride that is spoken of, 1 Pet. 5. 5. God resisteth the proud. There should be a mutual condescension between men; for God resisteth the proud, that is, those that are lifted up above others.

2. Spiritual pride, that's disobedience and impenitency, which is discovered by a neglect of God, and contempt of his Law; and that pride is often so taken, appeareth by these Scriptures, Mal. 4. 1. The day of the Lord shall burn as an oven, and all the proud, yea, and all that do wickedly, shall be stubble. Mark, they that do wickedly, and the proud, are made synonymous expressions. So Neh. 9. 16. But they and our fathers dealt proudly, and hardened their necks, and hearkened not to thy commandments. Their obstinacy in sin, or unsubjection to God, is made to be pride. So Jeremiah, when he gives the people good counsel to prevent ensuing judgments, Hear ye, give ear, be not proud, Jer. 13. 15. that is, do not obstinately refuse to comply with God's will. And afterward, v. 17. My soul shall weep sore for your pride. So that unhumbled sinners are guilty of this spiritual pride, of contempt of God himself.

Having opened these things, that by erring is meant not out of frailty, but by obstinacy: That by pride is not meant that moral pride by which we contemn others; but that spiritual pride, when our hearts are unhumbled, and unsubdued to God: My work is now to prove,

• 1. That Obstinacy and Impenitency is Pride.
• 2. That it is the worst sort of pride.

First, That there is pride in Impenitency and Obstinacy in a course of sin: why?

1. Because they neglect God. To slight a Superior, and not to give him due respect, hath ever been accounted pride. Surely then this is pride with a witness, to neglect God who is over all blessed forever. Psal. 10. 4. The wicked through the pride of his countenance will not seek after God. That is, of his heart, bewrayed by his countenance, he will not seek after God, and God is not in all his thoughts; that is, scarce troubled with such a thought of what will please or displease God, he doth not think it necessary or worth the time to look after.

2. They oppose God, and set themselves as parties against him, James 4. 6. God resisteth the proud, God standeth in a posture of war against the proud. The word implies, that every proud man is in battle-array, or posture of war against God: So every impenitent person sethimself against God. The quarrel between God and him is, who shall stoop, whose will shall stand, whether God shall serve or they, Isa. 43. 24. You have made me to serve with your sins, and wearied me with your iniquities. Indeed they do not only oppose him, but they would depose him, or put him out of the Throne, while they would subject God's will to their own. He that would be at his own dispose, and do what pleaseth him, is a God to himself.

3. In all this opposition they slight God, and despise (1.) His Authority in making he Law; (2.) His Power and Greatness in making good the sanction of the Law.

1. They despise the Authority of God in the Law itself. When men will set up their own will in a contradiction to God, it is a mighty dishonor to God, 2 Sam. 12. 9. Wherefore hast thou despised the commandment of the Lord? Every sin that is committed, slights the Law that forbids it, as if it were not to be stood upon, it is no matter what God saith to the contrary. There is fearing the commandment, and despising the commandment. Fearing the Commandment, that's the effect of a wise heart, Prov. 13. 13. He that feareth the commandment, shall be rewarded. If God interpose, it is more than if there were an Angel in the way with a flaming sword; there's a commandment in the way, he fears it, his way is hedged up, he dares not go on. But now impenitency that slights the commandment. A sinner dares do that which an Angel durst not do. It is said of Michael the Archangel, Jude 9. That he durst not bring a railing accusation, he had not the boldness. Thus they despise the Authority of God in the Law.

2. They despise the Power of God in the sanction of the Law, when they will run the hazard of those sad threatenings, as if they were a vain scare-crow, as if they could make good their cause against God, 1 Cor. 10. 22. Do we provoke the Lord to jealousy? are we stronger than he? Sinning is an entering the lists with God, as if they could carry their Cause against him; and therefore one great cure of hardness of heart and impenitency, is seriously to meditate upon God's power, Deut. 10. 16, 17. Circumcise therefore the foreskin of your heart, and be no more stiff-necked: why? For the Lord your God is a God of gods, and Lord of lords, a great God, a mighty and terrible. Do you know what God is, and will you contend with him? Certainly you will fail in the enterprise and undertaking.

Secondly, Let me prove, There are none so proud as they that can brave it thus with God. I will take the rise of my Argument thus:

• 1. Of all pride, that against Superiors is most heinous.
• 2. Of all Superiors God is the highest, and deserveth our chiefest respect.

1. Of all pride, that against Superiors is most heinous. Pride bewrayeth itself either by a disdain of Inferiors, neglect of Equals, or contempt of Superiors. Now of all the other, this is the most offensive, because there is more to check it; therefore it is threatened as a great disorder, Isa. 3. 4, 5. That the base should rise against the honorable, and the child should behave himself proudly against the ancient. When men carry themselves insolently to those that are far their betters, that's counted a great arrogancy in the world. To injure equals, or contemn inferiors, is not so much. There's the ground of the Argument.

2. Of all Superiors God is the highest, and deserveth our chiefest respect; therefore to deal proudly against him, is worst of all. Consider,

• 1. That God hath an absolute Jurisdiction.
• 2. His Supremacy is not precarious.
• 3. In the management of his Supremacy he useth much condescension: Now to stand out against him, O what egregious pride is this!

1. He hath an absolute Jurisdiction over us. Those that are our Betters, we are to honor and respect them, though they have not power over us; but God is not only honorable, but Chief and Supreme, and hath a full right in us. In the Civil Law they distinguish of a twofold Dominion, There's Dominium Iurisdictionis, & Dominium Proprietatis, The Dominion of Jurisdiction, and of Propriety. The Dominion of Jurisdiction is proper to reasonable creatures, who only are capable of Government: Propriety, that respects other things, as our goods and lands; and Propriety argues a greater right, and a greater dominion. A man may have a Jurisdiction over others, when he hath not an absolute dispose over them, as a Prince over his subjects. Nay, a man that hath a Jurisdiction and Propriety too, his Propriety is greater over his Lands and Estate, than over his Servants, though they be Slaves; yet because they partake of the. same nature with himself, he hath not such a power to dispose of them, as he hath to dispose of his Goods and Lands. Now God hath not only an absolute Jurisdiction over us (which were enough in the case) but he hath a propriety, a more absolute power over every man, than the greatest Monarch hath, what shall I say, over his subjects, over his slaves? nay, a greater propriety than he hath over his goods and lands: why? for he made us out of nothing; he is our Potter, we his clay; he hath such a power over us to dispose of us according to his will, as a Potter over his clay, to form what vessel he pleaseth. Now for a man to strive with his Maker, it is as if the clay should lift up itself against the Potter; so much the Prophet saith, Isa. 45. 9. Woe unto him that striveth with his Maker: what, shall the pot lift up itself against the Potter? that were monstrous, since it is his. Now the Potter did not make the matter, only bestows form and art upon it; but God gives us form, matter, and all, and shall we rise up against him, and contemn him?

2. Consider, that his Supremacy is not precarious, it doth not stand to the courtesy of man, that is, whether man will yield God to be Supreme, yea or no; but it is backed with a mighty power, 1 Pet. 5. 6. Humble yourselves under the mighty hand of God: God's hand is a mighty hand, and therefore we should humble ourselves. It is a madness to contend with the Lord of Hosts. What are we to the Lord, who can stop our breath in a moment? Job 4. 9. By the blast of God they perish; and by the breath of his nostrils they are consumed. With a breath God can destroy us all, and resolve us into nothing; therefore to rise up against God, this is the greater pride. Other Superiors cannot always maintain their right, they may be foiled in the contention; but surely God will have the best of it; it is madness to contest with him.

3. God hath not only Right, and that backed with an Almighty Power; but in the management of his Supremacy over men, he useth much Condescension: To instance that in two things:

1. In making motions of Peace to such proud and obstinate creatures as we are, that can be of no use nor profit to him; I, and though he be the wronged party. There is in us that which Austin calls infirmitas animositatis, the weakness of strength of stomach. We are striving who shall yield first; though it be for our interest and advantage to be reconciled, yet we are looking who shall submit first; but the Lord, though he can back his Sovereignty with Power, yet he comes down from the Throne of Sovereignty, and makes offers of grace, and prays you to be reconciled; when he might destroy, then he beseecheth, and speaketh supplications to the creature; he comes and entreats you with a great deal of affectionate earnestness. Oh! that God should stoop thus to a handful of unprofitable dust! creatures that can no way be of use and profit to him! What pride is this, to stand it out against such a God!

2. In seeking to reclaim us, and soften us by many mercies, and by his kind dealing with us. God would break the heart rather than the back of the sinner, and therefore he seeks to melt us with acts of kindness. Now for us to continue our pride and rebellion after all this, what a pride is this? of how horrible a nature? Rom. 2. 4. Despisest thou the riches of his goodness and forbearance, not considering that the goodness of God should lead us to repentance. God withholds his hand, and is loath to strike; nay, not only so, but doth follow us with acts of grace and kindness, and maintain us with his own expenses, and yet the proud heart of man will not relent. Mark that word, They despise his goodness; they do in effect say, God shall not have my heart for all this. O how great is this pride? These are considerations that may give us a little light to judge of that pride that is in obstinacy and impenitency in sin. If you consider God's absolute right, he hath not only a dominion of Jurisdiction over us, but a full propriety in us to use us at his pleasure; and this right of his is backed with Almighty Power, and doth not stand with the creatures courtesy; and though it be so, yet it is managed with a great deal of condescension and love, he beseecheth poor creatures, and tendereth offers of peace; and they are fed and maintained at his charge, and taste of his goodness and bounty.

USE 1. It informs us, how humble soever men appear otherwise, yet they are proud if they have never submitted to God with brokenness of heart, seeking his pardon and favor. There are many which are facile to men, and yet full of contumacy and stoutness of stomach against God. They can stoop to the poorest worm, and court their favor, but yet deal insolently with their Maker. But if men were persuaded of the truth of God's being, they would sooner be convinced of the naughtiness of their hearts, by comparing their carriage to God and men. Many there are that are tender of wounding the reputation of men, yet dishonor God, and are never troubled. Many that look upon it as an uncomely thing to despise their neighbor, to deal hotly with an Underling, and vaunt it; yet never made conscience of submitting themselves to God, who is their undoubted Superior. Men count it part of humility and good manners to yield to those that are over them, and to pay them all kind of respect and subjection; yet they never care to seek the favor of God, and humble themselves seriously for their offenses against him. You take it ill in the world when people of mean quality insult over you, when such times fall out as the base rise up against the honorable; what are you to God? Poor base worms! will you contend with your Maker? do you count it to be a heavy disorder, and a strange inversion of all states and conditions, that men of mean and low fortunes should brave it over you, and sway things in the world? and how ill may God take it that you stout it out against him? There's a greater distance between him and you, than between you and your fellow-creatures: therefore if it be grievous to you, what a heinous offense is it to stand out against God?

USE 1. It instructs us what is the way to reduce and bring home sinners to God, by breaking their pride, or as the expression is, Job 33. 17. by hiding pride from man; by which is meant taking away pride; for that which is taken away, is hidden, or cannot be seen. As the hiding of sin is the taking away sin; so the hiding of pride is the cure of it.

1. By humble and broken-hearted addresses to God for his pardon, and his grace. There is no way to cure the pride of unregeneracy, but by brokenness of heart. Come and put your mouths in the dust, and acknowledge that you have too long stood it out against God. As the Nobles of the King of Assyria came with Ropes about their necks, and submitted themselves: so Jer. 31. 9. They shall return with weeping, and with supplications. This is the way to come out of your sins, to go and bemoan the stubbornness and pride of your hearts; as Ephraim bemoaned himself, and smote upon his thigh, and complained of his obstinacy, Ier. 31. 18. Christians, first or last God will bring you to this; if you do not stoop voluntarily, you shall by force; if your hearts be not broken by the power of his grace, they shall be broken in pieces by the power of his Providence, Rom. 14. 11. As I live, saith the Lord, every knee shall bow to me: God hath sworn, As I live; now in every Oath there is an implicit imprecation, that is, if this be not done, then let this befall me. So there is an implicit imprecation in that Oath, Count me not a living God if I do not make the creature stoop. If you stand it out against the power of his word, can you stand it out against the power of Christ when he comes in glory? Ezek. 22. 14. Can thine heart endure, or can thine hands be strong in the days that I shall deal with thee? O! how will your faces gather blackness and darkness in that day?

2. Yield up yourselves to be governed by his will and pleasure. It is not enough to come weary and heavy laden; not only to be sensible of the burden of sin, and beg for pardon, but we must take Christ's yoke, Mat. 11. 29. Nature sticks at this: a proud heart is loath to come under the yoke. We would taste of the sweetness of mercy, but cannot endure the bonds and restraints of duty; as Ephraim would tread out the Corn, but was loath to break the clods, Hos. 10. 11. the prophet alludes to the manner among the Jews, their fashion was to tread out or thresh out their Corn by the feet of beasts, and the Ox his mouth was not to be muzzled; it was easy work, and afforded abundance of food, Deut. 25. 4. We would have Comfort, but not Duty.

3. We must constantly cherish an humble frame of spirit, if we would maintain communion with God, Mic. 6. 8. not only walk with God, but humble thyself to walk with God; why? he is a great Sovereign, and he will be exactly observed, and constantly depended upon; and if you slip, you must bewail your failings, and from first to last all must be ascribed to grace.

Doct. 2. These proud are cursed. Or, Those that obstinately and impenitently continue in their sins, they are under a curse.

• 1. I shall open the nature of this Curse.
• 2. Shew how impenitent sinners come under this Curse.

First, The nature and quality of this Curse; or what is that Curse which lies upon all wicked men? That will best be understood by considering that Scripture wherein the tenor of the Law is described, Deut. 27. 26. Cursed be he that confirmeth not all the words of this law to do them. And Gal. 3. 10. Cursed is everyone which continueth not in all things which are written in the book of the law, to do them. Where there is considerable, the duty which the Law exacteth, and then the penalty which the Law inflicteth.

1. The duty which the Law exacteth, Everyone must continue in the words of this law to do it. An innocent holy nature, that's presupposed, for it is said the person must continue. It doth not consider man as lapsed, or fallen, or as having already broken with God. And then he must continue in all things; there's an universal, a perfect obedience, that is indispensibly required, while we are in our natural condition. And then the perpetuity, he must hold out to the last, if he fail in one point he is gone. All this is indispensibly exacted of all them that live under the tenor of this Covenant, he that doth them shall live in them; and the soul that sinneth shall die. There is required perpetual, perfect, personal obedience. What will you do if this Covenant lie upon you, as it doth upon all men in their natural condition? If God call you to a punctual account of the most inoffensive day that ever you past over, what will become of you? If thou, O Lord, shalt mark iniquity, O Lord who shall stand? Psal. 130. 3. better never have been born, than be liable to that judgment. O therefore when the Law shall take a sinner by the throat, and say, Pay me that which thou owest, what shall a poor sinner do? This is the duty exacted.

