Choice and Practical Expositions on Four Select Psalms

SERMON VI.

IN the Text itself we have two general Parts considerable: First, The temper and disposition of men of the World, laid down by way of question; There be many that say, Who will show us, &c. Secondly, The temper and disposition of the Saints and Servants of God, laid down by way of Petition, Lord lift thou up the light of thy countenance, &c.

We begin with the first, viz. The temper and disposition of Worldlings; There be many that say, &c. In which passage there are divers things considerable, as to the description and laying forth of the nature of such kind of persons in reference to true happiness, and that good which is desired by them: First, Here's their Ignorance, in that of themselves, they know not where true good is to be found; Who will show it us. Secondly, Here's their Idleness, in that they do not at all bestir themselves for the seeking and obtaining of good there, where it is to be had; There be many that say. Thirdly, Here's their Carnality, in pitching and fastening their thoughts and desires upon Temporal good only; for that's the good here chiefly intended, Any good.

First, (I say) Here's their Ignorance, in not knowing where true good is to be had; Who will show it us? as who of themselves did not know where to find it. This is the state and condition of the World, that they are at a loss for true Happiness, so as to define wherein it consists. The Heathen Philosophers they had many of them great Inquiries about it, and were divided amongst themselves concerning it. Some they put it in Honors, and others they put it in Pleasures, and others they put it in Riches. The best of them all, they put it but in the exercise and operation of civil and moral Virtues. None of them all could determine it, and absolutely conclude upon it, but were here in the dark. And so it is likewise the case of all other natural men, they are to seek in this particular, they know not where this Good is.

The reason of it is this, viz. That spiritual blindness which has occupated and prepossessed their minds: Man having fallen from God, as he has thereby deprived himself of the state of true Happiness itself. So he has likewise deprived himself of an understanding to know where it is: Insomuch as he wearies himself in the following after this thing and that, and never lights upon that which is the point indeed. As the Apostle gives that account of the Gentiles, in Eph. 4.18. Having the Understanding darkened, being alienated from the life of God, through the ignorance that is in them.

We see then, here by the way, what great cause we have to bless God for the Gospel, and the discovery of Salvation by Christ, and the opening of the eyes of our Understanding, by the Spirit of Wisdom, and Knowledge, and Revelation in him; that we may know what is the hope of our Calling, &c. Eph. 1.17. This is the advantage of all true Christians, that they know where true Happiness is to be had, and where alone; namely, in Jesus Christ, and the saving knowledge of Him: This is life eternal, that they may know thee the only true God, and Jesus Christ whom thou hast sent, John 17.3. And accordingly does the same Apostle bless God for this Knowledge, and triumphs in it, 1 John 5.20. We know that the Son of God is come, and hath given us an Understanding that we may know him that is true; and we are in him that is true, even in his Son Jesus Christ. It is the privilege which Believers enjoy above other persons, in that they know the vein, and spring, and rise of true Comfort and Happiness, which the others do not partake of. That's one thing considerable in the temper and disposition of the World; to wit, their Ignorance.

The second is their Idleness, or Indifferency, or Hypocrisy; Many will say, who will show us, &c. We see here how far the Religion of men of the World does for the most part extend, it's only to saying, and wishing, and proclaiming; never bestir themselves in the prosecution of that happiness whereunto they pretend; They say, Who will show it us? It must be put, as it were, into their mouths, and forced upon them; or otherwise they are not likely much to mind it, or to trouble themselves about it. The desires of carnal men to true happiness, they are but faint and languishing in them; they are not such as do produce any stirrings or activities in them, or which do put them upon the practice of those Duties which do make for it. Men are desirous to have good, but they are not willing to be good: They would be happy, but they would not be holy; which is the only way to happiness, and which does indeed make it up. This is that which is here signified to us in this Expression.

Again, Who will show us any good? Men love to be informed there, where they love not to practice answerably. They would be instructed, where they mean not to follow those instructions which are given them: As those People there in Jeremy, Chap. 42.3. Let the Lord thy God show us the way wherein we may walk, &c. Well, and what then when they were shown it? see in Chap. 44.16, 17. As for the Word which thou hast spoken to us in the Name of the Lord, we will not hearken unto thee. This is the temper of many more besides, very forward now and then to ask and inquire after their Duty, and that Good Way wherein they are to walk; Who will show us any good? but when they are shewn it, they will do but as they list. Thus Religion is made a Pageantry, a spectacle, a mere show; and that's all that it comes to with them.

It is good for us to take notice of these things, that so we may avoid them, and may not ourselves be guilty of them. And the Spirit of God in Scripture does for this purpose warn us of them, that so we may free ourselves from them; whiles he censures others, he does thereby admonish ourselves, which is the use that we are to make of it, to make us so much the more industrious, and serious, and sincere, in such things as these are, and to mind them better. But so much for that, the Idleness, or Indifferency, or Hypocrisy of men of the World, in such an expression.

The third is their Carnality, By taking good here; for that good which is only Temporal, as it seems to be here chiefly understood, by that which follows in the next verse to it, verse 7. of this Psalm; where is mention made of the Corn and Wine, such good things as are annexed only to this life here below. This is the good which these worldlings here mean, when they say, Who will show it us? And so it gives us another character of worldly men, in regard of their Desires; which is this, to be carried only after worldly things. There's no good which such as those can think of, or long after, but only the good of the world, to have that tendered to them; Who will show us this good? Though the words in the Proposition of them sound indifferently and indefinitely, Any good; yet it was this good which their thoughts and affections did especially run upon, which accordingly is here considerable of us, in reference to their disposition. This is that which the generality of people do mainly and principally look after, and bend their thoughts unto; Ease, and Pleasure, and Wealth, and Honor, and the like: There's nothing good with them, and which they think worth the pursuing, but only these. I shall not need to give you Instances and examples of it out of Scripture, they fall out to us in daily experience.

Therefore to give you some account of it, from whence it proceeds; there is this Considerable in it: First, The generality of the world, these many which are here spoken of; they know no other kind of good then such as this is: It is a true and common Observation, Ignoti nulla cupido; That good which is not known, it is not desired. Before anything raises the Affection, it must first of all touch the Apprehension; it must begin there. Now the apprehensions of most kind of people, they are very low, and limited, and confined in this particular: They think there is no other happiness, then the enjoyment of these outward good things, and therefore they labor for no other to be partaken of by them. Solomon has expressed it well to us, speaking in the person of an Epicure and worldly man: There is nothing better for a man, then that he should eat and drink, and that he should make his Soul enjoy good in his labor, &c. Eccles. 2.24. And so Chap. 8. verse 15. Nothing better under the Sun, then to eat and drink, and to be merry. Here's the Heaven of a worldly person; and because he knows no other, therefore he desires no other, and therefore he labors for no other. This is a true and just account of it; whence it comes thus to pass in him: If thou knewest the Gift of God, and who it is that saith unto thee, Give me to drink, thou wouldst have asked of him, and he would have given thee living water, says Christ to the Woman of Samaria, John 4.10. Therefore she did not ask for it, because she did not know it. And so it is likewise with all others besides, as to such things as these are: It is from hence, that they know no better.

Secondly, As it proceeds from a want of knowledge of better matters; so likewise from want of relish and savor of them: Though they may in some general manner apprehend that such things there are, yet they have not a right notion of them, from whence they might desire them, they have not such Principles in them as do close and comply with them. What's that in Nature, which makes the Stomach to desire its meat? why it is this, that it has in it some similitude and correspondency to it. There's likewise an assimilation of the one to the other, even so is it likewise to be here in these spiritual desires, that they may be such as they should be in us, they must proceed from gracious and savoury Principles, and an heart which has in it some agreement with the things themselves. This the Apostle intimates to us there in that place, in 1 Cor. 2.12. We have received (says he) not the Spirit of the World, but the Spirit which is of God, that we might know the things that are freely given to us of God. See here the knowledge of the things of God, it comes from the Spirit of God, and this Spirit received by us, and in us; and this also opposite to the Spirit of the World, which cannot reach or attain hereunto, as being of a nature different from it.

This is a sure Rule, That men's desires do partake of their dispositions: Look what the men themselves are, such are the desires that issue from them. As our Savior speaks to the Jews, Ye are from beneath, I am from above: ye are of this World, I am not of this World, John 8.23. And what does he seem to infer from it? why namely this, that therefore there were different and contrary desires and endeavors in them from himself; because these people were of the world, therefore they minded only worldly matters, and things from below. And so it is with all others besides; they have worldly, and earthly, and unsavory dispositions in them; and therefore they desire no other good to be bestowed upon them, then such as may in some manner be suitable hereunto.

This (for the Improvement of it) may serve as a just censure upon the affections, and inclinations, and dispositions of carnal men, and men of the world; as being very mean, and base, and unworthy, such as are only pitched and terminated upon these low and inferior matters. It's a good and pithy saying which is in use amongst some of the Arabians, Mundus hic cadaver est, & appetentes eum canes sunt. This world is a Carkass, and those which are greedy upon it are Dogs. Surely they are no better in the sense and judgment of the Spirit of God, who has a very low esteem of them, and does usually express himself with a great deal of contempt about them, as those who have indeed but little judiciousness in them, as indeed they have not; They are such as refuse Gold, and look after nothing else but pebbles and dirt.

Observe here further by way of Amplification, how the Holy Ghost lays this temper to the charge of many, as guilty of it; we may not wholly pass by that, but take some notice of it. The worst are always the most, and the most the worst: That's out of question, where there's one good man, there's many bad for him; and where there are some few who have their desires and affections, and inclinations rightly carried, there are many more in a quite contrary way. For one David, a man after God's own heart, there are many Opposites and Enemies to Him: Lord, how are they increased that trouble me! many are they that rise up against me. Many are they, &c. Psal. 3.1, 2. So Psal. 38.19, 20.