2. The penalty that shall be inflicted, Cursed is everyone that continueth not in the words of this law, to do it. The Law hath a mouth that speaketh terrible things. Cursed, it is but one word, but it may be spread abroad into very large considerations. In one place it is said, The Lord will not spare him. All the curses that are written in this book of this law, shall light upon him, Deut. 29. 20. The book of the Law is full of curses, and all together they show you what is the portion of an impenitent sinner. In another place it is said, Every curse and every plague which is not written in the book of this law, will the Lord bring upon thee, Deut. 28. 61. Mark, though it be not specified in the Law. God hath threatened sundty sorts of punishments, yet he hath many plagues in store which are not committed to record or writing; therefore whatever is written or unwritten, revealed in the word, or dispensed in Providence by way of plague and misery, it is but the interpretation of this one word, Cursed is he that continueth not, &c. However, because particulars are most affective, I will name some parts of the Curse.

1. This is one part of the cursed condition of a sinner that is under the Law, that the knowledge of his duty doth but the more irritate corruption, Rom. 7. 9. The commandment came, and sin revived. The more we understand of the necessity of our subjection to God, the more is the soul opposite to God. Sin takes occasion by the Commandment, as oppositions do more exasperate and enrage a waspish spirit.

2. This exaction of duty doth either terrify or stupefy the conscience; he that escapeth the one, suffereth the other. Either men are terrified; indeed all sinners are liable to it; the conscience of a sinner is a sore place, and the Apostle saith they are liable to bondage all their days, Heb. 2. 14. as Belshazzar trembled to see the hand-writing upon the wall; and Felix trembled to hear of Judgment to come; so a carnal man is afraid to think of his condition, and some are actually under horror, and wherever they go (as the Devils do) they carry their own hell about them. Or if conscience be not terrified, then it is stupefied, they grow senseless of their misery, and are past feeling, Eph. 4. 19. and that's a very sad estate, and dangerous temper of soul, when men have outgrown all feelings of conscience, and worn out the prints of conviction. These are the two extremes that all Christless persons are incident unto.

3. There's a curse upon all that a man hath, as long as he continues in his rebellion and obstinacy against God; He is cursed in his basket and store, in his going out, and coming in, &c. Deut. 28. 15, 16, 17. A man is cursed in his Table, that becomes a snare; his afflictions are but beginnings of sorrows. It is a miserable thing to lie in such an estate. If the curse do not break out so visibly, sensibly, it is because now it is the day of God's patience, and he waits for our return. But mark, God's spiritual providence is the more dreadful: when God rains snares upon men, all the seeming-comforts which they have, do but harden them in an evil course, and hold them the faster in the bonds of iniquity.

4. There's a curse upon all he doth; his duties are lost, his prayers are turned into sin, his hearing is the savor of daath unto death, whilst he remaineth in his impenitency. It is said Prov. 21. 27. The sacrifice of the wicked is abomination; how much more when he bringeth it with a wicked mind? Though he should come in the best manner he can with his flocks and herds, yet all will be to no purpose, it is an abomination to God.

5. Impenitency binds over a man body and soul to everlasting torment, in time it will come to that, Go ye cursed, &c. Mat. 25. 41. They are only continued until they have filled up their measure, and are ripened for hell, and then they lie eternally under the wrath of God. Look as it is sweet to hear, Come ye blessed, &c. so dreadful in that day to hear, Go ye cursed, &c. Thus are the proud cursed, (that is, obstinate, impenitent sinners) while they stand off from God.

Secondly, Let me examine upon what score they are cursed.

1. Every man by Nature is under the Curse; for until they are in Christ, they are under Adams Covenant, and Adams Covenant will yield no blessing to the fallen creature, Gal. 3. 10. As many as are under the works of the Law, are under the curse, &c. Mark, every man that remains under the Law, that hath not gotten an interest in Christ, the curse of the first Covenant remains upon him; and accordingly at the last day he shall have judgment without mercy; he shall be judged according to the terms of that Covenant: for there are but two states, under the Law, or under Grace; therefore while they are in a state of Nature, they must needs be under wrath. So John 3. 18. He that believeth not, is condemned already; that is, in the sentence of the Law; there is a curse gone out against him; the man is gone, lost, condemned already.

2. This curse abideth upon us until we believe in Christ. The Sentence of the Law is not repealed, John 3. 36. He that believeth not, the wrath of God abideth on him. Gal. 3. 13. Christ hath redeemed us from the curse of the Law, being made a curse for us, &c.

3. When Christ is tendered, and finally refused, then the sentence of the Law is ratified in the Gospel, or the Court of mercy. A Court of Chancery God hath set up in the Gospel for penitent sinners; but then it follows, This is the condemnation, that light is come into the world, and men choose darkness, &c. When God shall tender men better conditions by Christ, and they turn their backs upon it, then is this curse confirmed.

USE 1. Consider how matters stand between God and us; examine how it is with you. Here let me lay down these propositions by way of trial.

1. Every man by nature is in a cursed condition, Eph. 2. 3. every man is liable to Adam 's forfeiture and breach; the elect children of God, as well as others, are liable to the curse.

2. There is no way to escape this curse, but by flying to Christ for refuge, Heb. 6. 18. As a man would fly from the Avenger of blood, so should we fly from the curse of the Law that is at our heels. Wrath is abroad seeking out sinners; now, saith the Apostle, O that I might be found in him.

3. A sense of this benefit we have by Christ, will necessarily beget an unfeigned love to him; else we can have no evidence, but the curse doth still remain; and therefore it is said, 1 Cor. 16. 22. If any man love not the Lord Jesus Christ, let him be anathema maranatha, accursed till the Lord come, that is forever and ever. How can a man think he shall be the better for Christ, that doth not love Christ, nor delight in him, and have no value for him? and therefore if you have not this love to Christ, it's a sign you have no benefit by him, you have not that faith that will give you a title.

4. This love must be expressed by a sincere obedience; for this is love to keep his Commandments, 1 Joh. 5. 3. and Gal. 5. 24. They that are Christ's have crucified the flesh with the lusts thereof. They are not Christ's, are not to be reckoned to him merely that make a profession of his name, and with whom his memory seems to be precious; but they are Christ's that testify love to Christ. Do you perform duties for Christ's sake?

USE 2. To press you to come out of the curse which cleaves to all impenitent sinners. O what a dreadful condition are they in! and how soon God may take advantage of this curse, and cut us off from a possibility of grace, we cannot tell; and at the last day this curse will be ratified. Therefore be sensible of the burden, come out of it; this is God's end in shutting up a sinner under such a fatal necessity. Either you must perish forever, or run to Christ. This should quicken us the more to fly to his mercy.

Thirdly, They are not only cursed, but rebuked: Thou hast rebuked the proud, &c. Observe:

Doct. 3. The rebukes of God's Providence upon impenitent sinners, they are of great use to the Saints.

1. They are arguments of his displeasure against the proud, and against the impenitent. God that is so merciful to the humble and broken-hearted, that looketh to him that is poor and contrite, and trembles at the word, Isa. 66. 2. he can be severe and just against those that deal proudly, that lift up the heel against him. Psal. 68. 21. it is twice repeated, Our God is a God of salvation; but he will wound the head of his enemies, &c. Mark, though mercy be God's delight, verily he is a God of salvation; yet we must not imagine a God all of honey, and all sweetness. If men be proud, obstinate, and impenitent, they shall be cursed; and not only cursed, but they shall be rebuked.

2. It is a proof and document given to the world, how tender God is of his word, how willing to satisfy the world. This is the rule we must stand by, Thou hast rebuked them (why?) because they erred from thy commandment. God hath authorized and ratified the Law by the rebukes of his Providence, and makes it authentic and valid in the hearts and consciences of men, Rom. 1. 18. The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, &c. Mark, it is revealed from heaven: the events which fall out in the world, we should not look upon them as casual strokes, or a chance that happened to us in the way, but as discoveries from heaven; the word is the rule of life (mark, against all ungodliness) this is the breach of the first Table; and against all unrighteousness, which is the breach of the second Table. God hath owned both Tables, Heb. 2. 2. The word spoken by Angels was steadfast, and every transgression and disobedience received a just recompense of reward. He means the Law, which was delivered by the Ministry of Angels: now every transgression, by that he means sins of Commission; and every disobedience, by that he means sins of Omission; and God hath met with every breach and every violation of the Law, how punctually God hath exemplified every commandment in his judgment. And if we would make collections of Providence, we might easily find this, how God hath rebuked pride, and that because they err from his Commandment.

Again, It may be improved as a check against envy at the prosperity of the wicked. Do not call the proud happy, they are cursed already, and in time shall be punished. Mark the end of the wicked, Psal. 37. 17. First or last God will manifest from Heaven his displeasure against their impenitency. By daily experience we may see that they thrive ill that set themselves against God.

And then it serves to confirm the truth of the threatening. O! when God inflicteth judgments, remember the curse of the Law is not in vain; after the thundering of the threatening, there will break out the bolt of confusion and destruction upon the wicked, so that you must either do or die for it.

USE. Let this persuade men to break off their sins by repentance, that you may be sensible of the wretchedness of your condition. God's words are deeds. Men may curse, and yet God may bless for all that; but God's curse is sure to take place. Let us make that use which David doth of it, to excite our affections to the word of God, by the vengeance which God taketh of the pride and scorn of others. The examples of others shipwracking themselves by their rebellion against God, are sanctified when they make us more careful and watchful that we err not from God's commandments.

Doct. That reproaches are an usual, but yet a great and grievous affliction to the children of God. I will show,

• 1. They are an usual affliction.
• 2. They are a grievous affliction.

First, They are an usual affliction. Reproaches are either such as light upon Religion itself, or upon our own persons.

1. Upon Religion itself: sometimes the truth is traduced, and the way of God is evil spoken of, disguised with the nick-names of Sedition, Heresy, Schism, Faction. Look as Astronomers miscall the glorious Stars by the name of the Dog-star, the Bear, the Dragons Tayl, and the like, they put upon them names of a horrid sound: so do carnal men miscall the glorious things of God, his holy ways, they put an ill name upon them, Acts 24. 14. After the way which they call heresy, so worship I the God of my fathers. The Jews called Christianity an Heresy, or an apostasy from the old Religion; and so do Papists call the Reformation. Luther when he was charged with apostasy from the Faith, answered thus: I confess I am an apostate, but from the Devils Cause; I have not kept touch with the Devil. Cant. 5. 7. we read that the Spouses Vail was taken from her by the Watchmen: so the comeliness of the Church is taken away by the imputations of evil men. Thus there may reproaches light upon Religion itself. Or,

2. On our persons; and so either for Religions sake, or upon a private and personal respect.

1. For Religions sake; and thus God's children have been often calumniated. It is foretold by Christ as the lot of his people; and therefore he provides against it, Matth. 5. 11. Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake. Those who have no strength and power to inflict other injuries, have these weapons of malice always in a readiness. When other kind of persecutions and violences are restrained, yet men take a liberty of censuring and speaking all manner of evil falsely of the Children of God; and ever this hath been verified in the experience of the Saints. Their Lives are a real reproach to the wicked, they do upbraid them; and therefore to be quits with them, the wicked reproach them by censures and calumniations. Shall I give some instances? Moses had his portion of reproaches, Heb. 11. 26. Esteeming the reproaches of Christ, better riches than the treasures of Egypt: Possibly the Holy Ghost means there, when he was scofft at for joining himself with so mean and afflicted a people: They thought Moses was mad to quit all his Honors. Christ himself was accused of the two highest crimes of either table (of Blasphemy and Sedition); of Blasphemy, which is the highest crime against the first table; and of Sedition, which is the highest crime against the second. And all that will be Christ's, they must expect to bear his reproach, Heb. 13. 13. Let us go forth therefore unto him, without the camp, bearing his reproach. The Apostle alludes to the sacrifice of Atonement, which was to be slain without the Camp: so Jesus Christ was cast out of the City; and we must be contented thus to be cast off by the World, to be cast forth from among men as vile and accursed, bearing Christ's reproach.

2. For Personal reproaches; this is very usual with God's Children also, reproaches upon private and personal occasions. God may let loose a railing Shimei against David. Many times he complains of his reproaches, often in this Psalm, more in other Psalms, Psal. 31. 13. For I have heard the slander of many, they took counsel together against me, they devised to take away my life. Sundry sorts of persons made him the Butt, upon which they let fly the arrows of censure and reproach, Psal. 35. 15. The abjects gathered themselves together against me; they did tear me, and ceased not; meaning his name was torn and rent in pieces, and that by the abjects: such bold and saucy dust will be flying in the faces of God's People. So I may speak of Jeremiah, and Joseph, and other Servants of God, yea our Lord himself endured the contradiction of sinners. Jesus Christ that was so just and innocent, which did so much good in every place, yet meets with odious aspersions: So Psal. 64, 3, 4. They bend their bows to shoot their arrows, even bitter words: that they may shoot in secret at the perfect: suddenly do they shoot at him, and fear not. Perfection meets with Envy, and Envy will vent itself by detraction. An usual affliction for the People of God, and therefore we cannot say they are wicked, because they are traduced; and we should not presently condemn all those of whom we hear evil. It was the fashion of the Primitive times to clothe Christians with Bear-skins, and bait them with the Dogs. God's best Children may be clad in an ill Livery; and therefore we should not easily take up these slanders. Thus it is an usual affliction.

Secondly, 'It is a grievous affliction, v. 39. David saith he looked upon it as a great evil. In the account of Scripture it is Persecution: Ishmael is said to persecute Isaac, Gal. 4. 29. How? because he mocked him, compare it with Gen. 21. 9. Sarah saw the son of the Bond-woman mocking Isaac; and in the reddition and interpretation, the Holy Ghost calls it a persecution: so they are called cruel mockings, Heb. 11. 36. There is as much cruelty, and as deep a wound made by the tongue of reproach many times, as by the fist of wickedness. Reproach must needs be grievous to God's Children upon a natural, and upon a spiritual account.

1. Upon a natural account, because a good name is a great blessing. See how it is against nature. It is more grievous than ordinary Crosses, many would lose their goods cheerfully, yet they grieve more for the loss of their name. Some constitutions are affected more with shame, than with fear; and above all their possessions they prize their name and credit. To most proud spirits, disgraceful punishment is much more dreadful than painful, Psal. 22. 7. All they that see me, laugh me to scorn: they shoot out the lip, they shake the head. A good name is more precious than life to some, Eccles. 7. 1. A good name is better than precious ointment: and the day of death, than the day of ones birth. The coupling of these two sentences shows, men had rather die than lose their name. If a man die, he may leave his name and memory behind him that may live still; therefore it is more hateful to have our names and credit mangled, than be pierced with a sharp sword.

2. Upon a spiritual account it's a grievous affliction. It is not barely for their own sake, because their innocence is taxed; but for God's sake, whose glory is concerned in the honor of his servants, and whose truth is struck at through their sides. This is grievous to grace; why? next to a good conscience, there is not a greater blessing than a good name; and certainly he that is prodigal of his credit, will not be very tender of his conscience; and therefore the Children of God upon gracious reasons stand upon their name, it is the next thing to Conscience they have to keep. Grace values a good name, partly because it is God's gift; it is a blessing adopted and taken into the Covenant, as well as other blessings. It is one of the promises of God, He will hide us as in a pavilion from the strife of tongues, Psal. 31. 20. This is frequent in the Old Testament, where Heaven is but sparingly mentioned, a good name is often mentioned; partly, because it is a shadow of Eternity; when a man dies, his name lives, which is a pledge of our living with God after death: As spices when broken and dissolved leave an excellent scent, so he leaves his name behind him; and partly, because it is put above riches, Prov. 22. 1. A good name is rather to be chosen than great riches. It is better, more pure and sublime than wealth, and more worthy our esteem: They are low and dreggy spirits, whose hearts run after wealth; the greatest spirits run out upon fame and honor: so Eccles. 7. 1. A good name is better than precious ointment. Aromatical Oyntments were things of great use and esteem among the Jews, and counted the chief part of their treasures; now a good name is better than precious ointment; and partly because of the great inconveniencies which follow the loss of name. The glory of God is much interested in the credit of his servants. The credit of Religion depends much upon the credit of the persons that profess it. When godly men are evil spoken of, the way of truth suffers; and when we are polluted, God is polluted, Ezek. 36. 20. They profaned my holy Name, when they said to them, These are the people of the Lord, and are gone forth out of his land, that is, by their scandals. The offenses are charged upon us, but in effect they prove the disgrace of Christ. Christ that hereafter will be admired of his Saints, will now be glorified and honored in them. The shame of those things charged upon us, redounds to God and Religion till we be clear. And as the honor of God is concerned in it, so again their safety lies in it. Observe it, Satan is first a liar, then a murderer. First men are smitten with the tongue of slander, and afterwards with the fist of wickedness: the showers of slander are but presages and beginnings of grievous storms of persecution; wicked men take more liberty when the Children of God are imprisoned as Criminals: Therefore it is the usual practice of Satan, first to blast the repute of Religious persons, then to prosecute them as offenders. Possibly this may be the meaning of that, Psal. 5. 9. Their throat is an open sepulcher, they flatter with their tongue; that is, the slanders of the wicked are a preparation to death, as an open sepulcher is prepared to swallow and take in the dead carcass. I expound it thus, because we find the phrase used in this sense, the force and power of the Babylonian, Ier. 5. 16. is called an open sepulcher, they are all mighty men (that is) you can expect nothing but death from the force and puissance of their assaults. So here, their reproach is not only a burying-place for our names, but our persons; for first men slander, then molest the Children of God. When the Arian Emperor raged against the Orthodox Christians, and the Bishops and Pastors of the Churches were suppressed everywhere, they durst not meddle with Polonus out of a reverence of the unspottedness of his fame; and therefore a good report is a great security and protection against violence. And then they desire a good name, to honor God with it. A blemished instrument is little worth. Who would take meat from a leprous hand? It is Satan's policy when he cannot discourage Instruments from the work of God, then to blemish and blast them. Therefore those that have anything to do for God in the world, should be tender of their credit, especially those that are called to public office, that they may carry on their work with more success. Therefore one of the qualifications of a Minister, 1 Tim. 3. 7. He must have a good report of them that are without, lest he fall into reproach, and the snare of the devil. I suppose it is taken there Appellatively, lest he fall into the snare of the slanderer, I will not absolutely determine. Men set snares for you, and they watch for your halting. Thus grace presseth a good name, because of the consequences of it.

USE 1. Here's advice to persons reproached, acknowledge God in the affliction, though it be great and grievous. God hath an aim in all things that befall you. The general aim of all afflictions, it is to try, purge, and make white, Dan. 11. 35. or as it is in Deut. 8. 13. To humble thee, prove thee, and do thee good at the latter end; your Enemies, they may intend harm, but God means good; you should receive good by this, as by every affliction. Plutarch in his excellent discourse how a man should profit by his Enemies, brings in a comparison of one Jason, that had an Impostume, which was let out by the wounds an Enemy gave him; so, many times our Impostumes, and the corrupt matter that is within us, is let out by the gashes and wounds which those that meant harm to us give to our name and credit.

First, God doth it to humble thee. Carnal men shoot at rovers, but many times we find the soul is pricked in the quick; when they shoot their arrows of detraction and slanders, it may revive guilt, and put us upon serious humiliation before God. There are many sins to which this affliction is very proper.

1. It seems to be a proper cure for the sin of Pride; be it pride in the mind, which is selfconceit; or pride in the affections, which is called vain-glory; all sorts of pride, there is no such effectual remedy as this. Possibly we have been too self-conceited, then God giveth us to such scandals that may show us what we are. Many times our very graces do us hurt, as well as our sins; and we may be puffed up with what we have received. So for vain-glory, when we are apt too much to please ourselves in the opinions others have of us, which is an evil the people of God are liable to. This pride God will cure by reproach. Pride is one of the oldest enemies ever God had; it was born in heaven in the breast of the fallen Angels, for which they are laid low; and when his children harbor it, God hath a quarrel against it. When Paul was puffed up, when the bladder was swollen, God sent him a thorn in the flesh, the Messenger of Satan to buffet him, lest he should be exalted above measure, 2 Cor. 12. 7. Possibly it was some eminent affliction; but when he expresseth it afterwards, he mentioneth reproaches, v. 10. Therefore I will rejoice in infirmities, that is sickness; nay, I will rejoice in reproaches.

2. For carnal walking. When we are negligent, and do not take notice of the fleshliness and folly we are guilty of, and allow in our hearts, that breaks out into our actions. God suffers others to reproach us, and gather up our failings, that we may see what cause we have to take our ways to heart. Every man that would live strictly, had need of faithful friends, or watchful enemies; of faithful friends to admonish him, or watchful enemies to censure him. God makes use of watchful enemies to show us the spots in our garments that are to be washed off. Many times a friend is blinded with love, and grows as partial to us as ourselves; therefore God sets Spies for us to watch for our halting, Jer. 20. 10. I heard the defaming of many: Report, say they, and we will report it: all my familiar's watched for my halting. They lie in wait to take us tripping; and God sees it needful that we should have enemies as well as friends; how ignorant else should a man be of himself! Therefore God useth them as a rod to brush the dust from our clothes. The

3. Sin God would humble us for, is censuring. If we have not been so tender of the credit of others, God will make us taste the bitterness of affliction ourselves, and recompense the like measure into our bosoms, Mat. 7. 1, 2. Judge not, that ye be not judged: for with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. We shall find others to judge as hardly of us, as we do of them. Good thoughts and speeches of others, are the best preservative of our own name; and therefore when reproach falls upon you, it is not enough you should not slight it, though you know the report to be false; but a Christian is to examine himself, Have we not drawn it upon ourselves by slandering others, or talking intemperately of others? And doth not God pay us home in our own coin? He that is much given to censuring, seldom or never escapes severe censuring from others. It is said, Let his own words grieve him; your own words will fall upon you; therefore humble thyself before God for the reproaches thou hast cast upon others. Thus the Lord ordereth it with good advice to humble us, and that for pride, careless walking, and for censuring others.

Secondly, It is to try thee, (1.) To try your faith in the great day of accounts: Can you comfort yourselves in the solemn vindication of the day of Judgment, and in God's approbation then? 2 Cor. 10. 18. He is approved whom the Lord commendeth. Men cannot defend thee, if God condemn thee; they cannot condemn thee if God acquit thee; and therefore canst thou stand to God's judgment? In a race it is not what the standers-by say, but what he that is the Judge of the Games will determine. We are all in a race, and it is not what men say of us, but what God saith, who is Judge of all. 1 Cor. 4. 3, 4. It's a small thing that I should be judged of man's judgment: but he that judgeth me is the Lord. In the Original it is man's day (and so in the Margin). We shall never be resolute for God, until we come to this, to count it a very small thing to be judged of man's judgment. Now is man's day, but God hath his day hereafter. So to try our faith in particular promises, Psal. 119. 42. So shall I have wherewith to answer him that reproacheth me: for I trust in thy word. A Christian when he gives up himself to God, he gives up everything he hath to God; not only gives his soul to God to keep, but that God may take charge of his person, estate, and good name. Now God requires a trust according to the extent of the Covenant, a waiting and confidence in his power. He can turn the hearts of men, and give them favor in their eyes, Psal. 37. 6. He shall bring forth thy righteousness as the light, and thy judgment as the noon-day.

2. As to try our faith, so our Patience. We should prevent reproach as much as we can: but then we must bear it when we cannot avoid it: They reproach, but I pray, Psal. 109. 4. that was David 's exercise and revenge; he took that advantage to pray for them; God will try how we can bear the injuries of men. The grace of Patience must be tried as well as other graces. We read that Shimei went railing upon David to the peril of his life; saith David, It may be God hath bid him curse. A mad dog that bites another, makes him as mad as himself, so usually the injuries and reproaches of others, foster up our revenge, and then there is no difference between us and them: they sin, and we sin: Revenge and injury differ only in order; Injury is first, and Revenge is next. Saith Lactantius, If it be evil in another, for thee to imitate him, to be as mad as they, break out in passion and virulency, it is more evil in thy self, because thou sinnest twice, against a Rule, and against an Example; therefore God tries whether we will be passionate or patient. The patience of his servants is mightily discovered by reproaches, 1 Cor. 4. 12. Being reviled, we bless: being persecuted, we suffer it: being defamed, we entreat. There must be a season to try every grace; and therefore now God trieth us whether we can with a meek, humble submission yield up ourselves; or whether we are exasperated and drawn into bitterness of passion, yea or no.

3. God tries our Uprightness. Many are turned out of the way by reproaches. The Devil works much upon stomach and spleen. Tertullian being reproached by the Priests of Rome, in revenge turns Montanist. Now God tries us, to see whether we will hold on our course. The Moon shines, and holds on its course, though the Dogs bark. So a child of God should hold on his way, though men talk their fill. In the Text, though proud men reproached and contemned David, yet all this did not unsettle him. Some men can be Religious no longer than when they are counted to be religious; but when their Secular Interest is in danger, they fall off: Thus when men injure them, they do as it were take a revenge upon God himself. Those carnal men that fall off from God, are like pettish servants that run away from their Master when he strikes them; a good servant will take a buffet patiently, and go about his Masters work; and if we were seasoned as we should be for God, we would pass through evil report and good report, 2 Cor. 6. 18. and still keep our integrity.

Thirdly, God ordereth this grievous and sharp affliction to do you good, or to better you. Reproach is like Soap, which seems to defile the clothes, but it cleanseth them. There is nothing so bad, but we may make some good use of it, a Christian may gain some advantage by it. Dung seems to stain the grass, but it makes the ground fruitful, and to rise up at Spring with a fresh verdure. Reproaches are a necessary help to a godly conversation, to make us walk with more care; and therefore this is another piece of holy revenge we should take upon them, to make us walk more strictly, and more watchfully, the more they slander us, and speak of us as evil doers; the way is not to contend for esteem so much, as to stop their mouths by a good apology. Passionate returns will but increase sin; but a holy conversation will silence them.

USE 2. To them that either devife or receive reproaches; both are very sinful.

First, To you that devise them, that speak reproachfully of others. Consider,

1. You hazard the repute of your own sincerity, Jam. 1. 26. Whosoever seemeth religious, and bridleth not his tongue, but deceiveth his own heart, this man's Religion is vain. Hypocrites, and men that put themselves into a garb of Religion, and are all for censuring, take a mighty freedom this way; these men bewray the rottenness of their hearts. Those that are so much abroad, are seldom at home, they do not inquire and look into their own hearts. Alas! in our own sight we should be the worst of men; the children of God do ever thus speak of themselves, as the least of Saints, the greatest of sinners, more brutish than any men, of sinners whereof I am chief. Why? because we can know others only by ghess and imagination; but they can speak of themselves out of inward feeling; therefore we should have a deeper sense of our own condition. But now a man that is much in judging and reproving others, is seldom within: for if he did but consider himself, if he had but an account of his own failings, he would not be so apt to blemish others. It is a cheap zeal to let fly at the miscarriages and sins of others, and to allow our own. Consider, thou hast enough to observe already in thyself.

2. You rob them of the most precious treasure. He that robs thee of thy name, is the worst kind of thief, Prov. 22. 1. A good name is rather to be chosen than great riches. A man that is taken pilfring another man's goods, he is ashamed when he is found; so should a censurer; you rob him of a more excellent treasure.

3. You offend God, and draw public hatred. It is the Devils work to be the accuser of the brethren, Rev. 12. 10. The Devil doth not commit adultery, doth not break the Sabbath, nor dishonor Parents; these are not Laws given to him. If the Devil will bear false witness, he is an accuser of the brethren; it is the Devils proper sin, and therefore Slanderer and Devil have one name, Diabolus.

Object. But must we in no case speak evil of another? or may we not speak of another's sin in no case?

Sol. 1. It is a very hard matter to speak any evil of another without sin: for if it be without cause, then it is downright slander, and is against truth: if it be for a light and small cause, then it is against Charity: if it be for things indifferent, or for lesser failings, indiscretions, or weaknesses, still 'tis against Charity, Jam. 4. 11. Speak not evil one of another, brethren. It is worse in brethren. Many take liberty to traduce God's choice servants that are in difference. For a Soldier to speak evil of Soldiers, or a Scholar of Scholars, is worse than for those that hate these Functions: so for you, Christians, to speak evil one of another, you gratify the triumphs of Hell, and bring a reproach upon the ways of Christ. In things doubtful, judge the best: in things hidden and secret, we can take no cognizance: when the fact is open, we do not know the aim nor the intent of the heart. It is the Devils work to judge thus, Doth Job serve God for naught? when he could not traduce his action. If the practice be open and public, we do not know what alleviating circumstances it may bear, what grievous temptations they had, or whether they have repented yea or no. The Devil is called a slanderer, because he doth accuse the Saints. It is too true many times what he accuseth them of; I, but he accuseth them when they are pardoned; he rakes up the filth God hath covered; he accuseth the brethren after repentance, after they are acquitted by the Lord's grace; and so you may incur the like: and therefore it's a very hard matter to avoid sin; in one way or other we shall dash upon the Command; better let it alone.

2. Speak not of him, but to him; and so change a sin into a duty: I say, when you turn admonition into censure, you exchange a duty for a sin. Admonish one another, is a thing spoken of in Scripture; but speak not evil one of another.