This, it first of all teaches us not to follow a multitude therefore, and to be ruled by the most; for if we do so (without due examination) we shall be likely to miscarry: It is no good argument (if there be nothing else for it) to say that many do thus and thus; for this, it may prove so even in such things as should be otherwise with us.

Again secondly, Let us take an account of ourselves, to see if we be not indeed of this number: For that which many are, it is hard for us to escape, and not ourselves to be in the same number with them. But these things I will not insist on, only I hint them to you; so much for that. And also of the first general in the Text, which is the temper and disposition of worldlings; There be many that say, Who will show us any good? Where ye have these things considerable in it: Their, 1. Ignorance. And 2. Indifferency. And 3. Carnality.

The second is, the temper and disposition of the people of God; which is here laid down in a manifest and direct opposition and contradiction to the former: For whereas the other were altogether ignorant of true Happiness where it was to be found; these resolve it into God Himself; Lord, lift thou up, &c. whereas the others were indifferent and careless for the attaining to it; These pray and entreat for it, whereas the others they fasten'd upon some outward and temporal good, as the matter of Happiness; these determine it to the light of God's Countenance, Lord, lift thou up the light of thy Countenance upon us.] This is an expression not only of David 's desire for his particular, but likewise of all the Saints and Servants of God whatsoever. It is that which every good Christian does in his heart say Amen unto, and prefer above anything else, to have the light of God's Countenance lifted up upon him. There's a three-fold step, or gradation, if we observe it, whereby this Prayer of the Prophet David 's does ascend: First, For God's Countenance. Secondly, For the light of his Countenance. Thirdly, For the lifting of it up.

For the Countenance of God; First, David prays for this: And what is this? In one word, his favor, his gracious good will and loving-kindness; that's the Countenance of God which is here intended: This is that which is desirable more then anything else, as wherein true happiness does only consist; and so indeed we must here take it. The Psalmist by this expression does not only show us his Affection, but his Judgment, and he does hereby determine that good which worldly men did only grope after, but could not find. This Petition and Request of David 's it does resolve their unsettledness, and leads them to the true Spring and Fountain of Happiness indeed; There's nothing in all the World which is to be likened and compared hereunto. And so the Scripture sets it in divers other places besides, as Psal. 30.5. In his favor is life. And Psal. 63.3. Thy loving-kindness is better then life. And Psal. 36.7. How excellent is thy loving-kindness! &c. Many places to this purpose. There are two Points which are here pertinently considerable of us: The one is, from considering the words absolutely, as they lie in themselves, and so they have this in them; That God's loving countenance is the sum of a Christians Happiness. The other is, from considering the words relatively or reflexively as coming from David, and so they have this in them; That God's Children do desire his favor and countenance above anything else.

First, Take them absolutely in themselves, and so they have this in them; That God's Countenance is our greatest Happiness; it is that good which is in itself desirable more then anything else in all the world. This is clear both from the Context, as also divers other Scriptures besides, which we mentioned before.

And it will appear further upon these Considerations: First, As it is the most general good, of the greatest and largest extent: That must needs be the greatest good, which is the Cause and Productor of all other good besides. It is that which makes money so valued and esteemed of in the World, because (as the Preacher says of it) It answers all things, (Eccles. 10.19.) And yet it does not so neither; there are many things here below, which money cannot purchase: Not a nights Rest, not a cheerful Spirit, not an healthful Body, &c. yet because it can procure these in some sort, as the means and preparatives, as by Food and Physic, &c. and many other things besides; therefore we esteem of it for its extent.

But now it holds good of God's Favor and Countenance in a special manner; this it will reach anything. There's nothing desirable of us, and fitting for us to have, which this will not procure to us. He that has God's Countenance upon him, he shall not want anything that he can wish for; As Zedekiah said to the Princes, Jer. 38.5. The King can deny you nothing. It is the case of God Himself towards his Children, and those which are in favor with him, as the Scripture does abundantly signify and declare unto us. Thus Psal. 34.9, 10. Oh fear the Lord, ye his Saints: for there is no want to them that fear him. The young Lions do lack, and suffer hunger: but they that seek the Lord shall not want any good thing. And Psal. 37.4. Delight thyself in the Lord, and he shall give thee the desires of thine heart. So Psal. 84.11. The Lord God is a Sun and Shield: the Lord will give Grace and Glory: no good thing will he with-hold from them that walk uprightly. Love, it is a prodigal Affection, it cares not what it bestows upon the party beloved. And such is God's to those which are his Favorites: It is no more but ask, and have with them; Whatsoever ye shall ask the Father in my Name, he will give it you, John 16.23.

And this seems to be the very scope of the Text, and that which is intended in this expression, as appears by the inference of it, and bringing it in; when they of the world had said, Who will show us any good? The Prophet presently turns himself to God with this Petition, Lord, lift thou up the light of thy countenance upon us. As who should say, if he had that, he should have any good indeed which he could desire, and so he should: That's one Argument or Demonstration of it. God's Countenance it is the greatest good, because it is the most general good, and which produces all others besides.

Secondly, It is the most satisfactory good: It contains the greatest sweetness and comfortableness in it. A man may have a variety of Comforts, and yet have but little comfort in them: They may be good in themselves, and considered in their own nature; and yet he for his particular relish find but little goodness in them. But now to a man who is in favor with God, everything becomes comfortable to him; God's Countenance it puts a sweetness and relish into everything which we receive from him; without which it is not itself. As it is betwixt man and man; The affection of a man is his kindness, as Solomon speaks, Prov. 19.22. If a man have never so many curtesies from another, if he have them not in love and good will, he had as good not have them at all. Therefore it is the same wise man's counsel, Prov. 23.6, 7, 8. Eat thou not the bread of him that hath an evil eye, &c. The morsel which thou hast eaten up, thou shalt vomit, &c. The same may be said in this case, as to those Comforts which we receive from God: If we have them not from his love and good will, we loose the sweetness of them. It is his favor that sweetens all unto us, and makes it to be that which it should be. And because it does so, it is therefore the most transcendent good of any other whatsoever: That's a second Argument.

Thirdly, It is the most durable and lasting; That has a great stroke in good, to make up the completeness of it; Its continuance and perpetuity. Though a man have many comforts, yet if he have them but upon uncertain terms, it does much take from the comfortableness of them. Now therefore this is further considerable in the favor of God, that it is such a good as does last and abide: The things themselves last not (if we speak of the comforts of the world) Riches, and Honors, and Friends, and Health, and the like; but God's favor, which is the spring of them to his Children, that holds and continues: Though the Pitchers be broken, yet the Fountain still remains; My loving-kindness will I not take away from thee, nor suffer my faithfulness to fail, Psal. 89.33. Therefore it is called Everlasting kindness, Isaiah 54.8. And kindness that shall not depart, verse 10. As the Covenant itself is everlasting, so are the mercies that come from it; The sure mercies of David, Isaiah 55.3. And that's a third Consideration.

Lay all together, and we see the Point abundantly cleared and confirmed unto us; That God's Countenance and Favor, it is the chiefest good to be desired of us: Which (for the use of it) should have this influence upon us.

First, To teach us to labor for it above all other things besides: Do as David does here before us, and take his example for it, to be our guide and direction in this particular: When we observe men (as sometimes we shall) toiling for the things of the world, laboring for this thing and that; anything rather then that which they should: (Who will show us any good?) Then see what lies upon us to be endeavor'd after for our particular; and that is, to have God's Favor towards us, and his Countenance shining upon us. This is that which will be more to us then all; It is the most compendious way to Happiness that can be. It is a great advantage in the way of Happiness, when a man's desires are couched and comprehended in a narrow room; that he has not many things to look after, but only one. As thus it is here, as to God's Favor and loving Countenance. And others worldliness should here provoke us, when the World cry, Who will show us? &c. Then let us to choose cry, Lord, &c. It is Unum necessarium, The one thing needful, which is here to be looked after by us; and such, as if we have that, we have many other things together with it and in it. For which cause we should be persuaded to pursue it above anything else besides.

Secondly, We should much rest in it when we have it, and be much satisfied with it; We should think ourselves happy in the enjoyment of such a Privilege as this is, under many other seeming wants besides. What was that whereby the Lord went about to satisfy Paul, when he was exercised with that sad Affliction upon him, which was to him like a thorn in the flesh, the buffeting of Satan, 2 Cor. 12.9? why it was this, That his Grace was sufficient for him. God's Grace, or Favor, or Good will, was a sufficient stay to him, even in that grievous and burdensome condition; and so it may likewise be to any others besides: It is that which may strengthen and sustain them, and support them, and keep them up from all kind of Discouragements whatsoever. And it is a very great weakness in us, to be dejected with any petty trouble or evil, whiles we can assure this to our Souls.

Thirdly, Take heed of interrupting it, and of eclipsing it any way to us. Those things which are most comfortable in their enjoyment, are most sad in their deprivation.: And the greatest Comforts are the foundation for the greatest Discomforts, when once they are removed. Let us therefore take heed of anything which may cause God to frown upon us, or to abate of his Countenance to us. As Jacob said to his Wives about Laban, I see your Father's countenance, that it is not towards me as before, Gen. 31.5. When it shall be thus at any time with the Servants of God, the case is very sad with them. Now let us beware that it be not so with us; Take heed of doing, or omitting, anything from whence the Lord may see cause to remit of his Favor and Good Will towards us; forasmuch as this is the greatest Good that is, as we have now cleared and demonstrated to you. And that's the first step or gradation, whereby this Prayer of David ascends; to wit, for God's Countenance itself to be bestowed upon him.