3. If you speak of the failings of others, it should be with tenderness and grief; as when they are incorrigible, and likely to infect others, or when it is for the manifest glory of God, Phil. 3. 19. There are some of whom I have told you often, and now tell you weeping, &c. he speaks of some Seducers, that under a form of godliness did undermine the purport of the Christian Religion, merely took up the profession of it for their own ends. It should be done with a mighty deal of caution; not out of idleness for want of talk, that's babble; not out of hatred and revenge, that's malice; though the matter is true, yet we must not speak of men's faults to please others, that is flattery.

Secondly, To them that receive the slander. He is a slanderer that wrongs his neighbors credit by upholding an ill report against them. It is hard to say which is worse, Railing or Receiving. Psal. 15. 3. when an Inhabitant of Zion is described, it is said, He that receiveth not a report, and takes it not up against his neighbor. So Prov. 17. 14. A wicked doer giveth heed to false lips, and a liar giveth ear to a naughty tongue. It is not only a point of wickedness to have a naughty tongue, or false lips, but to give heed. He is a liar that receiveth a lie, and loves it when brought to him. God will plague all those that love lies. As in Treason, all that are acquainted with the Plot, are responsible; so you are responsible for your ears, as they for their tongue. It is good to have a spiritual tongue that will heal the wounds that others make in men's reputation. Prov. 12. 18. There is that speaketh like the piercings of a sword: but the tongue of the wise is health. Some carry a sword in their mouths; others balsom to heal the wounds that are made.

USE 3. If this be so usual and grievous an affliction, and that even to the children of God, and that not only upon the account of nature, but of grace: Then it puts, us upon seeking comfort against reproaches.

1. The witness of a good conscience within: If you be innocent, it is not against thee they speak, but against another, whom the slanderer takes thee to be. The hair will grow again though it be shaven, as long as the roots remain. A good conscience is the root of a good credit; and though the razor of Censure hath brought on baldness, yet it will grow again. God will either turn their hearts, or support thee under it.

2. Reproaches cannot make thee vile in God's sight. The Worlds filth many times are God's Jewels. Many that were praised in the world, are now in hell; and many that were disgraced in the world, are in great favor and esteem with God; many times their contempt doth increase their esteem with God, and therefore they cannot hurt thee. They may persecute thee; but if thou be patient, they cannot impose upon thee, and burden thy cause in his eyes. God doth not ask the worlds vote and suffrage, whether such and such shall be justified, or received into glory yea or no. If they be infirmities and defects, humble thyself, and God will cover them, Psal. 32. 1. God is wont to scatter reproaches cast upon his children, as the Sun seatters the clouds, Psal. 37. and heaven will make amends for all.

3. The profit thou gainest by them, the watchfulness, the diligence, all this will be sweet. I might have given comfort against reproaches for Religion. These are honorable, they are the reproaches of Christ, Heb. 11. 26. Heb. 13. 13. It is as honorable before God, as ignominious before men. And we cannot expect better fare than our Master, the disciple is not above his Lord, nor the servant above his Master, Mat. 10. 24. it is enough for the disciple to be as his Lord, and the servant as his master. We cannot expect to fare better than Christ did, and it is an honor to suffer as he did.

Again, if Cripples mock us for going upright, let us pity them. The judgment of wicked men is depraved, not to be stood upon; and this contempt one day will be cast upon themselves, Psal. 49. 14. The upright shall have dominion over them in the morning.

Doct. It is many times the lot of God's people, that Princes do sit and speak against them in Councils, and upon the Throne of Judgment.

1. For consulting against them to their ruin. We have instances of a Council gathered against Christ, Joh. 11. 47. Then gathered the chief priests and the Pharisees a Council, and said, What do we? for this man doth many miracles. They meet together, and plot the ruin of Christ and his Kingdom; and they were those that were of chief Authority in the place. Another instance, Acts 4. 27, 28. For of a truth against thy holy Child Jesus whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together for to do whatsoever thy hand and thy counsel determined before to be done. There is their agreement to put Christ to death. In the Old Testament Pharaoh and his Nobles, Exod. 1. 10. Come on, 〈 in non-Latin alphabet 〉 , let us deal wisely with them, lest they multiply, and it come to pass, that when there falleth out any war, they join also unto our enemies, and fight against us, and so get them up out of the land. And against Daniel the Princes of the Persian Empire consult how to entrap him in the matter of his God, Dan. 6. 4, 5, 6, &c.

2. For abusing the Throne of Judgment and Civil Courts of Judicature, to the molestation of the Saints. I shall cite but two places, Psal. 94. 12. Shall the throne of iniquity have fellowship with thee, which frameth mischief by a Law? It is no strange, but yet no small temptation, that the oppression of God's people is marked with a pretence and color of Law and public Authority, and the mischief should proceed from thence where it should be remedied, namely, from the Seat of Justice; so Mat. 16. 17, 18. Christ foretelleth they shall have enemies armed with Power and Public Authority: Beware of men, for they will deliver you to the Councils, and they shall scourge you in their synagogues, and ye shall be brought before Governors and Kings for my sake. Not only subordinate, but supreme Governors may be drawn to condemn and oppress the godly. In so plain a case, more instances need not.

Reasons of it, on God's part, and on the part of the Persecutors.

First, On God's part, he permitteth it,

1. To show that he can carry on his work, though Authority be against him; and that his people do not subsist by outward force, but the goodness of his Providence, and so have the sole glory of their preservation. When the Christian Religion came first abroad in the world, not many noble, nor many mighty were called; the Powers of the world were against it, and yet it held up the head, and was dispersed far and near. Falshoods need some outward interest to back them, and the supports of a Secular arm; but God's Interest doth many times stand alone, though God doth now and then make Kings nursing fathers, and Queens nursing-mothers, according to his promise, Isa. 49. 23. Oftentimes the Church is destitute of all worldly props, Mic. 5. 7. And the remnant of Jacob shall be in the midst of many people as a dew from the Lord, as the showers upon the grass, that tarrieth not for man, nor waiteth for the sons of men. Yea, the power of the world is against it, and yet it subsists. Thus it was in the primitive times, there were only an handful of contemptible people that professed the Gospel; yet it got ground daily, not by force of arms, or the power of the long sword, but by God's secret blessing. Ambrose giveth the reason why God suffered it to be so, Ne videretur authoritate traxisse aliquos, & veritatis ratio non pompae gratiâ praevaleret: lest this new Religion should seem to be planted with power, rather than by its own evidence; and the authority of men should sway more with the world than the Truth of God. There is a wonderful increase, without any human concurrence, as the Lord saith, The remnant of his people shall be as a dew from the Lord, that tarrieth not for man, nor waiteth for the sons of men. Without man's consent or concurrence. So that God alone hath the glory of their preservation.

2. That the patience of his people may be put to the utmost probation. When they are exercised with all kind of trials, not only the hatred of the vulgar, but the opposition of the Magistrate, carried on under a form of Legal procedure. In the primitive times sometimes the Christians were exposed to the hatred and fury of the people, Lapidibus nos invadit inimicum vulgus: At other times exposed to the injuries of Laws, and persecutions carried on by authority against them. There was an uproar at Ephesus against the Christians, Acts 19. and there seemed to be a formal Process at Jerusalem, Acts 4. This latter temptation seemeth to be the more sore and grievous, because God's Ordinance, which is Magistracy, is wrested to give countenance to malicious designs, and because it cuts off all means of human help, and so patience hath 〈 in non-Latin alphabet 〉 its perfect work, James 1. 4. There are some glory in suffering the rage and evil word of the Vulgar, for they are supposed not to make the wisest choice; but when men of Wisdom and Power, and such as are clothed with the Majesty of God's Ordinance, are set against us, then is patience put to the utmost proof; and whether we regard God or man most, and who is the object of our fear, those that have power of life and death temporal, or him that hath power of life and death eternal.

3. That his people may be weaned from fleshly dependencies, and doting upon Civil Powers, and so be driven to depend upon him alone. Psal. 94. 20, 21, 22. Shall the throne of iniquity have fellowship with thee, which establish mischief by a Law? they gather themselves together against the soul of the righteous, and condemn the innocent blood. But the Lord is my defense, and my God is the rock of my refuge. There would not be such use of faith and dependence upon God, if our danger were not great. It is harder to trust in God with means, than without means. We are beaten out when outward helps fail, otherwise we are apt to neglect God, and then a world of mischief ensueth. When the Emperor of the Romans began to favor the Christians, poison was said to be poured into the Church; and in the sun-shine of worldly countenance, like green timber they began to warp and cleave asunder; and what Religion got in breadth, it lost in strength and vigor. God's people never live up to the beauty and majesty of their Principles so much, as when they are forced immediately to live upon God, and depend upon him for their safety.

4. That their testimony and witness-bearing to God's truths, may be the more public and authentic in the view of the world. This testimony is either to them for their conviction and conversion, Mat. 24. 14. And this Gospel of the Kingdom shall be preached in all the world, for a witness unto all Nations; or against them, Mark 10. 18. And ye shall be brought before Governors and Kings for my sake, for a testimony against them and the Gentiles. It is for a testimony, and that should comfort them in all their sufferings, Mark 14. 9. Verily I say unto you, wheresoever this Gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her. The testimony is more valid, as being confirmed by their Courage in troubles; they are Principles that they will suffer for; which as it is a warning to the professors of Religion that they should own no principles in a time of peace but what they would confirm by their avowed testimony in the extremity of trials; so also it should convince their enemies in case they be put upon this exercise. It is needful that every truth should have a sealed testimony; that is, we should not only vent opinions, but be willing to suffer for them if God should call us out so to do. God hath been ever tender of imposing upon the world without sufficient evidence; and therefore would not have his people stand upon their lives and temporal concernments, that thereby they may give greater satisfaction to the world concerning the weight of those truths which they do profess.

Secondly, On the Persecutors part, or the persons molesting; so the causes are:

1. Their ignorance and blind zeal, Joh. 16. 2. They shall put you out of their synagogues: yea the time cometh, that whosoever killeth you, will think that they do God good service. They think it to be an acceptable service to God to molest and trouble those that are indeed his people. Those Princes that sat and spake against David, were not Pagans and men of another Religion, but of Israel; and it is often the lot of God's people to be persecuted not only by Pagans and openly profane men, but even by men that profess the true Religion, Pseudo-Christians, Rev. 14. 13. those that pretend they are for God and his cause, and seem to be carried on with a great zeal, and do not oppose truth as truth, but their quarrel is coloured by specious pretences.

2. Their prejudices lightly taken up against the people of God. Satan is first a liar and then a murderer, Joh. 8. 44. Ye are of your father the Devil, and the lusts of your father ye will do: he was a murderer from the beginning, and abode not in the truth, because there is no truth in him: when he speaketh a lie, he speaketh of his own, for he is a liar, and the father of it. By lies he bringeth about his bloody design. Christ was first called a Samaritan, and one that had a Devil; and then they did persecute him as such an one. And as was observed before, as Christians of old were covered with the skins of wild beasts, that Dogs and Lions might tear them the more speedily; so by odious imputations God's people are brought into distaste with the world, and then molested and troubled, represented as a company of hypocrites and unjust dealers; and under that cloak, true Religion is undermined. Now in the Persecutor this is faulty, because they lightly take up every false suggestion, and so Christians are condemned 〈 in non-Latin alphabet 〉 , as Justin Martyr complained, because of the common reproach, without any distinct inquiry into their way and practice, Nolunt audire quod auditum damnare non possunt.

3. Their erroneous Principle in Civil Policy, That Christ's Kingdom and the freedom of his worshippers, is not consistent with Civil Interests. Whatever hath been the matter, worldly Rulers have been jealous of Christ's Interest and Kingdom, as if it could not consist with public safety, and the civil interests of that State and Nation where it is admitted; and suggestions of this kind do easily prevail with them. Esther 3. 8. It is not for the Kings profit to suffer them: and John 11. 48. If we let him alone, all men will believe on him, and the Romans shall come and take away both our place and Nation. Reason of State is an ancient plea against the interest of Religion. In the Roman Empire, though the Christians were inconsiderable as to any public charge, yet they had a jealous eye upon them; Justin Martyr showeth the reason of it, 〈 in non-Latin alphabet 〉 , because they were often speaking of a Kingdom, though they meant it of the Kingdom of heaven, and were far enough from all Rebellion.

USE 1. It informeth us that we should not measure the verity of Religion by the greatness of those that are with it or against it. This was one of the Pharisees arguments, Do any of the rulers believe in him? (Joh. 7. 48.) but this people that know not the law, are accursed. Alas! men of Authority and great place may be often against God's Interest, James 2. 1. Have not the faith of our Lord Jesus Christ, the Lord of glory, in respect of persons. Mark that title that is given to Christ, the Lord of glory; he is able to put glory enough upon his worshippers, though they have nothing of outward pomp and splendor, and not many mighty are called, 1 Cor. 1. 26. Many will say they have none of quality to join with them, none but ignorant people: If a man had judged so in the first times, when the Gospel came first abroad in the world, would not Christianity itself have seemed a very contemptible thing? Therefore a simple plain-hearted love to Christ and his Truth, whether Powers be averse or friendly, is that which is required of us.

2. It reproveth those who are soon discouraged even with the reproach which base people cast upon the ways of God. David stood both in the one temptation and in the other, the reproach and contempt of the Vulgar, and also when Princes sat and spake against him. But to these we may say as Jer. 12. 5. If thou hast run with the footmen, and they have wearied thee: then how wilt thou contend with horses? If we be such tender milk-sops that we cannot suffer a disgraceful word from the basest of the people, what shall we do when we meet with other manner of conflicts and oppositions in the farther progress of our duty to God? If we are tired out with the disgrace and affronts of these mean ones, and cannot put up a scornful word at their hands without disorder; what shall we do when we are to contest for God's Interest with those great and masterly ones that are armed with Power and Authority, and it may be the advantage of Laws against us? Scommata nostra ferre non potes (said the Antiochians to Julian in another case) quomodo feres Persarum tela? God's servants do often receive discouragement from the people, and from Authority; but the goodness of their Cause, and the favor of God, makes them joyfully persevere.

3. It teacheth us what to do when this is not our case. I have treated (as this Scripture hath led me) of the oppositions of Princes and worldly Powers against the people of God; it may be you may judge it unseasonable; but how soon it may be seasonable, you cannot tell, considering the spirit of enmity against the power of godliness. Blessed be God that it is not so seasonable now. But what use shall we now make of it?

1. To bless God when he giveth Religious Rulers, and such as are well affected to Religion. It is a fulfilling of his promise, Isa. 49. 23. And Kings shall be thy nursing-fathers, and Queens thy nursing-mothers. God's Interest in the world is usually weak, and his people like little children had need to be nursed up by the countenance and defense of worldly Potentates. Now when they discharge their duty, and do afford patronage and protection, it should be acknowledged to God's glory, in whose hands their hearts are; and the rather by us, because of the iron yoke that was upon us, and those hard task-masters under which we formerly groaned. We have our own discontents, as well as former ages; but because all things are not as we could wish them, shall we be thankful for none? The liberty of Religion is such a blessing as we cannot enough acknowledge, and doth sufficiently countervail other inconveniences: Oh therefore let us not sour our spirits into an unthankful frame, by dwelling too much upon our discontents and private dissatisfactions; it is a mercy that the Sword of Authority is not drawn against Religion. When God meaneth good or evil to a Nation, he usually dispenseth it by their Magistrates: if good, then he puts wisdom and grace into the hearts of those that govern, or Government into the hands of those that are wise and gracious. When he meaneth evil, he sendeth them evil Magistrates. Isa. 19. 4. The Egyptians will I give over into the hands of a cruel lord, and a fierce king shall rule over them. But when good Governors, it is a mercy, and a presage of good.

2. To pity those whose case it is that Princes sit and speak against them, as it is of many of the people of God now in the world. When we suffer not by immediate and direct passion, we should suffer by way of fellow-feeling and compassion. It is charged as a great crime, that those that were at ease in Zion, were not grieved for the afflictions of Joseph, Amos 6. 6. compared with the first verse. It may be used proverbially, As the Butler forgot Joseph when he was well at Court; and his brethren did eat bread, and little regard the afflictions of his soul when cast into the pit. But I suppose them literally, because the half Tribe of Manasseh was carried captive by Tiglath Pilesar, that they did not sympathize with them, propter confractionem Joseph, for the breach made upon Joseph. God layeth affliction upon some of his people, to try the sympathy of others, as on Protestants in Poland, the Emperors Dominions, Savoy, some parts of France, and elsewhere.

3. To be the more strict and holy, and improve this good day of the Churches peace. They that are not holy in a time of peace, will not be holy and constant in a time of trouble, Acts 9. 33. When the Churches had rest, they walked in the fear of God, and in the comforts of the Holy Ghost. When we are not called to passive obedience and suffering, our active obedience should be the more cheerfully performed. Now where is it so? our fathers suffered more willingly for Christ, than we speak of him. Our inward peace and comfort will cost us more in getting, and therefore we should be more in service. Oh let us not abuse this rest we have, to the neglect of God, or to vain contentions, as green Timber warpeth and breaketh in the sun-shine. The contentions of the Pastors (saith Eusebius) did usher in the Truth, which was Dioclesian 's Persecution.

4. Here is Caution, and a word of Counsel to the Princes of the Nations, or the Heads of the people, that now are met together, and sit in Council; Oh do not sit and speak against such as are God's people; that is, Do not decree anything against them. Some would have the Magistrate to do nothing in Religion; but that would leave things at a strange loose and disorder; certainly you should at least provide for the liberties of God's people, that they should lead a quiet life in godliness and honesty, 1 Tim. 2. 2. that they may be secured, and the peace kept, not only as to their Civil Interests, but whilst they worship God according to their conscience, which can never be as long as those swarms of Libertines are publicly tolerated, which every day increase in Number, Power, and Malice. And again, the great security of Magistrates lieth in an Oath of Fealty, which only receiveth value from Religion; therefore the Magistrate is concerned in what Religion is professed in a Nation, as well as in things Civil. But now whilst you interpose in Religion, be sure you do not contradict or undermine God's Interest; and be not courted by any prepossessions of your own, or the crafty insinuations of others, to oppress by your sentence and suffrage, those that fear God in the Land, and do make conscience of their ways. The Magistrates interposing in Religion, is to me an unquestionable duty, and yet to be managed with great caution. Psal. 2. 10. Be wise now therefore, O ye Kings, and be instructed ye Judges of the earth. What by natural prejudices against the strict and more severe ways of Godliness, what by private whispers and subtle disguises, men may be tempted to oppose Christ's Kingdom, Cause, and People; therefore they should be wary, as they would be faithful in their places, and love their own souls, to go upon sure clear grounds. You are to promote Christ's service, otherwise you will be answerable for your neglect; and yet you are to take heed, lest whilst you think you do God service, you subvert not his Interest, and so you be answerable for your mistake. To deal more particularly, would be a diversion; I only intend it as a warning, and to show you the necessity of consulting with those who are best able to judge in the case where your duty lieth.

II. David 's Remedy: But thy servant did meditate in thy statutes.

Doct. The best way to ease the heart from trouble that doth arise from the opposition of men of Power and Place, is by serious consulting with God's word.

Because the time will not bear a large prosecution, I shall open the force of this clause in three Propositions.

1. An holy divertisement is the best way to ease the trouble of our thoughts. Certainly it is not good altogether to pore upon our Sorrows; a diversion is a prudent course. David did not merely sit down and bemoan the calamity of his condition, and so sink under the burden, but runneth to the word. As Husbandmen when their ground is overflowed by waters, make Ditches and Water-furrows to carry it away; so when our minds and thoughts are overwhelmed with trouble, it is good to divert them to some other matter. But every diversion will not become Saints, it must be an holy diversion, Psal. 94. 19. In the multitude of my thoughts within me, thy comforts delight my soul. The case was the same with that of the Text, when the Throne of iniquity frameth mischief by a Law; as you shall see here, when he had many perplexed thoughts about the abuse of power against himself. But now where lay his ease in diversion? Would every diversion suit his purpose? No; Thy Comforts, of God's allowance, of God's providing, comforts proper to Saints. Wicked men in trouble run to their pot and pipe, and games and sports, and merry company, and so defeat the providence rather than improve it; but David, who was God's servant, must have God's comforts. So elsewhere, when his thoughts were troubled about the power of the wicked, I went into the sanctuary, there I understood their end, Psal. 73. 17. He goeth to divert his mind by the use of God's Ordinances, and so came to be settled against the temptation.

2. Among all sorts of holy divertisements, none is of such use as God's word. There is matter enough to take up our thoughts, and allay our cares and fears, and to swallow up our sorrows and griefs, to direct us in all straits. In brief, there is comfort there, and counsel there.

1. Comfort, whilst the word teacheth us to look off from men to God, from Providence to the Covenant, from things temporal to things eternal, from men to God: as Moses feared not the wrath of the King, when he saw him that is invisible, Heb. 11. 27. and Eccles. 5. 8. If thou seest the oppression of the poor, and violent perversion of Judgment and Justice in a Province, marvel not at the matter; for he that is higher than the highest, regardeth; and there be higher than they. There is an higher Judge that sitteth in heaven; and if he pass sentence for us when they pass sentence against us, we need to be the less troubled: If he give us the pardon of sins, and the testimony of a good conscience, it is no matter what men say against us. Psal. 40. 4. Blessed is the man that maketh the Lord his trust, and respecteth not the proud, nor such as turn aside to lies. Is not God able to bear you out in his work? From Providence to the Covenant, Providence is a very riddle, we shall not know what to make of it, till we gather principles of faith from the Covenant, Heb. 13. 5. He hath said, I will never leave thee nor forsake thee. God over-rules all for good, Rom. 8. 28. We know that all things work together for good to those that love God, to those that are the called according to his purpose. From things temporal to eternal, 2 Cor. 4. 17, 18. For our light affliction that is but for a moment, worketh for us a far more exceeding and eternal weight of glory, while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen, are eternal, Rom. 8. 18. For I reckon that the sufferings of this present time are not worthy to be compared to the glory that shall be revealed in us. A Feather or a Straw against a Talent, a man would be ashamed to compare them together.

2. For Counsel. A Christian should not be troubled so much about what he should suffer, as what he should do, that he may do nothing unseemly to his calling and hopes, but be kept blameless to the heavenly kingdom. Now the word of God will teach him how to carry himself in dangers, to pray for persecutors (fire is not quenched with fire, nor evil overcome with evil); how to keep ourselves from unlawful shifts and means, how to avoid revenge, lying, flattering, yielding against Conscience, or waxing weary of well-doing; that we may not fight against Satan or his Instruments by their own weapons, for so we shall be easily overcome. The wicked shall not be so wise to contrive the mischief, as a Saint instructed by the word, is how to carry himself under it. Psal. 119. 98. Through thy commandments thou hast made me wiser than my enemies. Malice and Policy shall not teach them to persecute, as God's word to carry yourselves in the trouble.

3. The word must not be slightly read, but our hearts must be exercised in the meditation of it. A cursory reading doth not work upon us so much as serious thoughts. In all studies, Meditation is both the Mother and Nurse of knowledge, and so it is of godliness; without which, we do but know Truths by rote, and hearsay, and talk one after another like Parrots; but when a Truth is chafed into the heart by deep inculcative thoughts, then it worketh with us, and we feel the power of it. Musing maketh the fire burn, ponderous thoughts are the bellows that blow it up. Eggs come to be quickened by sitting abrood upon them. In a sanctified heart the seeds of Comfort by Meditation come to maturity; by constant Meditation our affections are quickened, this turneth the Promises into marrow, Psal. 63. 5, 6. My soul shall be filled as with marrow and fatness, when I meditate on thee in the night-watches. It giveth more than a vanishing taste which hypocrites have.

USE 1. In all your troubles learn this method, to cure them by gracious means, Prayer or Meditation. By meditation on the word of God, that will tell you that we are born to trouble, and therefore we should no more think strange to see God's children molested here, than to see a shower of rain fall after a sun-shine, or that the night should succeed the day, 1 Pet. 4. 12. Beloved, think it not strange concerning the fiery trial, as though some strange thing happened unto you. It were strange if otherwise: as if a man were told that his journey lay through a rough stony Country, and should pass over a smooth Carpet-way. Our way-mark is many tribulations, Acts 14. 22. Through many tribulations we must enter into the kingdom of Heaven. God had one Son without sin, none without the Cross.

2. That afflictions, though in themselves they are legal punishments, fruits of sin, yet by the Grace of God they are medicinal to his people, 1 Cor. 11. 32. When we are judged, we are chastened of the Lord, that we may not be condemned with the world.

3. We never advance more in Christianity, than under the Cross, Heb. 12. 10. They verily for a few days chastened us after their own pleasure, but he for our profit, that we might be partakers of his holiness. Psal. 119. 71. It is good for me that I have been afflicted, that I might learn thy statutes.

4. Rather undergo the greatest calamities, than commit the smallest sin, Heb. 11. 25. Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season.

5. That all crosses are nothing to desertions of God, and terrors of conscience, Prov. 18. 14. The spirit of a man will sustain his infirmities: but a wounded spirit who can bear?

6. That a meek suffering conduceth much to God's glory. 1 Pet. 4. 14. If ye be reproached for the name of Christ, happy are ye: for the Spirit of Glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified: whilst you do nothing unworthy of his presence in you, and the truth you profess.

Doct. That a child of God though under deep affliction, finds a great deal of delight and comfort in the word of God.

This was David 's case, Princes sat and spake against him, Decrees were made against him, yet thy Testimonies are my delight. Let us see,

• 1. What manner of delight this is that we find in the word.
• 2. What the word ministereth or contributeth towards it.

First, What kind of delight it is? A delight better than carnal rejoicing. Wicked men that flow in ease and plenty, have not so much comfort as a godly man hath in the enjoyment of God according to the tenor of his word, Psal. 4. 7. Thou hast put more gladness into my heart, than when their corn, wine, and oil increased. We have no reason to change conditions with worldly men, as merry as they seem to be, and as much as they possess in the world.

But more particularly, Wherein is the difference?

1. This delight is a real joy, 2 Cor. 6. 10. As sorrowful, yet always rejoicing. Their sorrow is but seeming, but their joy is real, it is joy in good earnest, Heb. 12. 11. No affliction seemeth joyous but grievous. As to seeming they are in a sad condition, but it doth but so seem. A wicked man is as it were glad and merry, but indeed he is dejected and sorrowful; the godly man is as it were sorrowful, but indeed comforted.

2. It is a cordial joy, Psal. 4. 7. Thou hast put more gladness into my heart. That's a delight indeed which puts a gladness into the heart; which not only tickles the outward senses, but affects the soul, and comforts the conscience. Carnal joy makes a loud noise, and therefore it is compared to the crackling of thorns under a pot. But this is that which goes to the heart, that fills it with serenity and peace. Carnal joy is like the morning-dew, which wets the surface; but godly joy is like a soaking-shower that goes to the root, and makes the Plants flourish. They that indulge false comfort, rather laugh than are merry. But now he that is exercised in the word of God, and fetcheth his comfort out of the promises, he is glad at the very heart.

3. It is a great joy, 1 Pet. 1. 8. In whom believing ye rejoiced with joy unspeakable and full of glory. It doth ravish the heart, so that it is better felt than uttered, it is unspeakable and glorious. The higher the life, always the greater the feeling. The good and evil of no life can be so great, as the good and evil of the spiritual life, because it is the highest life of all, and therefore hath the highest sense joined with it. Man is more capable of being afflicted than beasts, and beasts than plants, and a godly man more than other men; he hath a higher life, therefore the good and evil is greater. A wounded spirit is the greatest misery any creature can feel on this side Hell; so answerably are its joys. As the groans and sorrows of the spiritual life are unutterable, so are the joys of it unspeakable.

4. It's a more pure joy than Worldlings can have. The more intellectual any comfort is, the more excellent in the kind. Though beasts may have pain and pleasure poured in upon them by the senses; yet properly they have not sorrow and delight. The joy of carnal men is pleasure, rather than delight; it is not fed by the promises, and ordinances, but by such dreggy and outward contentments as the world affords, and so of the same nature with the contentment of the beasts. But now the more intellectual and chaste our delights are, the more suitable to the human nature. Well then, none hath a delight so separate from the lees, as a Christian that rejoiceth in the promises of God. He that delights in natural knowledge, hath questionless a purer object and greater contentment of soul than the Sensualist can possibly have, that delights only in meats, and drinks, and sports, in pleasures that are in common with the beasts. Further yet, he that delights in bare contemplation of the word, as it is an excellent Doctrine suited to man's necessities, as the stony ground received the word with joy, Mat. 13. 20. certainly he hath yet a purer gladness than merely that man that is versed in natural studies. O but when a man can reflect upon the promises, as having an interest in them, that delight which flows from faith, and is accompanied with such a certainty, surely that's a more pure delight than the other, and doth more ravish the heart; they have more intimate and spiritual joy than others have.

5. It is a joy that ends well. Carnal rejoicing makes way for sorrow, the end of that mirth is heaviness, Prov. 14. 13. It is a poor forced thing, saith Cooper. A man in a burning Fever is eased no longer by drinking strong drink, than while he is drinking of it; for then it seems to cool him, but presently it increaseth his heat: so, when men seek ease and comfort in troubles from outward external things, though they seem to mitigate their heaviness for the present, yet they increase it the more afterward.