The second is, the light of his Countenance; He prays for that also: This has a further notion in it then the former, and does exhibit somewhat more unto us, as to be desired by us; and that is the discovery and manifestation of this Favor. David would not only have God's Good Will and Loving-kindness to him, but he would apprehend it, and be sensible of it likewise: For these are two things, To have it, and to feel it or know it. Now David would have one as well as the other; whereby he shows us, that it is a thing, which in its own nature is desirable of us, as indeed it is: And the other not complete without this. This David knew, and found some other time in his own spirit; and therefore so much begged and cried for it, Psal. 51.12. Restore unto me the joy of thy Salvation, and uphold me with thy free Spirit. This is that which makes a Christian full of comfort, and joy, and lightsomeness, and cheerfulness indeed, when as nothing else will: And the want of it makes many to walk mournfully all their days, in the sadness and bitterness of their Souls.

This (to set it forth unto you) has, besides itself, many special advantages attendant upon it: As, First, Activity in duty; it puts a life into all our Performances, and makes them to come off so much the more freely and roundly from us. There's nothing such an encouragement to Service, as the Masters acceptance: And so it is here betwixt God and us, when we are persuaded of his good will towards us, it will make us to serve him with more alacrity and cheerfulness of Spirit, as, Eccles. 9.7. Go thy way, eat thy bread with joy, and drink thy wine with a merry heart; for now God accepteth thy work. When God once accepts our work, and signifies this acceptation of it to us and our persons, first as the spring of all, this must needs put joy and mirth into us when nothing else will. This, it oyls the wheels of our souls, makes them like the Chariots of Aminadab; that is, of a willing people, Cant. 6.12. There's nothing which is more necessary to work then light, without which it cannot be performed; such is the light of God's Countenance, as the Sun shining upon us, guiding us, and directing us, and comforting us in all our ways.

Secondly, Patience in Afflictions, that's another advantage and benefit which does spring from this likewise. The surer we are of God's Favor, the more willing are we made thereby to endure whatever God in his Providence lays upon us; because we are persuaded of it as coming to us from his love in Christ; not from hatred, but good will. And we have also that with it, which does swallow all other evils besides, through the eminency of it.

Yea further, Thirdly, Comfortableness and cheerfulness through our whole course: In Duties, in Afflictions, yea and in Comforts too; when we are once sure of this; as they are better in themselves, so they are better to us also in our apprehension, and we relish them so much the more; yea, we become hereby more comfortable to others, and those whom we converse withal; which otherwise we cannot be. There's none can with any life or efficacy speak comfortably to the conscience of another, which has not some impression of it upon his own heart, as I have heretofore shown out of another Scripture. And none can have this, who is not persuaded of God's good will to him. Therefore David seasonably begs for this, not only God's Countenance, but the light of it. That's the second.

The third is, the lifting of it up; that is, the enlargement and advancement of it for the measure and degree. Let us feel the effects of thy Grace at full, even as the Sun shooteth out in its beams at full mid-day; give us as much of it as may be. That heart which has felt the warmings of God's love upon itself, thinks it can never have enough of it; but the more it has, the more it still desires to be communicated unto it.

And this leads me to the words considered reflexively, as coming from David; and so showing, not only his judgment, what he thought of the thing itself; but also his affection, how he stood disposed to it. And not only his own affection, but the affection of all the Saints and people of God together with himself.

Where, that I may the better give you this sense in the full extent and latitude of it; it may not be amiss for us to cast our eyes back a little upon the words going before in the former part of the verse; There be many that say, Who will show us any good? And these understood of worldlings, not as wishing any thing to themselves by way of Petition, but rather as scorning and contemning the people of God, by way of question or doubting. The world (says David) do despair of any good or happiness coming towards God's Servants; Who will show us? that is, us which are God's people: They say, Who will? that is, they conclude that none will: They conceive it to be a lost case for us to expect or look for any good at all to betide us. In answer to this David subjoins, Lord lift thou up the light of thy Countenance upon us. We'l take notice briefly of them both: First, Of the scornful Speech of men of the world. And then secondly, Of the Reply of God's people in answer thereunto.

We begin with the first, viz. The scornful Speech of men of the world; They say, Who will show us any good? These are the thoughts which they have of us. This is added by way of opposition to that which went before, in the foregoing verses; David had there declared, That the Lord had set apart him that was godly for himself: That he would hear, when he called unto him, verse 3. &c. Now in reference to this, does he bring in these worldlings replying; Who will show them any good? namely, the Saints and Servants of God; and this does the holy Prophet here take notice of in them. That which we may observe from it is this, That God's Children are in the eyes of the World, a very contemptible and despicable Generation; they look upon them as such, whom none respects, or has any regard at all unto, Ester 3.8.

Would we know the ground of it? Take it briefly thus: First, Because they contemn them themselves; worldly men they think God to be such another as themselves, Psal. 50.21. That his thoughts are like unto theirs: Now they for their particulars think basely and meanly of God's Servants, and wish no good at all to them; but rather the contrary, and therefore are apt also to think that God Himself does so likewise.

Secondly, They judge of them also according to outward and present appearance: They consider them to be an afflicted people for such a season and moment of time, and therefore they think it will never be better with them. As now the Enemies and Adversaries of David in this present juncture in which he was in, they saw him persecuted, and afflicted, and opposed; and therefore thought that it would be always so with him: They conclude of them for the future, by the time present.

This may teach the Servants of God, not from hence to be discouraged in themselves, as being never the worse for it: It is no matter what the world thinks of them, or what contemptuous thoughts they have about them: it is but suitable and agreeable to that nature and disposition which is in them. This David teaches us to expect and make account of in this expression here used by him; Many will say, &c. So much may suffice for that, to wit, The scornful Speech of men of the world.

Now the second is the Reply of God's people in answer hereunto; Lord lift thou up, &c. These words are differently read, according to different Interpreters; either by way of Petition or Assertion: By way of Petition, thus, Lord lift thou up the light of thy Countenance upon us: So we have it in our own Translation. Or by way of Assertion, thus, The light of thy Countenance is lifted up, or sealed upon us; As the Vulgar Latin following the Septuagint, Signatum est super nos lumen vultus sui.

First, Take it by way of Petition, Lord lift thou up. So David desires that God would manifest his Favor towards him, that is, that he would make it conspicuous in the eyes of his Enemies. Thus it suits with that in another place, Psal. 86.17. Shew me a token for good, that they which hate me, may see it, and be ashamed: because thou, Lord, hast holpen me, and comforted me. Look as when some great Prince does publicly own and take notice of his Favorite, he does thereby shame all those which are his opposities and enemies to him. So, when the Lord does manifestly declare his acceptance of any of his Servants, all their enemies are thereby confounded, and put to silence; and this was that now which David prayed for as to himself, that God would do thus much for him. Lift up the light of thy Countenance, that is, make it evident and conspicuous.

Or secondly, Take it by way of Assertion; The light of thy Countenance is lifted up upon us, or sealed. And so they have again a double force or emphasis with them: The one is, to the Confusion of the Enemies; And the other is, to the Consolation of the Saints and people of God. To the Confusion of the Enemies, thus, You question God's favor towards us, why it is sufficiently evident and conspicuous upon us: It is such as everyone may easily behold, if they will but look and open their eyes. This is that which may be taken notice of by us, That God's Favor towards his people is notorious; it is such as is open to every eye. Thus in Isaiah 61.9. Their Seed shall be known among the Gentiles, and their Off-spring among the people: all that see them shall acknowledge them, that they are the Seed which the Lord hath blest. Thus God did with his people of old, the Israelites, in the eyes of the Egyptians, He manifested his Favor towards them; insomuch as their very Enemies acknowledged it, and were made sensible, and apprehensive of it, as Exod 14.25. Let us flee from the face of Israel, for the Lord fighteth for them against the Egyptians. And so in the eyes of the Gibeonites, the fear of the Israelites fell upon them, which made them to work wilily with them, Joshua 9.24. Because it was certainly told thy Servants, how that the Lord thy God commanded his Servant Moses to give you all the Land, and to destroy all the Inhabitants of the Land from before you; therefore we were sore afraid of our lives, because of you, and have done this thing. And so it was also with the Philistines, 1 Sam. 4.8. Who shall deliver us out of the hands of these mighty God's? namely, the God of the Israelites, who had received such tokens of favor from him.

Indeed the Churches Enemies they will not always see and observe it; Lord, when thy hand is lifted up, they will not see: yea, but they shall see, and be ashamed too, says God of them, Isaiah 26.11. And Psal. 46.10. Be still, and know that I am God: I will be exalted amongst the Heathen, I will be exalted in the Earth. Thus we see how this Expression makes for the Confusion of the Enemies; Lord, the light of thy Countenance is lifted up; that is, is manifest.

Secondly, It makes also for the Consolation of the people of God; It is sealed or confirmed upon us; so some Translations have it, as the Septuagint 〈 in non-Latin alphabet 〉 , and the Vulgar Latin following them. And so David is conceived here to speak out of the experience of God's goodness to him, and the rest of God's people with him; to whom his Favor was not only simply expressed, but also more fully ratified and (as it is here rendered) sealed: Signatum est super nos lumen vultus sui. This has also a good sense with it.

There are divers and sundry ways, in which God's love may be said to be sealed and confirmed unto us.

First, By the Spirit in our Hearts; Sealed by the Holy Spirit of Promise, Ephes. 1.13. And Chap. 4.30. Sealed unto the day of Redemption. And 2 Cor. 1.22. Who also hath sealed us, and given us the earnest of the Spirit in our Hearts. And Rom. 8.16. The Spirit itself beareth witness with our spirits, that we are the Children of God.

Secondly, We are sealed by the Sacraments in Baptism; which as it is said of Circumcision, has the nature of a Seal in it, to assure us of God's good will towards us. And in the Lord's Supper, which has the like efficacy with it, to seal up to us all the Benefits and Privileges which we receive and partake of by Christ.