6. It is not a joy that perverts the heart. Carnal comforts the more we use them, the more we are ensnared by them. Eccles. 2. 2. I have said of laughter it is mad: and of mirth, what doth it? For what serious and sober use doth carnal rejoicing serve? There is no profit by it, but much hurt and danger; therefore Solomon preferreth sorrow before it, Eccles. 7. 3. Sorrow is better than laughter: for by the sadness of the countenance the heart is made better. But now the more of this delight we have, the more we delight ourselves in the word of God, the more we love God, the better the heart is.

7. It is a delight that overcomes the sense of our affliction, and all the evils that do befall us; and therefore it is said of the heirs of promise, that they have strong consolation, Heb. 6. 18. The strength is seen by the effects; therefore it is strong, because it supports and revives, notwithstanding troubles. It establisheth the heart, notwithstanding all the floods and storms of temptations that light upon it. 1 Thes. 1. 6. it is said of them, that they received the word with much affliction and joy in the Holy Ghost.

Secondly, How do we find it in the word? His testimonies are my delight. The word requires this joy in troubles, and the word ministers it to the soul.

It requires this joy, Jam. 1. 2. Count it all joy when ye fall into divers temptations. We are not only with patience to submit to God's will, but also to rejoice in it. So Mat. 5. 12. When men persecute and revile you, and say all manner of evil against you falsely for my name sake, rejoice and be exceeding glad. Many times when other ways of persecution cease, yet there is reviling. Those that have no strength and power to do other injuries, yet have such weapons of malice always in readiness. Some being not good Christians themselves, will defame those that are so; that so when they cannot reach them in practice, they may depress them by censure; when they cannot go so high as they, they may bring them as low as themselves by detraction. Nowthough this be a great evil, we should bear it not heavily but cheerfully; rejoice, and be exceeding glad in hope of the promises. Rom. 5. 3. We glory in tribulation. A true believer that hath received the word of God, as the rule of his life, and guide of his hopes, he cannot only be patient, but cheerful, glory in his tribulation. A carnal man is not so comfortable in his best estate, as he is at his worst.

Again, it gives us matter and ground of joy. God speaks a great deal of comfort to an afflicted spirit. It was one end why the Scriptures were pen'd, Rom. 15. 4. that we through patience and comfort of the Scripture might have hope. And Heb. 12. 5. Have you forgotten the consolation, that speaks to you as children? The great drift of the word is to provide matter of comfort, and that in our worst estate.

But now what are the usual comforts that may occasion this delight and joy in the Holy Ghost in the midst of deep affliction?

1. The Scripture gives us ground of comfort from the Author of our afflictions, who is our Father, and never manifests the comfort of adoption so much as then when we are under chastening, Heb. 12. 5. The consolation that speaks to you as children. And Joh. 18. 11. The cup which my father hath put into my hands, shall I not drink it? It is a bitter Cup, but it is from a Father, not from a Judge or an Enemy. Nothing but good can come from him who is love and goodness itself; nothing but what is useful from a Father, whose affection is not to be measured by the bitterness of the dispensation, but by his aims, what he intends. If God should let us alone to follow our own ways, it were an argument we were none of his children.

2. The necessity of afflictions. 1 Pet. 1. 6. Ye are for a season in trouble, if need be. Before the Corn be ripened, it needs all kind of weathers, and therefore the Husbandman is as glad of showers as sun-shine, because they both conduce to fruitfulness. We need all kind of dispensations, and cannot well be without the many troubles that do befall us.

3. The nature and use of affliction; it is a medicine, not a poison, it works out the remainders of sin, Isa. 27. 9. By this therefore shall the iniquity of Jacob be purged, and this is all the fruit, to take away his sin. Afflictions are useful, and help to mortification. It is a file to get off our rust; a flayl, wherewith we are threshed, that our husk may fly off; a fire to purge and eat out our dross. He verily for our profit, that we may be partakers of his holiness, Heb. 12. 10. If God take away any outward comforts from us, and give us graces instead of them, it's a blessed exchange; if he strip us of our garments, and clothe us with his own Royal Robe, as holiness is. God himself is glorious in holiness; now that we may be partakers of his holiness, surely that's for our profit.

4. For the manner of God's afflicting, it is in measure, Isa. 27. 8. In measure when it shooteth forth, thou wilt debate with it. He stayeth his rough wind in the day of the east-wind. So Jer. 46. 28. Fear thou not, O Jacob my servant, saith the Lord, &c. So 1 Cor. 10. 13. God is faithful, who will not suffer you to be tempted above measure. His conduct is very gentle; as Jacob drove on as the little ones were able to bear, Gen. 33. so doth God with a great deal of moderation measure out sufferings in a due proportion, not to our offenses only, but our strength; as a father in correcting his children, regards their weakness as well as their wantonness, laying less upon the more infirm, though alike faulty.

5. Another comfort which the Scripture propounds, is the help we shall have in affliction to bear it, partly from the comforts of his spirit, and partly from the supports of his grace.

(1.) By way of Consolation, The love of God is shed abroad in our hearts by the Holy Ghost at such a time, Rom. 5. 3. Cordials are for those that are fainting. In time of trouble we have most sensible experience of God's love. God deals with his children many times as Joseph did with his brethren, he calls them Spies, and puts them in prison; but at length he could hold no longer, but tells them, I am your brother Joseph: so God seems to deal roughly with his people, and take away their dearest Comforts from them; I, but before the trouble be over, he can hold no longer, but saith, I am your God, your Father, and exceeding great reward. His bowels yern towards us, and he opens his heart to us, and sheds abroad his love in our consciences.

(2.) Partly by the supports and influences of his grace, Psal. 138. 3. In the day when I cried, thou answeredst me, and strengthnest me with strength in my soul. When David was in trouble, this was his comfort, though he could not get deliverance, yet he got support. God is many times gone to appearance, but he will never forsake us as to inward support and strength, Heb. 13. 5. I will never leave thee nor forsake thee.

6. From the fruit and final issue of all, 2 Cor. 4. 17. This light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. He that can find Christ in his afflictions, and can see Heaven beyond it, needs not to be troubled. All the notions of Heaven are diversified; why? that they may be suited to those divers trials and many evils we have in the world. Sometimes it is expressed by glory and honor, to counterbalance the disgrace which God's children meet with here; that the reproach of men may not make us more sad than the eternal glory may make us comfortable. Sometimes it is expressed by substance, because sometimes God's children are poor, and suffer loss of goods, Heb. 10. 34. Sometimes it is called our Redemption, our Country, to comfort us in exile and banishment for the name of Christ, Heb. 11. 14, 15. Sometimes it is called life eternal, because we may be called to suffer even to blood. Thus the word offereth this comfort against all the evils that befall us, that we may counterbalance every particular trouble with what the promises hold forth concerning our blessed hopes.

USE. Well then, let us exercise ourselves in the word of God, and let all his promises be as so many Cordials to us. To this end get an interest in these promises, for the heirs of promise have strong consolation, Heb. 6. 18. There is strong, great, real and pure comfort, but it is to the heirs of promise. So Rom. 5. 4. Not only so, but we rejoice in tribulation. Who are those? those that are justified by faith in Christ, v. 1. To others, afflictions are the punishments of sin, and an occasion of despair, not of rejoicing; I, but when we are interested in reconciliation with God, then we take this comfort out of the word of God.

2. It informs us of the excellency of God's testimonies above all outward enjoyments. When we have them to the full, they cannot give us any solid true peace of conscience, nor cure one sad thought. Now beg of God that he will comfort you when all things else fail, When the labor of the Olive shall fail, I will comfort myself in the Lord my God, Hab. 3. 18. I say, when we are under any burden, nay when we are under any sorrow for sin, when afllictions revive stings of conscience, or else the word hath awakened them, yet there's comfort to be had by running to the word of God.

3. It shows us what is the property of believers, to delight in the testimonies of God, when all things go cross to them. Temporaries, when things run smoothly, they have a comfort in the word: O but when the afflictions of the Gospel fall upon them, they fall a murmuring presently. But a true believer can hold up his head; and though he hath much affliction, yet he can have much joy in the Holy-Ghost, and a great deal of comfort from the word of God.

There follows another benefit, Thy testimonies are my Counselors, or men of my counsel. From thence observe:

Doct. 2. That one great benefit we have from the word of God, is counsel how to direct our affairs according to his will.

For the clearing of this, let me lay down these Propositions.

• 1. That our great interest is to keep in with God, or approve ourselves to him.
• 2. Whoever would keep in with God, needs counsel and direction in all his ways.
• 3. The only good counsel we can have is from God in his word.
• 4. The counsel God hath given us in his word is sufficient and full out for all our necessities.

Prop. 1. That our great interest is to keep in with God, and approve ourselves to him in all our actions; for God is the scope and end of our lives and actions, as the thing pressed, that we may walkworthy of God in all well-pleasing, Col. 1. 10. God being our chiefest good, must be our last end; therefore in every action there must be an habitual purpose; and in all actions of weight and moment, there must be an actual purpose to please God. Every ordinary affair must be carried forth in the strength of the habitual purpose; but in all actions we would make a business of, there must be an actual purpose. And because his Authority alone can sway the Conscience, which is under his dominion; therefore it concerns us in all things to exercise ourselves that we may have a good conscience void of offense both towards God and man, Acts 24. 16. And again, we are to approve our ways to God, and to keep in with him, because to him we are to give an account, 2 Cor. 5. 9, 10. There will a time come when every action of ours shall be taken into consideration, and weighed in the balance of the Sanctuary, with all our principles and ends; therefore we strive, we are ambitious (so the word signifies) our great ambition should be living or dying to be accepted with God. Again, Surely it should be our business to approve ourselves to God in every action, because all the success of our actions depends upon his concurrence and blessing. Now we shall find this is often asserted in Scripture. When a man's ways are full of hazards, likely to be exposed to great opposition, your great work is to keep in with God, approve your hearts to him. Prov. 16. 7. When a man's ways please the Lord, he will make even his enemies to be at peace with him. God hath a mighty power over the spirits of men, therefore this is to go to the fountain-head, to stop all opposition there, and (on the other side) without this care of pleasing God, all goes to loss. Counsels, though never so wisely laid, yet are blasted, if we do not make this our business to approve our hearts to God in those actions. Remember in one place it is said, The counsel of the froward is carried headlong, Job 5. 13. forward; and in another place, Isa. 44. 25. The counsel of wise men he turneth backward. When men do not study to please God, and approve their hearts to him, God leaves them to precipitate Counsels, sometimes they are carried forward, at other times they are carried backward; the event is cross to their design. Sometimes God lets them fall into precipitant Counsels that they may undo themselves, at other times disappoints their Counsels, and that which they have designed.

Prop. 2. Whosoever would keep in with God, he needs good counsel and direction in all his ways. Both in regard of the darkness of his understanding, his corrupt affections, and inordinate self-love, Man is not able to rule and govern himself, but needs counsel, Prov. 12. 15. The way of a fool is right in his own eyes; but he that hearkeneth unto counsel is wise. When a man engageth in any action, such is the darkness and perverseness of man's heart, that he should not be over-confident of his own apprehensions, or of his own inclinations, but should hearken after counsel. And Prov. 28. 26. He that trusteth in his own heart is a fool. Both these Proverbs are to be understood not so much of wise managing of civil affairs, as of spiritual direction. Surely it is ill trusting ourselves and counsels, and inclinations of our own hearts. Blind affections usually govern a man's life; and all sinners have an evil counselor in their bosom, some lust or other, and therefore need to be directed. The Counsel of the flesh is, Favor thyself. Every evil affection gives ill counsel. Covetousness saith, Preserve thy worldly interest. Voluptuousness saith, You need not be so strict, and nice, and abridge yourselves of the comforts of the world. Paul saith, Gal. 1. 16. I conferred not with flesh and blood. Flesh and blood are evil counsellors, and under pretence of safety will suggest what is for our ruin. What will the flesh say when it is to be denied? and the blood say, when it is to be spilled and shed for God's sake? these will persuade us rather to please ourselves than please God. They will persuade us to desert our duty.

Prop. 3. The only good counsel that we can have, is from God in his word. Psal. 73. 24. Thou shalt guide me with thy counsel, and afterwards receive me unto glory. We have it from God, and we have it from his word; for there's a Guide and a Rule. Man is so weak, and so perverse, that he needs both a Guide, and a Rule; the Guide is the Spirit of God, and the Rule is the Word of God; Thou shalt guide me, but by thy Counsel: by these two alone can we be led in the way to true happiness. The Spirit, he is a sure Guide; and the Word, that's a clear Rule. We are dark, but the Scriptures are not dark. I observed out of the 18th Verse, when the Saints called upon God, they do not say, Lord make a plainer Law, but Lord give me better eyes. We are dark, and need the illumination of the Spirit; the Scriptures are light, Prov. 6. 23. The Commandment is a lamp, and the Law is light. In all matters of practical obedience, it is clear and open.

Prop. 4. The counsel that God hath given us in his word, is sufficient, and full out to all our necessities. Let me instance this in particulars.

1. The word gives us counsel for our general choice, it is the rule of all faith and obedience. The Scriptures are the counsel of God, sent to remedy the miseries of the fall; therefore it is said, Acts 20. 27. I have not shunned to declare unto you the whole counsel of God. It is God's counsel how man should be reconciled, how he should be converted, and come to the enjoyment of himself. David when he had chosen God for his portion, he saith, Psal. 16. 7. Blessed be God who hath given me counsel. In the word he gives us counsel how to come to him for our happiness; and by grace he sets it on upon the heart: this is the counsel of God concerning our salvation.

2. Not only in our general choice, but in all our particular actions, so far as they have a tendency unto that end. Psal. 119. 105. Thy word is a lamp unto my feet, and a light unto my paths. It is a lamp, and a light. We are full of darkness and error; but as we follow the direction of God, it is a lamp not only to our path, but to our steps, to our feet; not only to our path, to our general course, but it directeth us in every particular action.

3. In dark and doubtful passages, when a man multiplieth consultations and perplexed thoughts, and changeth conclusions as a sick man doth his bed, and knows not what course to take, whether this or that, then the word will direct him what to do, so as that a man may find quiet in his soul. Indeed here's the question, How far the word of God is a Counselor to us in such perplexed and doubtful cases?

1. The word of God will help him to understand how far he is concerned in such an action in point of duty and conscience; for otherwise it were not able to make the man of God perfect, and thoroughly furnished unto all good warks, 2 Tim. 3. 17. Now it is a great relief to the soul, when a man understands how far he is concerned in point of duty. The Conflict many times lies not only between light and lust, or light and interest (then a gracious man knows what part to take); but when it lies between duty and duty, then it's tedious and troublesome to him. Now the Word clearly will tell you what's your duty in any action, whatever it be.

2. As to the prudent management of the action in order to success; the Word will teach you to go to God for wisdom, James 1. 6. and to observe his answer.