Thirdly, By Providence, and the Constancy of God's undertakings for us, and appearing on our behalf: God's Good Will is sometimes sealed to his people from thence; whereby His blessing of them does appear not to be casual or accidental, but to have a good bottom and foundation for it, which they may much rest and build upon. As assuring them, that what he has done for them already, he is ready still to do for them, &c. So ye have the words also in that sense: And so much for the whole sixth verse before us; There be many that say, Who will show us any good? Lord lift thou up the light of thy Countenance upon us: Or the light of thy Countenance is manifested and confirmed to us.

SERMON VII.

IN the Text itself there are two general Parts considerable: First, The Condition mentioned. Secondly, The Amplification of this Condition: The Condition, that we have in these words, Thou hast put gladness into my heart. The Amplification of it in these, More then in the time that their Corn and Wine increased.

We begin with the first of these Parts; to wit, The Condition mentioned, in these words, Thou hast, &c. Which passage is again considerable of us two manner of ways; Either Absolutely, as it lies in itself; Or Relatively, as coming from David; either in the Proposition, or else in the Reflexion.

First, Take it simply and absolutely in the Proposition, and as it lies in itself. And here again we have three Particulars more: First, The Affection itself; And that is joy or gladness. Secondly, The Seat or Subject of this Affection, and that is the Heart; Gladness in my heart. Thirdly, The Rise, or Original, or Conveyance of this Joy and Gladness whatsoever it is: And that is by Gift from God, Thou hast put it.

For the first, The Affection itself, which is here mentioned; It is joy or gladness: And that also as belonging to David, who is here, as it were, a Representative of the rest of the Servants of God. We see here how that this is such a business as God's people have a very good share and interest in. And they have so in a twofold respect: First, Upon a common account; They have gladness belonging unto them, in some sort even so. Secondly, Upon a peculiar account; They have gladness belonging unto them even so likewise.

First, Upon a common account; They have gladness so belonging unto them: They have a share in natural and temporal Joy, which is not altogether denied unto them. Christians they may lawfully joy and rejoice in outward Comforts, and be glad when such things as these are vouchsafed unto them. We have instances of it in Scripture in sundry Examples, wherein is shown how the Servants of God have oftentimes been very much affected upon such occasions; and it hath not been improper for them so to be: Religion it does not destroy Nature, but rather perfects it; And as in other things, so also in this. Indeed the joy of Christians, in respect of outward things, is very much qualified and reduced; in regard of the manner of it, and in regard of the measure of it, and in regard of the time of it, &c. Such as these they must take heed, of having their hearts too much swollowed, and transported, and taken up with such matters as these are: They must rejoice with fear, and be glad with trembling, in regard of the great uncertainty and mutability of all these things here below. And they must so rejoice in their own welfare and prosperity, as in the mean time not to be unmindful of the Afflictions of their Brethren, which should serve very much to allay and restrain the excess of their joy. But yet in a sober and moderate way there is a liberty allowed unto them for such affections as these are.

Secondly, As there is joy belonging to God's Servants upon a common account, as Men; so upon a peculiar account, as Christians: Even of another and of an higher nature then is to be found in other persons. There's joy in God's people, which is the joy of God's people. As their peace is such a peace as the world cannot give, so their joy is such a joy as the world cannot have. Now this is called emphatically, The gladness of God's Nation, Psal. 106.5. Remember me, O Lord, with the favor that thou bearest unto thy people, that I may rejoice with the gladness of thy Nation. God's people they have a peculiar gladness both in regard of the things themselves, which they are glad of, as also in regard of the carriage of their minds and affections unto them, who first of all do rejoice in God Himself, as the Primary and chief Object of their joy: And then do rejoice in all other things besides in reference and subordination unto him: The joy of God's Children, it is of a spiritual and heavenly nature, and thereby distinguished from the joy of all other persons who are not of that number; which is commonly carnal and earthly, not only in regard of the matter of it, but also in regard of the affection; not only in regard of the things which it is conversant about, but also in regard of its conversation and exercise about those things.

The business of joy or gladness, which is here exhibited to us in this Text, and which we are now to speak unto, (for the better opening of it to us) is considerable under a three-fold Notion: Either as a Grace, or as a Duty, or as a Privilege. It is a Grace, in regard of the principle of it: It is a Duty in regard of the exercise of it: It is a Privilege in regard of both.

First, It is a Grace in regard of the principle of it: Joy it is a fruit of the Spirit, Gal. 5.22. Namely, this joy which we now treat of, which is proper to the Servants of God. The gladness which is in them is not only a natural affection, or such a thing as does merely arise and proceed from natural temper, but it is a spiritual and supernatural disposition which is wrought in them by the Holy Ghost. And is of the same nature and condition with those other Graces which are mentioned therewith in the same Scripture; As Love, and Peace, and Gentleness, and Goodness, and Faith, &c. Which are effects of Regeneration, and of the work of the New Creature in us.

Secondly, It is a Duty in regard of the exercise of it. It is not a matter of indifferency to Christians, whether they rejoice or no, but it is imposed and laid upon them, and commanded and required of them. The Scripture is very full in expressions which it hath to this purpose, as 1 Thess. 5.16. Rejoice evermore. Phil. 4.4. Rejoice in the Lord always, and again I say Rejoice. In Psal. 22.11. Be glad in the Lord, ye Righteous, and shout for joy all ye that are upright in heart. Yea this Duty is so necessary, as that the neglect of it is sometimes threatened by the Lord to those which omit it, as Deut. 28.47. Because thou servedst not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things, therefore thou shalt serve thine enemies which the Lord shall send against thee, in hunger and in thirst, and in nakedness, and in the want of all things. God requires and expects from his servants, that they should occasionally be full of Joy.

Thirdly, It is a Priviledg and a very great Advantage there, wheresoever it is observable: And in this notion is it here represented in this present Text. This gladness of heart which is here spoken of, it is so spoken of, as a very great mercy to those who are made partakers of it: And indeed so it is in the full latitude and extent of it. It is a mercy, if we take it in a natural sense; To be of a cheerful and comfortable temper and constitution. And so the Scripture does sometimes express itself about it, Prov. 15.13. A merry heart makes a cheerful countenance, but by sorrow of heart the spirit is broken. So Pro. 17.22. A merry heart doth good like a Medicine, but a broken spirit drieth the bones. And again, Prov. 15.15. All the days of the afflicted are evil, but he that is of a merry heart, hath a continual Feast. All which places, and the like, are true, being taken in a common acception of that joyfulness which does proceed from mere natural temper. But this is not all, nor the mercy which is here considerable; No, but such a cheerfulness doth both arise from spiritual principles, and also does proceed upon spiritual grounds and considerations. This is that which David does here signify, as especially belonging to himself, with the rest of God's servants.

From all together we may gather thus much, That Religion is no Melancholy business, as the World would represent it, and thereby cast a scandal upon it; That when men come to be Christians, they must bid adieu to all kind of joy and rejoicing whatsoever. No, it is not so; it does not exclude all natural joy, but it does especially set up spiritual. Indeed it cannot be denied, but that Religion has its sadnesses with it, as well as its joys, but those sadnesses, they end in joy. Theres sadness from the sight of sin, but then theres joy from repentance for sin, and the apprehension of sin pardoned. And this is that which is especially considerable of us. So far is a good Christian from being excluded from all manner of joy, as that indeed it does most properly of all other belong unto him. Theres none that have so much cause to rejoice (if they duly consider it) as the children of God, because indeed, it is they only who have the truest matter, and ground, and occasion of joy in themselves. Whats the ground and matter of true joy? why surely it is God pacified, and reconciled in Christ. Joy, it is the fruit of Peace, and therefore it is joined with it, Rom. 14.17. Peace and joy in the Holy Ghost. Where theres no peace, there can be no joy; that is, which is regular, and such as it should be: which by the way, serves to discard all wicked and ungodly persons, and to deprive them of this privilege. It is true, that they oftentimes have their jollities and frollicks with them, but they come not from true and sound joy: It is not gladness, but madness, the joy of such kind of persons. But the joy of God's servants, it is such as is rightly founded and bottomed, and so it is such as is right and good unto them. As they know in whom they have believed, so they know in whom they have rejoiced; as we shall hear more afterwards out of this Text. And this joy, it is their peculiar privilege; therefore to this purpose they rejoice, not only in such things as those which are pleasing to flesh and blood, and agreeable to sense, but even in such things as are opposite and contrary. And so the Scripture acquaints us concerning them: As Rom. 5.1, 2, 3. Being justified by Faith, we have peace with God, through our Lord Jesus Christ, and rejoice in hope of the Glory of God; yea, not only so, but we glory in Tribulations; which is such a thing as the world is altogether unacquainted withal. And this is the first particular which is here considerable of us, viz. The Affection itself here mentioned, Joy or Gladness.

The second is the seat or subject of this Affection. And that is here expressed to be the Heart; Thou hast put gladness into my heart. This is such as all sorts of persons in the world do not partake of, which yet seem to partake of gladness. There are many which have it extending no farther than their outward man. In their countenance, and in their speeches, and in their garments, and in their gestures, and the like; put a good face perhaps upon it, are jolly and merry to see to, who yet, if ye could but unbutton them, rip them up, and see whats within them, ye should find other kind of cheer then that comes to: Even in laughter the heart is sorrowful, and the end of that mirth, says Solomon, is heaviness, Prov. 14.13. But the gladness here of David, and so of the rest of God's servants, is declared to be here in the heart, which seem to carry these intimations with it.

First, Its real and sincere; theres no falseness or hypocrisy in it, but it is that which it appears to be, and seems for. The gladness of the world, it is oftentimes more in show then it is in reality. But the gladness of a Christian, it is otherwise; Its real and substantial. Look as a Christian is real in all other Graces besides, in his Love, and in his Faith, and in his Humility, and so of the rest; so amongst the rest, he is real in his Joy and rejoicing likewise. As everything else in him comes from his heart, so also does this. And as it is real in the nature of a Grace, so is it also real in the nature of a Priviledg.

Secondly, It is secret and unseen: That which is fixed in the heart, is not so obvious to the eye, neither is it so easy to dive into it; no more is it always so easy to observe the joy of a Christian; though it be such as many times does break forth into the outward man, yet again it is as often retired. Therefore it is expressed sometimes by the hidden Manna, which no man knoweth saving he that receiveth it, Rev. 2.17. A child of God hath that great joy and comfort in his own heart, which worldly men cannot conceive, or apprehend what it is. A stranger doth not intermeddle with this Joy, as it is in Prov. 14.10.

Thirdly, It is Firm, and deeply rooted. Its lasting and continuing: That's also signified by Gladness in the heart. It has a good bottom and foundation with it, which is not easily removed; Your heart shall rejoice, and your joy shall no man take away from you, says our Savior to his Disciples, Joh. 16.22. Where the heart rejoices, that joy is not easily spoiled, or destroyed, or taken away. As for the gladness and joy of worldly men, it is such as has no root or bottom in it at all; and so it quickly withers, and perishes, and fades away. The triumphing of the wicked is short, and the joy of the hypocrite is but for a moment, says Zophar, in Job 20.5. And as the crackling of thorns under a pot, so is the laughter of a fool, says the Preacher, Eccl. 7.6. that is, it makes a great blaze and noise for the time, but then it is quickly over. But now the joy of God's servants, it is abiding, and such as will hold, as we have it expressed unto us in Isaiah 35.10. The ransomed of the Lord shall return, and come to Zion with Songs and everlasting Joy upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away. And thats the second thing here considerable of us, to wit, the seat or subject of this Affection, The Heart.

The Third is the Original, or Conveyance, thats in these words, Thou hast put it, or given it; Dedisti laetitiam. The gladness, although it be in the heart, yet it does not grow out of the heart; no, but it is ab extrinseco, it is put into it. As we have not Grace of ourselves, so we have not joy or gladness of ourselves neither, which is the fruit of Grace: No, but this comes to us from the same hand as everything else does, which has anything of Good in it. It comes down from above from the Father of Lights. Therefore it is worth our observation, that it is not only said here impersonally, there is gladness in my heart; but as leading us to the Spring and Fountain of this gladness in him, Thou hast given it me. He that is the God of all Grace, he is the God of all comfort, and the Father of all Consolation. So that whosoever hath anything of this, he must have it from him, and go to him for it. There are many, who when they are in any distress and sadness, which is at any time upon them, where they do, they think, find comfort and joy to be conveyed unto them, by betaking themselves to the creature, and something of that; but thats not the way to come to be partakers of it. They that would be glad of heart, they must go to the maker of the heart to bestow this gladness upon them, as being such, which belongs to him only to bestow it. And so much may be spoken of this passage, considered simply and absolutely in itself, and in the Proposition.

Now further secondly, we may look upon it Relatively, and Reflexively, as coming from David in his Return upon it. As it was so in the thing itself, there was gladness in David; so it is that which he does here in this place seem to give an account of in these words now before us. And there are three things again which are here to this purpose considerable: First, That he observes it: Secondly, That he acknowledges it: Thirdly, That he declares it.

First, I say he observes it, and takes notice of it, Thou hast put gladness into my heart. The servants of God, they are sensible and apprehensive of God's favors towards them in this particular; they take notice, not only of temporal comforts, but of spiritual; not only of the Corn, and the Wine, and the Oil, and such things as these, but also of the Joy; of the Oil of gladness, as well as any other Oil besides; and of this indeed more then of anything else.

Secondly, He acknowledges it; that is, he blesses and praises God for it. As he blesses himself from it, so he blesses God for it, as the Author and giver of it. It is not only a mere Narration, but it is also a Thanksgiving: Whatever might be the means and instrument of conveying Joy into David's heart, David fastens upon God, as the Spring and Fountain of all to him.

Thirdly, He declares it; that is, publishes it, and spreads it abroad to the observation of others. Joy, it is a communicative Affection, which delights in the discovering of itself to more then itself: And so it was here, it was in his heart, but withal, it breaks out at his lips. And thus much of this passage, as it is considerable also in the Reflexion. And so now I have done with the first General part of the Text, which is the Condition mentioned, in these words, Thou hast put gladness into my heart.

The Second is the Amplification of this condition, in these words, More then in the time that their Corn and Wine increased. Which words, according to a different interpretation of them, have a different notion in them. We find them to be diversely rendered by different Translators; some read the words thus, Since the time that their Corn and Wine increased, a quo tempore, &c. And so that English Translation, which follows the Vulgar Latin and the Septuagint; Others, they render the words thus, More then in the time, as our last and best English Translation which is now before us. According to the former reading, so this passage is an expression of the Date of David's gladness, and the rise or occasion of it, from whence it took its beginning. According to the latter reading of it, so it is an expression of the measure of David's gladness, and the height and transcendency of it, whereunto it did reach; and both of them very pertinently, at this time, considerable of us.

We begin with the first of these Translations. Since the time that their Corn, and Wine, and Oil increased. And so it implies the Date of this Joy and Gladness, or the rise and occasion of it. The word Oil is not in the Original Text, according to any Copies of it which are now extant, and therefore is not in our last English Translation; but it is in all, or most of the Ancient ones, both of the East and West. And it is possible also to have been found formerly in some particular Hebrew Manuscript, from an easy dash of the pen, in some that transcribed the Copies, by changing Firosham, which signifies their Wine, into Firoshamen, which signifies Wine (and) Oil. And so was, probably afterwards, still followed by Interpreters, as thereby thinking to make the sense more full and complete; because that in Scripture-language and account, Oil is still reckoned up, as one of the greatest Emblems of increase, and part of Riches to them that enjoy it, as Hos. 2.8. I gave her Corn, and Wine, and Oil, &c. that is, great abundance of all earthly possessions. And so likewise here in the Text, When their Corn, and Wine, and Oil increased; that is, when their outward Estates were multiplied, and enlarged unto them. From this time that it was thus with these persons, which David mentioned in the verse before, that had asked Who would show them any good? as being worldly and earthly addicted, did God put Joy and Gladness into David's heart; so that when they increased in Goods, he increased in Comfort. And thus it intimates two things especially to us; First, David's disposition; and Secondly, David's condition. His Disposition was this, to rejoice in the Welfare and Prosperity even of worldly Persons. His Condition was this, That whiles others partaked most of outward Comforts, he himself most partaked of inward;

First, Here was his Disposition; To rejoice in the welfare and prosperity even of worldly persons. A good Christian, he does not envy men of the world for any worldly matters that they do enjoy more then ordinary, but rather on the other side, is carried to a rejoicing in it, as it is here expressed unto us. The spirit that is in the world, it lusts to envy; yea, but God gives more Grace, Jam. 4.6. And this Grace is rather to be glad, than anything else, as David here was.

And the reason of it is this: First, Because a good Christian does bear a common love to all men, and so far forth desires their Good; being thus far like to God himself, who causes his Sun to shine both upon good and bad, and causes his rain to fall both upon just and unjust. It is for the Devil, and such as are led by his spirit, to desire, and to delight in mischief. Those who are led by the Spirit of God are of a far different and contrary disposition.

Secondly, A good Christian rejoices in worldly men's thriving and flourishing in a way of the World, as whereby he thinks they may be any way encouraged, and drawn on to the doing of good with that which they have, as sometimes they may. David, when he saw these men's Corn and Wine increased, he was apt to think with himself, that they had now a fair opportunity given them, and put into their hands for the improving of their estates to God's Glory, and the good of his people; and so he might rejoice in it, and be glad of it, even upon that account.

Thirdly, A good Christian, he knows he has better things himself, and therefore does not envy others. Envy, it does commonly proceed from some defect apprehended in himself by the party that envies. But it is not thus with the Servants of God, and therefore they do more easily discharge themselves of this vile affection. They can rejoice in others increasings, because they know they have more of their own then that comes to. Rich men do not envy beggars. No more do the children of God men of the world. David, he had the Light of God's Countenance shining upon him, and what needed he then ear or trouble himself any farther. It was sure to be well with himself, and better than with any of those, whom he saw so to prosper.

This should accordingly be the endeavor of all sorts of persons whatsoever, To labor for this sweet affection, which is here commended to us, Not to envy or malign the prosperity and welfare of other people, but rather to rejoice in it, as David here seemed to do in this present Text. And that's the first thing here considerable, viz. His Disposition.

The Second is his Condition, and that which befell himself: Since their Corn and Wine increased, My joy and gladness increased. And thus, as Joy was in the former point taken for a Grace, so here it is taken for a Priviledg. This is the great happiness and advantage of the Servants of God, that whiles others do perhaps more abound in outward enjoyments, they in the mean time do more abound in inward contentments. While others have most of the Creature, of that which is but the conveyance of comfort, they have most of the Creator, and of the reality of comfort itself.

This God is pleased in his providence so to order, for the greater satisfaction of those who are his Servants, that they may not faint or be discouraged in themselves from anything which they see to happen to other people, so as to think that their condition is anything worse, and inferior to the other: Forasmuch as they have that which is much better that is bestowed upon them.

And accordingly is this the Use which such persons should make of it, even to satisfy themselves in this particular. Whats the reason that any are so desirous of such things as these in the way of the world; Corn, and Wine, and Oil; that is, Riches, and estates, and possessions? It is but that by these means they may procure the greater gladness to themselves, and increase their Joy. Why but now the Servants of God, they can have joy and gladness without them, at least without such a measure, and plenty, and variety of them. Therefore it is not here said, Thou hast put gladness into my heart from the time that my Corn and Wine increased; but that their Corn and Wine increased; so, as (I say) they had the things, he had the comfort of those things. And so much may suffice to have spoken of the first Translation of this passage, as it carries with it the Date of this Joy, in these words, Since the time that their Corn, and Wine, and Oil increased.