3. So in all actions, the word will teach you to ask God's leave, and God's blessing. Christians, it is not enough to ask God's counsel, but ask his leave in any particular action; in disposing our dwellings, or our concernments of children, and the like. Judge. 1. Who shall go up and sight against the Canaanites? They would fain have the Lord decide it? And again, Shall I go up to Ramoth Gilead? In all actions, our business is to ask God's leave. David always runs to the Oracle and Ephod, Shall I go up to Hebron? And Jacob in his journeys would neither go to Laban, nor come from him, without a warrant and leave from God. So we ask God's leave in prayer, and observe the bent of our hearts after prayer.

4. The word of God teacheth a man when he understandeth his duty, and hath God's leave, to submit the event to God, and that easeth the heart, because he may be sure of success, comfort, and support. Psal. 37. 5. Commit thy way unto the Lord: trust also in him, and he shall bring it to pass. And Prov. 16. 3. Commit thy work unto the Lord, and thy thoughts shall be established. It easeth us of a great deal of trouble and care; so that when a man hath brought his affections to submit to whatever God should determine in point of success; when he hath moderated and calm'd his spirit, that he is resolved to bear the event whatever it be; this easeth the soul of a deal of trouble. Thus you see how we may make the statutes of God to be the men of our counsel.

USE 1. What a singular mercy is it, that God hath given us the Scripture, where we have counsel upon all occasions how to manage our affairs prudently, bear afflictions comfortably, and with composed hearts to get through all events and dangers that we meet with in our passage to heaven! We should have groped up and down, as the Sodomites for Lot 's door, if we had not this rule of faith and obedience. It is a Rule that teacheth us how to think well, for it reacheth to the thoughts; to speak well, for it giveth a law to all our words; to do well in all our civil actions and trading; how to keep a good conscience, and approve ourselves to God; how in natural actions, eating, drinking, to season them with God's fear; and religious actions, how we may pray and worship, how to govern our selves, our own hearts and affections; to converse with others in all relations, as Fathers, Children, Masters, Servants, Magistrates, Ministers, People; and how to hold communion with God: all which are demonstrations of the sufficiency of the Scripture for our direction, and what reason there is that we should take the testimonies of God to be the men of our counsel.

USE 2. For reproof to those that turn the back upon God's Counsels. Who are those?

1. Such as neglect the general duties of Christianity, as Faith and Repentance. God hath given us counsel what to do in order to eternal life, and we regard it not. The great quarrel between God and sinners, is about the neglect of this counsel which he hath given them for their souls good, Pro. 1. 25. They set at naught all my counsel: and v. 30. They would none of my counsel. O! when your friends have advised you, and you despise it, and take another course, it troubleth them. You know how heinously Achitophel took it when his counsel was despised. Equals, when their counsel is despised, take it very ill; much more Superiors when they give counsel. The entreaty and advice of a Superior carrieth the force of a command. So it is here with God; it is called counsel, not as if it were an arbitrary thing whether we did regard it or no; but because of God's mild condescension, when men are in danger of perishing forever, the Lord gives us counsel: You are in a miserable estate, he is pleased to tell you how to come out of your misery, the word of God therefore is called the counsel of God. It is sad when we shall reject the counsel of God, Luk. 7. 30. They rejected the counsel of God against themselves. There's two sentences, they rejected the counsel of God, and it was against themselves, it was to their own loss and destruction. God Ioseth nothing when we despise his counsel; but you lose all, your eternal happiness. This is so great an evil, that God punisheth it with itself. When men will not take God's counsel, then it is the most dreadful Judgment he can lay upon us, to give us up to our own counsel, Psal. 81. 11. O what a heavy judgment was it, to be given up to the counsels of their own heart!

2. It reproves such as do not consult with God's word about their affairs, but merely live as they are acted by their own lusts, or walk at all adventures; so the expression in the marginal reading is, Lev. 26. 21. It is as the action falls; they do not care whether it please God, or be the rule of their duty yea or no. These are far from the temper of God's children. It is sad in persons, much more in Nations, when men run head-long upon all manner of disorders, against right and honesty, it tends to ruin. Deut. 32. 28. They are a Nation void of counsel: neither is there any understanding in them.

3. Such as go flatly against the counsel of God, and to gratify their own interest pervert all that is just and honest. Psal. 107. 11. They rebelled against the word of the Lord, and contemned the counsel of the Most High. These do but expose themselves to speedy ruin. Job 18. 7. Bildad said of the wicked, His own counsel shall cast him down. They need no other means to ruin them, than their own brutish course. When men dare break the commandment of God without any rel •… tancy, to gratify a worldly interest, though for the present no evil comes of it, yet afterwards they shall smart. Prov. 19. 20. Hear counsel, and receive instruction, that thou mayest be wise for thy latter end. Consider what it will come to afterwards, when thou comest to die; then you will wish, O that I had taken God's counsel, that I had not gone with such a daring spirit against the plain counsel of God's word.

4. Such as pretend to ask counsel from the word, but it is according to the Idol of their own hearts; that come with their own conclusions, and preconceptions, and prejudices, against God's counsel. Ezek. 14. 3, 4. Son of man, these have set up their idols in their heart, &c. Men will come and pretend to ask God's counsel and leave upon their undertakings; when they are resolved upon a wicked enterprise before, then God must be called upon, and sought to, and so they make God's Ordinance a Lacquey, merely to be a covert to their evil practices; as those in Jer. 42. that came to the Prophet, and they were prepossessed, and had their resolutions aforehand.

USE 3. To press us to this consulting with the word of God, to make the testimonies of the Lord the men of our counsel. There are many qualifications and tempers of heart necessary.

1. Fear of God. Psal. 25. 12. What man is he that feareth the Lord: him will he teach the way that he shall choose. He that is in doubt, and perplexed, and would have counsel from God's word; who is the man that is like to have it? He that feareth the Lord. There is a great suitableness between the qualification and the promise: partly, he that fears God hath a greater awe of the word than others have, and is loath to do anything contrary to God's will: he would fain know what is God's mind in every particular case, Psal. 119. 161. My heart standeth in awe of thy word. To offend God, and to baulk the direction of God's word, that's the greatest terror to him, greater than all other dangers. Now such a man is less apt to misearry by the rashness and impetuous bent of carnal affections. And he that fears God, he aims at God's glory rather than his own interest, and so is rather swayed by reasons of Conscience and Religion, than of carnal concernments. Many times the doubtfulness that is upon the spirit, is because of conflicts between lust and knowledge; our light is weakened by an inordinate affection to our own Interest, otherwise we would soon come to the deciding our case by the word of God. Now he that would fain know God's mind in everything, this is the man whom God will direct. The

2. Qualification is the meek. Psal. 25. 9. The meek he will guide in judgment, and the meek he will teach his way. By the meek is meant a man humble, that will submit himself to God whatever condition he shall appoint. This man God in his word will teach and direct. The

3. Qualification mentioned in order to this, is a constant dependence upon God. Prov. 5. 6. Trust in the Lord with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths. O! when a man is brought off from this spiritual Idolatry of making his bosom to be his Oracle, and his own heart to be his Counselor; when he doth in the poverty of his spirit humbly and entirely cast himself upon the help of God, and acknowledge him in all his ways, then he shall see a clear direction what God would have him to do. You have another place to this purpose, Psal. 143. 8. Cause me to know the way wherein I should walk: for I lift up my soul unto thee. O! when a man goes every morning to God, and desires the direction of his spirit, and professeth to God in the poverty of his own spirit, that he knows not how to guide his way for that day, then God will teach him the way he shall walk. So Psal. 25. 4, 5. Shew me thy ways, O Lord, teach me thy paths: what's his argument? on thee do I wait all the day. When you live in a constant dependence upon God, then will the Lord undertake to direct and guide you.

4. Obedience or Christian practice, that's one of the qualifications that makes you capable for direction from the word of God. Joh. 7. 17. If any man will do his will, he shall know of the doctrine whether it be of God. A man does not know whether this opinion, or that, be according to God's mind, when there are plausible pretences on every side; he that maketh conscience of known truth, and walketh up to his light; he that doth not search to satisfy curiosity, but out of a through resolution to obey and submit his neck to the yoke of Christ, whatever he shall find to be the way of Christ, that man shall know what is the way in times of controversy and doubtful uncertainty: he that will say as a famous German Divine, If we had six hundred necks, let us submit them all to the yoke of Christ; he that is resolved to submit to the mind of Christ, how contrary soever to his interest, to the prejudices and prepossessions of his own heart, he shall know the doctrine that is of God.

Doct. They that would speed with God, should learn this point of Christian ingenuity, unfeignedly to lay open their whole case to him.

That is, to declare what they are about, the nature of their affairs, the state of their hearts, what of good or evil they find in themselves, their conflicts, supplies, distresses, hopes; this is declaring our ways; the good and evil we are conscious to. As a sick Patient will tell the Physician how it is with him, so should we deal with God if we would find mercy. This declaring his ways, may be looked upon,

• 1. As an act of faith and dependence.
• 2. As an act of holy friendship.
• 3. As an act of spiritual contrition, and brokenness of heart: for this declaring must be explained according to the sense of the object of what David means by this expression, My ways.

First, His businesses or undertakings, I have still made them known to thee, committing them to the direction of thy Providence; and so it is an act of faith and dependence, consulting with God, and acquainting him with all our desires. This is necessary,

1. That we may acknowledge the Sovereignty of his Providence and Dominion over all Events, Prov. 16. 9. A man's heart deviseth his way: but the Lord directeth his steps. Man proposeth, but God disposeth, and carrieth on the event either further than we intended, or else contrary to what we intended.

2. We must declare our ways to God, that we may take God along with us in all our actions, that we may ask his leave, counsel, blessing, Prov. 3. 6. In all thy ways acknowledge him, and he shall direct thy paths. There's a twofold direction, one of God's Providence, the other of his Counsel. The direction of his Providence that's understood, Prov. 16. 9. A man's heart deviseth his way: but the Lord directeth his steps. But then there's the direction of his Counsel, and the latter is promised here, if we acknowledge God, and declare our ways to him, God will counsel us. And David did thus declare his way upon all occasions, 2 Sam. 2. 1. David inquired of the Lord, saying, Shall I go up into any of the cities of Judah? It is a piece of Religious manners to begin every business with God; to go to God, Lord, shall I do so, or shall I not? to desire him that is Lord of all, to give us leave; who is the Fountain of Wisdom, to give us Counsel; who is the disposer of all Events, to give us a blessing.

3. The declaring of our ways is necessary, that we may be sensible of God's eye that is upon us, and so act the more sincerely. Certainly it is a great advantage to make God conscious to every business we have in hand, when we dare undertake nothing but what we would acquaint him withal. There are some to whom the Prophet pronounceth a woe, Isa. 29. 15. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? For the opening of this place, surely none can seriously be so vain, and grow up to such sottish Atheism, as to think to hide a thing from God; but they are loath solemnly to draw it forth in the view of conscience, to revive a sense of God's Omnisciency upon themselves. We are said to deny that which many times we forget, and will not think of. So that those which hide their counsels from God, are those that will not take God along with them. In short, this declaration is not necessary for God, who knows our thoughts a far off, Psal. 139. 2. not only our words and works, but purposes, before we begin to lift up a thought that way. But this declaration is necessary for us, to increase the awe of God upon our heart, and that we may undertake nothing but what we will solemnly acquaint the Lord with. Well then, this declaring our ways is an act of dependence.

Secondly, By his ways may be meant, all his straits, sorrows, and dangers; and so this declaring it is an act of holy friendship, when a man comes as one friend to another, and acquaints God with his whole state, lays his condition before the Lord, in hope of pity and relief: We have liberty to do so, to tell God all our mind, Heb. 10. 19. Let us come with boldness, by the blood of Jesus: and Heb. 4. 16. The word signifies, with liberty of speech, speaking all to God, your whole state and condition; if you have any sins to be pardoned, any miseries to be redressed; that where you are doubtful, you may be helped by God's counsel; where you are weak, you may be confirmed by his strength; where you are sinful, you may be pitied by his mercy; where you are miserable, you may be delivered by his power. This is holy friendship, to acquaint God with our doubts, wants, griefs, and fears; and we may do it with more confidence, because we go to him in Christ's name, Joh. 16. 23. Whatsoever you shall ask the Father in my name, it shall be granted unto you. It is no fiction, or strain, but a real truth. Will Christ deceive us, when he saith Verily? And then whatsoever you ask: you have liberty to go to God for the removal of any fear, the granting any regular desire, or for satifying any doubt. Whatsoever you ask the Father in my name; our prayers by this means are Christ's request as well as ours. For instance, if you send a child or servant to a friend for anything in your name, the request is yours; and he that denies a child so servant, denies you; so saith Christ, Go to the Father in my name. God cannot deny a request in Christ's name, no more than he can deny Christ himself; therefore you may use a holy boldness.

Thirdly, By ways is meant temptations and sins; and so this declaring is an act of spiritual contrition or brokenness of heart. Sins, they are properly our ways, as Ezek. 18. 25. the Lord makes a distinction between my ways and your ways. God hath his ways, and we ours. Our ways are properly our sins. Now these, saith David, I will declare, that is, distinctly lay them open before God. This is a part of our duty, with brokenness of heart to declare our ways, to acquaint God fully how it is with us, without dissembling anything. It is a duty very unpleasing to flesh and blood; natural pride and self-love will not let us take shame upon ourselves; and out of carnal ease and laziness we are loath to submit to such a troublesome course, and thus openly to declare our ways. Guilt is shy of God's presence, and sin works a strangeness. Adam hid himself when God came into the garden; and when he could shift no longer, he will not declare it, but transfers the fault upon Eve, and obliquely upon God himself; and ever since there are many tergiversations in man's heart; and therefore it is said, Job 31. 33. If I have covered my sin as did Adam; Junius renders it more hominum, after the manner of men; but Adam 's name is used, because we show ourselves to be right Adam 's race, apt to cover our sins. The same expression we have, Hos. 6. 7. But they like men have transgressed the covenant; in the Hebrew 'tis, like Adam; so, if I covered my sin as did Adam, this is the fashion of men. Now David brought his heart to this resolution with much struggling, Psal. 32. 5. I said I will confess my sins; he forced himself, and thrust his backward heart forward by a strong resolution; for we are loath to deal thus openly, plainly, and truly with God, being shy of his presence, and would fain keep the Devils counsel, and come with our iniquity in our bosom. But though this is a troublesome displeasing exercise to flesh and blood, yet it is profitable and necessary For us thus to declare our ways.

1. Because it is made to be one of the conditions of pardon, and the act of Repentance that's necessary to the pardon of sin. Prov. 28. 13. He that hideth his sins, shall not prosper: but he that confesseth and forsakes them, shall find mercy; so it runs. And 1 Joh. 1. 9. If we confess our sins, he is faithful and just to forgive us our sins. God's Justice is satisfied by Christ, but it must be glorified and owned by us. So Jer. 3. 13. I am merciful, saith the Lord: only acknowledge thine iniquity, that thou hast transgressed against the Lord thy God. God hath mercy enough to pardon all; only he will have it sued out his own way, he will have his mercy asked upon our knees, and have the creature stoop and submit. And David, Psal. 51. 3. I acknowledge my transgression.