The Second is, as it denotes the Measure, or Degree of this rejoicing, by reading the words thus, More then in the time that their Corn and Wine increased; that is, I have more gladness in my heart from thy favor (which was mentioned in the verse before) then men of the world have from all their worldly possessions, and the Improvements of them. There are divers parts which are here observable of us, besides the main point of all.

First, In that it is said here, When their Corn and Wine increased; there is this here supposed and implied; That God is pleased very much in his providence, thus to order it to men of the world; even to give them oftentimes great enlargements of their outward and temporal estates. Such things as these, they do multiply and increase upon them. Thus Luke 12.16. The ground of a certain rich man brought forth plentifully. Psal. 17.14. The Psalmist speaks it there of them, whom he calls Men of the world, That they have their portion in this life, and that God fills their belly with his hid treasure, and that they leave the rest of their substance to their Babes. So in Psal. 73.7. Their eyes stand out with fatness, and they have more than their heart can wish. So Job 23:9, 10. Their houses are safe from fear, neither is the rod of God upon them. Their Bull gendereth and faileth not, their Cow calveth, and casteth not her Calf; that is, they have great improvements with little loss or damage, or detriment accompanying of them.

This God is pleased so to order, to show his freedom, that he may do with his own what he pleases; and sometimes to leave such kind of persons without excuse. God is good to all in someone kind or other: And to such as those in a way of the world, which, because it is oftentimes most aimed at, and looked after by them, it is accordingly most conserr'd and bestowed upon them. He fills those with his hidden Treasure, whom he does not always feed with his hidden Manna.

Therefore let us not judge of God's love to us, according to such effects as these are, for they are no infallible evidences of it. Those persons here mentioned in the Text, they were such as were strangers to God, and had little or no acquaintance with him; and yet this is that which is here signified about them, That their Corn and Wine increased: And so it may be with many other persons besides. That's one Observation.

The Second is this, That worldly persons, they do commonly very much rejoice, and exceedingly glory in their worldly enjoyments. This is also here implied, and supposed and taken for granted. For David, when he would set forth the joy which he had in God's favor, he does it by preferring it before the joy of such kind of persons in such things as these are. Wherein he had said no great matter, if that their joy and rejoicing in them had not been indeed very great, as for the most part it is.

And there is this Reason for it, Because such things as these, are most suitable and agreeable unto them. Men's joys are according to their desires, and according to their endeavors. Look what it is which men do most pursue in the want of it, they do most rejoice i • in the possession of. Now this, to worldly men, is the World, and the things of it; which makes it to be thus with them.

But may not men rejoice in such things as these are? and in the Providence of God towards them in reference to them? Yes, no question but they may, (as I hinted before) in a sober, and in a moderate manner: But not so as making them their prime and chiefest happiness, nor to be overmuch taken with them. This they may not do, as being uncomely and unseemly for them: Therefore, it was that which Job did for his part, so much abjure, and renounce, and protest against. If I rejoiced because my wealth was great, and because my hand had gotten much, Job 31.25. Then let it be thus and thus with me. Rejoyced, that is, carnally, and inordinately, and excessively setting my heart upon such things as these are, and placing my chiefest happiness, and delight, and contentment in them. This is that which it concerns men especially to beware and take heed of. When riches increase, set not your heart upon them, as the Psalmist elsewhere advises, in Psal. 62.10.

Thirdly, We may here also very profitably and pertinently observe thus much, That there are certain seasons and proper moments of time for the improving and increasing of men's estates here in the world, which God is pleased in the course of his Providence to vouchsafe unto them. Thus Jer. 5.24. God is said to have given the former and latter rain in its season, and to have reserved unto us the appointed weeks of the harvest. So Levite. 26.5. Your threshing shall reach unto the vintage; and the vintage shall reach unto the sowing time, and ye shall eat your bread to the full, and shall dwell in your Land safely. So Act. 14.17. He left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness. Such times and seasons there are. And accordingly we should observe them, and take notice of them, and bless and praise God for them. We see how God hath been pleased now lately to deal with ourselves in this particular, by giving us seasonable showers in our necessity, and hereby giving us hope of a joyful harvest. Now it concerns us to be affected with it, yet so as to have our hearts carried after better things. These are the parts implied, and included.

But to come to the point which is here mainly and chiefly intended; More then in the time that their Corn and Wine increased.] Heres a Comparison made by the Prophet David, betwixt the Comfort which he had arising from the Light of God's gracious Countenance shining upon him (which he had mentioned in the verse before) and the comfort which worldly men took in the enjoyment of their outward good things; and the former is preferred before the latter. The time of harvest, and of the coming in of the Corn, and the increase of it, it is in the nature and use of it, a time of great rejoicing, as the Prophet Isaiah expresses it to us in Isaiah 9.3. They shall joy before thee, according to the joy in harvest, and as men rejoice when they divide the spoil. Yea, but the joy which God's people do conceive from his Favor, it is a great deal more then this. And so more then the greatest Worldlings can take in their greatest worldly Possessions. This is the point which we have here now before us, as considerable of us.

This is so, and will appear to be so, upon these following considerations. First, Because that Joy which does proceed from the sense of God's Favor, it is more intimate and immediate to the soul then the other Joy is. In matter either of joy or grief, thats the greater still, which is the closer, and comes nearest to the mind. Now thus it is here. As for the comforts of the world, the Corn, and the Wine, and the like; it is true, that they do in some sense rejoice the heart; but they do it more remotely, and at some distance; So far forth as the soul does sympathize with the outward man, so far forth does it rejoice in the welfare and flourishing of it, and in such accesses as are made unto it. But now this spiritual joy which we speak of here, it is more immediate: The Soul itself, which is the subject of the Affection, is more directly partaker of the comfort, and so from thence must needs be more comforted.

Besides which, we may also add hereunto, there is the Spirit of God concurring with it, to set home that comfort more upon it. Look as that Grief is greater, which hath the Spirit of God to prosecute and enforce it, as in Grief for sin, and trouble of Conscience: So that joy is proportionably greater, which hath the same Spirit to amplify and enlarge it. And this is that which is here very considerable in this particular. In this joy which a Christian does conceive from the lifting up of the Light of God's Countenance and favor upon him, the Holy Ghost, who by his Office is the Comforter, does strike in for the further comforting of him, and the increasing of that joy unto him. And therefore is called joy in the Holy Ghost, Rom. 14.17. And here in the very Text itself (speaking to God) it is said, Thou hast put gladness into me.

Secondly, It is more pure and unmixed; it is solid joy: That's the greatest gladness, which hath the least of sorrow or sadness with it. Now thus it is also in this which we now speak of. The joy which is in the Corn and Wine increased unto men of the world, it is not without its Complications and admixtures of some grief with it; yea, and that also arising from itself: The more of the Corn and Wine, the more oftentimes of the Care and trouble which is consequent and attendant upon them, and thereby very much taking off from the joy and comfort of them: Yea but now this joy of David's which did arise from God's gracious countenance, and so the joy of the rest of God's servants, which is in them upon the same occasion; it is pure and entire joy, and such as hath no sorrow with it; and so must needs be the greater joy in that respect also.

Thirdly, It is more lasting and permanent; That's the greater joy which is joy of the greater continuance, which will hold out, and not easily decay. Now such again is this joy whereof we now speak. As for the joy of the World, it cannot be of any long continuance, because the world itself is not so. The joy in anything can last no longer than the thing itself, which is the Matter and occasion of that joy. Now as for this of the world, how fading and transitory is it. The Corn, how soon is it blasted? The Wine, how soon is it soured? The Oil, how soon is it wasted, and spent, and dried up? All these things here below, they are of a flitting and passing condition, and so accordingly is the joy and comfort which is taken in them. But now as for this spiritual joy, it is of a more durable and abiding nature, as having both a more continuing object, whereupon it is fastened, as also a more constant Spring for the feeding and nourishing of it, and giving life unto it. In thy presence is fullness of joy, and at thy right hand there are pleasures for evermore, Psal. 16.11. Thus we see in all these respects, how the joy in the one is greater than the joy in the other.

Now the Improvement which we may make of all this to ourselves, comes to this: First, To show us the exceeding happiness and privilege of the Servants of God above all other men besides, and from thence to make us in love with their state and condition itself. Heres more gladness belonging to them then is to be found anywhere else; and therefore we have no cause to think otherwise than comfortably of them.

Heres that which may take off the scorn which worldly people are apt to cast upon the people of God, who, because it may be they do not so much abound in worldly matters as they themselves do, therefore think meanly of them, and look upon them as inferior to them. Alas, how much are they mistaken in so thinking! Whereas God's people in their greatest wants, are capable of greater comfort, than such as those in their greatest abundance. A man's life is properly the comfort of it: He is certainly the happiest man, not that has the fullest enjoyment, but that has the greatest Contentment. Forasmuch as a man's mind is indeed a man's self: he must needs be the happiest person, that has the freest and cheerfullest spirit, whose mind and soul rightly qualified, and proceeding upon good grounds, is fullest of joy and rejoicing. Now thus we see it is here with the Servants of God; Thou hast put gladness into my heart, more than when their Corn and Wine and Oil increased. As for Corn, and Wine, and Oil, and such things as these are, if there be any benefit at all in them, it is this, that they refresh the spirits, and cause gladness to them that receive them, and are partakers of them: According to that of the Prophet, in Zech. 9.17. Corn shall make the young men cheerful, and new Wine the Maids. And so again, that of the Psalmist, in Psal. 104.15. Wine, that maketh glad the heart of man, and Oil, that makes his face to shine; and Bread, that strengthens man's heart. These are the benefits of such Creatures, and enjoyments as these are, to have such comfortable effects as these with them; and abstracted from these, what are they? even as good as nothing at all. Comfort and gladness is all in all in any enjoyment. Now this is that which the people of God do partake of from the sense of his favor, whatever state or condition they are in. And it is they which have the kernel, while others have no more but the shell.

Therefore Secondly, Heres ground of patience to God's Servants when he is pleased at any time in his Providence to deprive them of such things as these are; to take the Corn and Wine and Oil from them, as he is pleased sometimes to do; that he does not therefore absolutely take all joy and comfort from them, as being able to supply it and to make it up to them in a better way: If God takes away such things as these, yet if he imparts from hence more of himself, theres nothing lost in conclusion by the bargain. As the Prophet answered King Amaziah there in the story, 2 Chron. 25.9. when he asked him, what he should do for the hundred Talents of Silver which he had given to the Army of Israel; Oh says he, Trouble not thyself about it, the Lord is able to give thee much more then this. Even so may we likewise say in this particular: Therefore the Believing Hebrews, They took joyfully the spoiling of their goods, knowing that in Heaven they had a better and more enduring substance. Their future blessed condition, and the assurance of this condition to them in the present comfort and joy which they now felt in their hearts, it was ground of satisfaction in their present worldly loss: And so it may be likewise to any other in the same circumstances and condition with them.

Thirdly and lastly, We see here where to place our chiefest care, and endeavor. If there be more joy to be found in God's favor, then there is to be found in the Corn and Wine, what a madness then is it to lay out all our pains upon those in the neglect of this? What is this but to prefer the worse before the better, shells before kernells? pebbles before pearls, chaff before wheat and good Corn itself?

And so I have now done with this Text, in both the parts of it: In the Condition, and in the Amplification. Thou hast put gladness into my heart, &c.

SERMON VIII.

IN the Text itself we have two General parts considerable. First, David's Priviledg or happiness itself. Secondly, The Ground or foundation of this his happiness. His Happiness itself, I will both, &c. The Ground, For thou.

We begin with the first, viz. His Priviledg or Happiness simply considered, I will both lay me down, &c. Now this is again considerable of us two manner of ways: First, In the Letter and Proposition of it. Secondly, In the scope and drift of it. According to the former, so we have in it the comfortableness and advantage of Natural rest. According to the latter, so we have the Comfortableness and advantage of God's favor, and the Light of his Countenance mentioned in the Verses before, and here demonstrated in the effects and consequents of it.

It may not be amiss for us to take notice of both: And first of the former, viz. The advantage of Natural rest; a common and temporal Blessing, but yet not so commonly acknowledged and taken notice of as it is fit it should be: And therefore I will a little put ye here in mind of it. We have it here exhibited to us under a double expression: First, Of composure to rest, I will lay me down in peace. Secondly, Of rest itself, and Sleep.

First, Take it in the Composure, I will lay me down in peace: Theres a great matter in that, and a very great blessing it is, when we can do so, and promise ourselves to do so. It is that which all in the World cannot do; there are some which have hardly anywhere to lay themselves down, not a bed hardly to lie in. If so, yet cannot say that they will lie down in peace in it, as being encompass'd with many fears and terrors, which are round about them, ever and anon expecting to be raised, and fetched out of their beds. But now with David (it seems) it was otherwise, and he acknowledges God's mercy and goodness to him in it, which he mentions with thankfulness. It is that which we have cause also to do for our own particulars. That it is so with ourselves, yea, and has been so all along these troublesome times which have been upon us; we have been enabled (here in this City) to lie down in peace, when as many of our Brethren abroad, almost in all places of the Country, have not been able to do so. Yea, and that we are able to do so still notwithstanding the uncertainty and perplexity of the times in which we live; for us, in such a place as this is, and in such circumstances, every night to lie down in peace (as through God's goodness and providence we do); I know not (Beloved) how you may esteem of it, or what light thoughts any of you may have concerning it, but for mine own part, I look upon it as a very Great and Admirable Mercy and such as we have all great cause to be much affected withal, and I desire that accordingly we may seriously lay it to heart, and make a good answerable Use and Improvement of it.

But Secondly, To the Composure, add the rest itself, and sleep: These are two things; to lie down to sleep, and to sleep; and everyone that can promise themselves the one, cannot yet promise the other. There is (as Solomon tells us, Eccl. 8.16.) that neither day nor night seeth sleep with his eyes. And David in another place (though not in this) Thou holdest mine eyes waking, Psal. 77.4. and Job 7.3. Wearisome nights are appointed unto me. And Deut. 28.67. In the morning thou shalt say, would God it were evening; and in the evening, would God it were morning, &c. This is the case of many, so restless and void of sleep are they; though they lie down to sleep, yet they cannot: but here now they are join'd both together. It is a mercy to lie down in peace, though one should wake all night long; but to lie down in peace and sleep, (it may be to sleep as soon as we lie down) what a great mercy and favor is this, and how much to be acknowledged by any amongst us which are partakers of it. But these things I will not stand upon, only (as they here lie in my way) I cannot but touch them, and desire you to take notice of them. So much briefly of the words, as they are considerable of us in the Letter and simple Proposition of them.

Now further, and more especially, we are to look upon them in their scope and drift, and the purpose for which David here principally did make mention of them, which was, not only to give us an account of himself, in order to his sleep and natural rest, but the state and condition which he was in, whereof this was a symptom and evidence. He hereby shows us that quietness and tranquility of spirit that was upon him, who could now frame himself hereunto: And there are divers things, which are here accordingly observable of us, which we will take notice of as they offer themselves to us.

First, We see here the security and fearlesness of a godly person, who is in the Love and Favor of God, and hath this evidenced and made good to his soul. He is one that is free from all inordinate disturbance, and disquietness of spirit: This is signified to us under this phrase of lying down in peace, and sleeping; forasmuch as those which are full of anxious thoughts, their sleep is commonly broken therewith, and they are deprived of their natural rest; therefore freedom and quietness of spirit is described unto us by the contrary expression, and this is here attributed to one in God's favor, as the Prophet David now at present was, and as he intimates here in this Text. Theres nothing (unless it be our weakness) which hath cause to break our sleep, if we be in peace and favor with God, and have his Countenance shining upon us, we may in this case lay ourselves down with a great deal of quiet, and holy security. This is that which is chiefly pointed out to us in these present words. It is not absolutely to discharge us of all kind of fear whatsoever; which, according to the danger which we are in, we may have in us in a natural way, and the best men that are have had, yea, and ought to have likewise; but it is to free us from the perplexity of it. Those who are reconciled to God, and in his love, they have a privilege in this particular above all other persons whatsoever, so as in patience to possess their souls, in the midst of the greatest outward trouble. The like expression with this we shall find in Psal. 3.5, 6. I laid me down, and slept, I awaked; for the Lord sustained me. I will not be afraid of ten thousands of the people who have set themselves against me round about. And so Psal. 23.4. Yea though I walk through the valley of the shadow of death, I will fear no evil, for thou art with me; thy rod, and thy staff, they comfort me. And Psal. 46.2. Therefore will we not fear, though the earth be removed; and though the Mountains be carried into the midst of the Sea. In these and the like expressions in Scripture, have we signified to us the Advantage of God's Favorites in this respect.

This is grounded upon that persuasion which they have of God himself, and of his affections towards them: When God's children shall consider this with themselves, that all things are under his power, and in his disposing: And then withal, that he will do nothing but what may make most for their good and benefit; this must needs very much satisfy them, and breed a great deal of quietness in them, and so it does. It did so here in the Prophet David, and it will do likewise in any others besides, which are of the same spirit, and in the same condition with him.

Let this then still make us further in love with the state of God's People, and take notice of their exceeding great happiness in this regard. What a wonderful Priviledg is this, and how much to be desired, especially in Times of danger and distraction; such as these which are now upon us, to have a free and quiet mind in ourselves, and not to be disturbed: See here the readiest way unto it; namely, by getting ourselves into God's favor, and endeavoring to have this sealed to our souls: It will pacify us, and quiet us, and allay us, when nothing else will; and we shall be able to trample upon all kind of evils whatsoever. And thats one point here considerable, The holy security and fearlesness of a godly person. Those which are in favor with God, they have a special freedom of spirit upon them, which composes them in the greatest Assaults.

Secondly, Here is implied also this by way of Opposition. That none can well thus compose themselves, but those which are thus affected. None can lie down in peace, and sleep securely, but those who have made their peace with God, and are in favor with him. As it is the disposition of such to do so; so it is the property of such alone. There are none which can rightly do it but they. David supposes that here, in the order and method of the Text, who first premises this prayer, That God would lift up the Light of his Countenance upon him; from whence he might have gladness in his heart, and then adds, I will both lay me down in peace and sleep; as one that thought he could never do the one without the other: No more indeed he could not, nor any other besides. A Guilty Conscience can never lie down in quiet: As long as theres any sin upon the soul, which is foster'd and unrepented of, there can be no peace at all in it; or if there be, it is such as will not hold; it is very fickle and uncertain, and such as has no ground for it at all. And the reason of it is this, Because in such a case as this is, Men are both exposed to all kind of dangers, and discharged of all kind of protection. And have not they then great cause of fear in themselves? This is the case of wicked men, and such as are under God's displeasure. Theres no evil but it may fall upon them, and theres none that does undertake the rescue or preservation of them. As for those which are in God's favor, and dwell under the shadow of the Almighty, the Psalmist does at large show the happiness of them in this particular, Psal. 91.4, 5. That he will cover them with his feathers, and that under his wings they shall trust; that there shall no evil befall them, &c. but that he shall give his Angels charge over them. But now as for those which are wicked and ungodly persons, and that live and walk in their sins, they have no such promise as this made, or belonging unto them, but must here shift for themselves what they can: Neither does God undertake to preserve them, or his Angels to protect them.