2. It is the only means to have our peace settled. If you would not have your trouble and anxious thoughts continued upon you, go open yourselves to God, declare your ways. Psal. 32. 5. I said, I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my sin. As soon as David did but take up a resolution, presently he felt the comfort of it. If David had confessed sooner, he had come to his case sooner. Distress of conscience is continued upon us until this be done; and especially is this found by experience, when great trouble comes upon us by reason of sin. There is some sin at the bottom God will bring out; and until they come to clearness and openness with God, the Lord still continues the trouble; they are kept roaring, and do not come to their peace. Job 33. 26, 27. When a man is under trouble, and the sense of sin doth not fasten on the heart, he is not prepared for deliverance; but when it comes to this, I have sinned, and it profits me not; then God sends an Interpreter, one among a thousand, to show unto man his uprightness.

3. It prevents Satan's accusations, and God's judgments. It is no profit to cover our sins, for either Satan will declare them, or God find us out, and enter into judgment with us. It prevents Satan as an Accuser, and God as a Judge.

1. It prevents Satan as an Accuser. Let us not tarry till our adversary accuse. There is one that will accuse you, if you do not accuse yourselves. He that's a tempter, is also an accuser of the brethren. Now Confession puts Satan out of office. When we have sued out our pardon, Satan is not an accuser so much as a slanderer, Rom. 8. 33. Who shall lay anything to the charge of God's elect? The Informer comes too late when the guilty person hath accused himself, and sued out his pardon. And,

2. It prevents God as a Judge. It is all known to God, Psal. 69. 5. O God! thou knowest my foolishness, and my sins are not hid from thee. It is a folly to conceal that which cannot be hid. God knows them, how? God may be said to know things two ways; Either simply, with respect to the perfection of his nature, and so he knows all things; or by virtue of his office, and so God knows things judicially, as Judge of the world; he takes knowledge of it so as to punish it, unless you confess it. But in this kind of knowledge he loves to be prevented; he will not know it as a Judge, if we confess it, when there is process against sin in our own consciences, 1 Cor. 11. 31. If we judge ourselves, we shall not be judged. When we accuse and judge ourselves, then God's work is prevented. God is contented if we will accuse, arraign, judge, and condemn ourselves, then he will not take knowledge of our sins as a Judge. The end of God's judging is Execution and punishment; but the end of our judging is, that we may obtain pardon. Now consider whether you will stand at the bar of Christ, not as a Savior, but as a Judge; or you will judge yourselves in your own heart. Better sit as Judge upon your own heart, than God should sit as Judge upon you; therefore deal plainly and openly with him.

Thus I have explained what it is to declare our wavs; it is an act of dependence, to take God's leave, blessing, counsel along with us; an act of friendship, as to lay open our case to God; and an act of brokenness of heart, as declaring our sins and temptations.

For the reasons, why if we would speed with God, we should unfeignedly lay open our case before him.

1. It argueth sincerity. A hypocrite will pray, but will not thus sincerely open his heart to God, Psal. 32. 1. Blessed is he in whose spirit there is no guile. No guile, it hath a limited sense with respect to the matter of confession; that doth not deal deceitfully with God, but plainly and openly declares his case. Many ways men may be guilty of guile of spirit in confession of sin; either when they content themselves with general or slight acknowledgments, as thus, We are all sinners; but they do not declare their ways. Generals are but notions; and as particular persons are lost in a crowd, so sins lie hid in common acknowledgments. Or else men take up the empty forms of others. You shall see in Numb. 19. the waters of purification wherewith a man had been cleansed, if another touched it, he became unclean, Confessions are like those waters whereby one hath cleansed himself: Now to take up others Confessions, and the forms of others, without the same affection, feeling, and brokenness of heart, doth but defile us the more; when the heart doth not prescribe to the tongue, but the tongue to the heart; or else men make some acknowledgments to God, but do not uncover their privy sore; they are loath to draw forth the state of their hearts into the notice and view of conscience. This guile of spirit may be sometimes in God's children. Moses had a privy sore which he was loath to disclose; and therefore when God would have sent him into Egypt, he pleads other things, insufficiency, want of elocution, that he was a stammerer, that he had not utterance; I, but his carnal fear was the main: therefore see how God touches his privy sore, Exod. 4. 19. Arise Moses, go into Egypt: the men that sought thy life are dead. Why Moses never pleaded that; he mentions other things that were true, that he was a man of slow speech, and his brother Aaron was fitter; but he never pleads carnal fear: but the Lord knew what was at the bottom. So it is with Christians; many times we will confess this and that which is a truth, and we may humble ourselves for it; I, but there's a privy-sore yet kept secret. Therefore this open-dealing with God is very necessary, to lay open before God whatever we know of our state and way, for then God will be nigh to us. Out of self-love men spare themselves, and will not judge and condemn themselves; therefore they deny, excuse, extenuate, or hypocritically confess, O! I am a sinner! and the like, but do not come openly.

2. It argueth somewhat of the spirit of adoption to put in the bill of our complaint to our heavenly Father, to draw up an Indictment against ourselves: to judge, that's irksome; but to put in a bill of complaint to a Friend, or Father, that savors of more ingenuity. To tell God all our mind, notes freedom and familiarity; not such as is bold, rude, nor a dress of words; but such as is grave, serious, proceeding from an inward sense of God, and hope of his mercy. 1 Joh. 3. 21. If our hearts condemn us not, then have we confidence towards God; then we can deal with him as one friend with another, and acquaint him with all our griefs and wants. A man had need walk exactly, that would maintain his freedom with God. There is a freedom, as men may call it, such as is bold, rude, and wretchless, in words only; but that which proceeds from confidence in God, and his mercy, that's a fruit of close walking; we cannot have it in our hearts without it.

3. It is the way to make us serious and affected with our condition. When we open our whole heart to God, then we shall be more earnest for a remedy; we content ourselves with some transient glances, and imperfect knowledge of our estate, and so are not affected as we should; a particular view of things most works with us. Look as Christ the more particularly he is set forth, the more taking is the object; when the lump of sweetness is dissolved, then it is tasted. The more particularly we pry into our estate, the more we are affected, and the more we shall see of the deceitfulness of our own hearts; When everyone shall know his own sore and grief, 2 Chron. 8. 29.

4. It will be of great advantage in the spiritual life, to declare often our whole estate to God; for the more men know themselves, the more they mind God, and their heavenly calling. Those men that make conscience of declaring themselves to God, will ever find lusts to be mortified, doubts to be resolved, graces to be strengthened. A man that doth not look after his estate, it runs into decay insensibly before he is aware: So when men grow negligent of their hearts, and never think of giving an account to God, all runs to wast in the soul. Searching and self-examining Christians, will be the most serious Christians; for as they have a more distinct affective sense of their condition, so they always find more work to do in the spiritual life. They come to know what are their sins, and assaults, and conflicts, and what further strength they may have in the way of holiness; and by this account they are engaged to walk more exactly, that they may not provide matter against themselves, 1 Pet. 3. 7. that their prayers be not hindered, that they may look God in the face with more confidence.

USE 1. Let us clearly and openly declare our condition to the Lord, our griefs and sorrows, and so our sins.

First, Our griefs and sorrows. Two things will quicken you to this:

1. The inconvenience of any other way. What will you do? If you swallow your griefs, that will oppress the heart. The more we unbosom ourselves to a friend, the more we find ease; vent and utterance, doth lessen our passion. An Oven stopped up, is hotter within: so the more close we are, the more we keep our own counsel, the greater is our burden. Look as wind when it is imprisoned in the caverns of the earth, it causeth violent Convulsions and Earthquakes; but if it find vent, all is quiet; so it is with the heart, when troubles are kept close, then they become the greater burden, they make the heart stormy, full of discontent; but when we open ourselves, as Hannah did her case to God, 1 Sam. 1. 8. we are no more sad; or if we go to anything on this side God, our troubles increase. When a man hath sorrow upon his heart, it is not the next ditch will yield him refreshing and comfort, but he must go to the fountain of living water. If we be afraid of an enemy without, our business is to strike in with God. Prov. 16. 7. When a man's ways please the Lord, he maketh even his enemies to be at peace with him. God hath the command of all things; he is first to be treated with, then there is hope and relief in God. When we are humble and tractable in our affliction, when we come and represent our case to him, the very thing gives us some hope; for the Lord doth all out of mercy. Therefore the very representing our misery, as David, Psal. 69. 29. But I am poor and sorrowful; that we are in a miserable forlorn condition, if you have nothing else to plead, this is that which moves God, and works upon his bowels. Look as beggars to move pity will uncover their sores, that as it were by a silent Oratory they may extort and draw forth relief from you: so go to the Lord, and acquaint him with your condition, some hope will arise hence; Lord, I am weak and poor, deliver me; that's all the argument.

2. As to sins, let me tell you, Go to God with clearness and openness, reveal your whole state, tell him what are your temptations and conflicts, and how your heart works. Though he knows it already by his own Omnisciency, yet let him know it by your own acknowledgments. Let him not know it as a Judge, take notice of it so as to punish you; but go deal plainly, and confess your sins. To this end,

1. There will be need of light, that you may be able to judge of things, Heb. 5. 14. They have their senses exercised to discern both good and evil. When a man hath not only a speculative knowledge, but hath his senses exercised, able to judge of the workings of his own heart, he can discern what's of flesh, and what's of spirit, and so can give an account to God. When we have not only some naked Theory, we shall be able to see what's a temptation, where our help, and where our weakness lies.

2. There needs observation of the workings of our own hearts. A man that would give an account to God, need to observe himself narrowly, and keep his heart above all keepings. David that saith here, I declared my ways; saith elsewhere, I considered my ways. It is but a formal account we can give, without serious consideration. We must therefore keep our hearts with all diligence, Prov. 4. 23.

3. There needs in many cases a serious search: for instance, in deep desertion, when God withdraws the light of his countenance, and men have not those wonted influences of grace, those glimpses of favor, and quickenings of spirit, and enlargings of heart, Psal. 77. 6. I call to remembrance my song in the night: I commune with mine own heart, and my spirit made diligent search. When under any despair of soul, trace it to its original cause, wherein I have grieved the Spirit of God. So Lam. 3. 40. Let us search and try our ways. There needs a very distinct and serious enquiry into the state of our souls, that we may deal ingenuously with God, and lay open ourselves before him.

II. The second clause, And the Lord heard me.

Doct. After an ingenuous and open declaration of ourselves to God, we find audience with him.

So did David, and so do all the Saints. He was never yet wanting to his people that deal sincerely with him in prayer. How doth God manifest his audience? either inwardly by the Spirit, or outwardly by Providence.

First, Inwardly by his Spirit, when he begets a persuasion of their acceptance with God, leaves an impression of confidence upon their hearts, and a quietness in looking for the thing they had asked. Before they have an answer of Providence, they have a persuasion of heart that their Prayer hath been accepted. There's a great deal of difference between accepting a Prayer and granting a Prayer: God's acceptance is as soon as we Pray, but the thing we beg for is another thing, and distinct; 1 John 5. 14, 15. This is the confidence that we have in him, that if we ask anything according to his Will he heareth us; and if we know that he hear us whatsoever we ask, we know that we have the petitions that we desired of him: God's hearing of us, his audience is a distinct thing from the answer of his Providence, and therefore when he begets a confidence that we are heard, and the soul begins to be quieted in God and look up for Mercy, it is a sign of his accepting our Prayer though the benefit be not actually bestowed. David found a change in his heart many times as if one had come and told him the posture of his affairs were altered, it is otherwise with you than it was when you began to pray; therefore you have him in the beginning of a Psalm come in with bitter complaints and groaning, his eyes were ready to drop out with grief, and presently he breaks out with thanksgiving, as, Psal. 6. 8, 9. Mine eye is consumed because of grief; it waxeth old because of all mine enemies: presently, Depart from me all ye workers of iniquity, for the Lord hath heard the voice of my weeping: So Hannah, she had commended her request to God, and was no more sad, 1 Sam. 1. 16. That's one way of answer when we have declared ourselves to the Lord, the heart looks out to see what will come of its Prayers; it begins to rest and is quiet in God, and look for some answer of the Mercy.

The Second Consideration, That the outward mercy in his Providence, is either in kind or in value. God doth not always answer us in kind, by giving us the thing asked; but doth give us something that is as good or better which contents the heart, by denying the thing desired, and giving something equivalent. Many times we ask Temporal Mercies, Defense, Victory, Deliverance, and God gives Spiritual; we ask Deliverance and God gives Patience, 2 Cor. 12. 8, 9. Paul asked thrice that the thorn in the flesh might depart from him; but Gad gives him sufficient grace. God doth not answer us always according to our will, but certainly according to our weal and profit: many times he will give the blessing in kind, but as other times he gives the value of it which is better: God may give temporal Comfort in kind, in anger; but the value, the blessing he never gives in anger, but always in love: when they asked meat for their lusts, God gave it in kind, in anger, Psal. 78. and I gave them a King in my wrath, Hos. 13. 11. when we are passionate and eager upon a temporal request, God doth answer in wrath; the Mercy is more when he gives us that which is better.

Thirdly, God delays many times when he doth not deny, for our exercise.

1. To exercise our Faith, to see if we can believe in him when we see nothing, have no sensible proof of his good Will to us. The woman of Canaan she comes to Christ; and first gets not a word from him, Christ answered her nothing; afterwards Christ breaks off his silence, and begins to speak; and his speech was more discouraging than his silence; she meets with a rough answer, It is not meet to give the children's bread unto dogs. Then the woman turns this rebuke into an encouragement, Lord! the dogs eat the crumbs which fall from their masters table. Then Christ could hold no longer: O woman! great is thy faith, be it unto thee even as thou wilt, Mat. 15. So many times we come to God, and meet with a silent Oracle, cannot get an answer; but if we get an answer, it may be we begin to think God puts us off as none of the sheep he is to look after: O! but when we wrestle through all these discouragements and temptations, then great is thy faith. In short, we pray for a blessing, and sometimes though God love the Suppliant, yet he doth not seem to take notice of his desires, that he may humble him to the dust, and may have a sense of his unworthiness, and pick an answer out of God's silence, and grant out of his denial, and faith out of these discouragements.

2. To exercise our Patience. Heb. 6. 12. Be followers of them who through faith and patience inherit the promises. Our times are always present with us, but God's time is not yet come. A hungry stomach would have meat before it's roasted or sod. Impatient longings must have green fruit, and will not stay till it be matur'd and ripened. Now God will work us out of this impatience. The troubles of the world are necessary for patience as well as faith.

3. To try our Love. Though we be not feasted with felt comforts, and present benefits, yet God will try the deportment of his children, if indeed he be the delight of their hearts, Isa.