How should this then very much awaken, and keep awake all such kind of persons as those are? How shall any one now dare to lie down in the Guilt of any known sin, and fall asleep in God's anger and displeasure; when as, for ought they know, they might wake in Hell itself? Oh let none that profess themselves Christians offer to do so: As ye desire to have quiet and sound sleep, so labor to have pure and undefiled Consciences: As ye desire to lie down in peace, so lie down in innocence, and the assurance of God's love to your souls: Give no sleep to your eyes, nor slumber to your eye lids, till ye have first made your peace with him. It should be the work indeed of every evening and closing of the day; consider what breaches have been made upon our Souls by any sin, and make them up betwixt God and us; that so we may here with David, Lay ourselves down in Peace, and sleep. Yea, and be careful how we spend the day beforehand. As we desire to sleep in the Night; so let us watch in the Day: take special heed to our carriage and behavior then; Those which pass their days in wickedness and vanity, and idleness, and folly, and sinful pleasures, what comfort can they have in themselves, when they come at night and lie down in their Beds to sleep? when their Consciences shall here fly in their faces, and accuse them for their miss-spent hours; whereas on the other side, if they had been well employed, they might now lie down with a great deal of comfort, and contentment to their own Spirits: That day wherein men have been doing good, and bringing glory to God, whether in their general or particular Callings, it will have a comfortable Evening with it; and they may safely commend themselves to God for his preservation, who have been careful and conscionable in his Service. The sleep of such laboring men it is sweet, whether they eat little or much, as the Preacher speaks, Eccl. 5.12. whereas others they have no such good ground of security afforded unto them; but have this as their lot and portion, to lie down in sorrow.

Thirdly, Take another Observation, which seems here also to be implied; and that is, that great Estates in the world, they are for the most part occasions of great Distraction and Disquietness of Spirit, and such as are subject to break men of their natural rest. This I gather from the coherence, and the inference of these words upon the former: David had in the foregoing verse signified thus much unto us; That God had put more gladness into his heart, than when their Corn and Wine increased. How does he now make it good? Why even from hence, that he could lay himself down in peace and take his rest, which they were not able to do; This is that which Solomon hath also told us and acquainted us with, Eccl. 5.12. That the Abundance of the Rich will not suffer him to sleep; Those which have Great and vast Estates, they have usually great Cares and Fears, which are attending upon them, from whence they are deprived of those natural Comforts and Blessings, which some others that have less, do enjoy.

I shall not need to spend much time in the demonstrating of this point unto you, which is clear enough from common Experience; only teach you to make a good use and improvement of it, which is from hence not to be too much pursuing of these outward things, and the increase and abundance of them; for hereby your minds will be never a whit the more free, but rather entangled and perplexed, Crescentem sequitur cura pecuniam; As the Corn and Wine increases, so does the sleep diminish with it; that is, that freedom and quietness of Spirit which otherwise might be vouchsafed unto you, perhaps in a meaner condition. Remember that of our Savior's; That a man's life consists not in the abundance of the things which he possesseth, Luk. 12.15. And again, that of Solomon's: That the Blessing of the Lord maketh rich, and adds no sorrow with it, Prov. 10.22. And therefore labor not so much for great Estates, as to have that which ye have, whether little or much, to be sanctified unto you; that so in the enjoyment of it, you may have peace and comfort in yourselves.

What was the Reason that David could sleep with his Estate, rather than his Enemies with theirs? (for he was not without an Estate neither; he was a King, and a great Man) It was this, because it was sanctified, and sweetened to him by the love of God: He had the light of God's countenance upon him, which was more to him, than all his wealth besides; and this made him to sleep so sweetly with it. If he had no more but the Corn and Wine increased unto him, as it was with those worldlings, whereof he here speaks, he might perhaps have lain awake as well as they; but now having the love of God with it, this causes him to lie down in peace. Therefore let me here speak a word to such amongst you as have great Estates, or desire to have so; Assure yourselves this, that ye shall have no further contentment in them, than as they are qualified and sanctified to you through God's love in Christ; as they were • ere to this Holy man David: Do not think that a great Estate of itself will give you freedom of Spirit. (as many are apt to think with themselves) Oh when they have got so much, and so much; then they shall be quiet, and at rest, and their minds troubled no further; Believe it, it's rather the contrary, and so you will find it; nay, I fear, some of you find it so already: There must be somewhat else with it, which must take off from the vexation of it, and instead thereof, make it sweet, and comfortable to you, which is this alone that I have now mentioned and named; when as that which ye have, ye have coming to you from God's love and favor, and have that sealed and confirmed unto you, for your more free enjoyment of it, otherwise, ye can never be able, when the Corn and Wine increases, to say here with the Prophet David, I will lay me down in peace, and sleep.

Before I pass this Head, take notice of one thing more, which is expressed in some Translations, I will together lie down and sleep; as referring this, not only to Himself, but to others also with him. Simul accubabo & dormiam; Jachdau Eskchevah ve-jshan.] Which may relate either to his Friends, or to his Enemies; To his Friends, thus; That not only He himself would now rest for his own particular, but also his Family, and Relations together with him: To his Enemies, thus; That he would now be so confident, as to lie down in quiet, even in the midst of them: This word of Society, and Conjunction, which is here used, it may refer to either of them.

First, To his Friends and Relations; to his Family, and Those about him; He promises security not only to himself, but to them; This is the Privilege of a Godly man; that he confers the Blessing of Protection upon all which are near him, who fare the better for his sake; and they also may sleep so much the quieter in reference to him: Good men, their Goodness is diffusive; not only in the thing itself, but in the consequents of it; As Noah, all that were with him in the Ark, they were preserved as well as himself; and Lot, not only Himself, but his Sons and Daughters were saved from the Destruction of Sodom upon his account.

We see here from hence, First, what great encouragement all men have to walk in good ways, and to be in good terms with God; whereby they do provide, not only for their Persons but their Relations; and they cannot better do that, then by taking such a course as this is; when we walk in the fear of God, and do that which is pleasing in his fight, and perfect our hearts with him; all which have interest in us, are near unto us, and dwell with us; they shall partake of the same Blessings and Privileges of Preservation together with ourselves.

Secondly, We see here also the advantage of being in Good Families, and under Godly and Faithful Governors of them; forasmuch as those, which are so, are much provided for by them, and they have those Blessings attending upon them in this regard, which others want. And that's the first Reference; Together, i. e. Together with my Relations.

Secondly, Together, i. e. in the midst of mine Enemies. It may refer also to them, Inter medios cleros; In the midst of the Pots, as we have that expression there, in Psal. 68.13. Though ye have lain among the Pots, yet shall ye be as the wings of a Dove, &c. Or as Peter amongst the Soldiers, in Act. 12.6. where it is said, That he was sleeping betwixt them when he was bound with two chains. We find in Psal. 57.4. David thus expressing himself; My Soul is among Lions, and I lie even among them that are set on fire, even the Sons of men; whose Teeth are Spears and Arrows, and their Tongue a sharp Sword. And yet even amongst such as these could he lie down in peace and sleep. This is the advantage of the Servants of God; That even like Daniel, they can lie down in quiet in the Lions den, when they have such apparent danger upon them.

The Reason hereof is this, Because they know that these are restrained by an Higher Hand; Their Enemies are in a chain, and so though they be in the midst amongst them, yet they shall suffer no harm from them; My God hath shut the Lions mouths, that they have not hurt me, &c. says Daniel of himself there in Dan. 6.22.

This is a comfort to all the Servants of God, That when trouble is near unto them, He is near unto them also; He is a present help in trouble: And when they are in the midst of Enemies; they are likewise under the shadow of his wings: As the Mountains are round about Jerusalem, so is the Lord round about his People, from henceforth even forever; Therefore they that trust in the Lord shall be as Mount Zion, that cannot be removed, Psal. 125.1, 2. And so now I have done with the first general part of the Text, which is David 's privilege of security itself, I will both lay me down in peace, and sleep.

The Second is the Ground of it, in these words, For thou Lord only makest me to dwell in safety. Which words may again be considered of us two manner of ways: Either 1. Absolutely, as they lie in themselves. Or else 2. Respectively, as they carry in them the Ground and Foundation of David's Security.

First, Take them Absolutely, as they lie in themselves, Thou Lord only makest me to dwell in safety. And here again take notice of two things more. First, The blessing itself, and that is safe Habitation; To dwell in safety. Secondly, The Author of this blessing, and the Person that bestowed it upon him, and that is God; Thou Lord only.

For the First, The Blessing itself; it is a safe and secure habitation, to dwell in safety. This is a very great blessing, and so to be acknowledged, where ever it is vouchsafed. It is a mercy to have anywhere to dwell; not to be as it was with the Apostles, which had no certain dwelling place, 1 Cor. 4.11. Or as Christ himself, who had not where to lay his head, Matth. 8.20. But the accommodation of ones dwelling, that is an addition to it, and it is that which is expressed in this place, to dwell in safety. It is not said, to dwell richly, and splendidly, and magnificently: No, but to dwell in safety; which is more than all the rest: so to dwell, as to be free from those dangers which many men's dwellings are exposed unto. This was that Mercy which the Prophet David did here acknowledge, as granted to himself. And it is that which God promises to his people, as a great Blessing belonging unto them, Isaiah 32.18. My people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places. And Jer. 33.16. Judah shall be saved, and Jerusalem shall dwell safely. And Ezek. 34.28. They shall dwell safely, and none shall make them afraid. When we consider but how many Dangers, both our lives, and conditions are subject to, this must be acknowledged a Great Mercy. And therefore, wheresoever we do enjoy it, we have great cause to be thankful for it. That God preserves us, and keeps us safe in our Dwellings, and that we fall not into those evils in this kind, which some others do afore us. We have had many great Fires, and many thousands of Habitations burnt down in several parts. What a Mercy is it to us, that it is not our own condition! and how much does it concern us accordingly to be affected with it. That God makes us to dwell in safety, yea, and that also some of us in a diversity and variety of Habitations, in City and in Country both: Ye go into the Country, many of you, and leave your houses here in the City; and when ye return, ye find them in safety. Ye come out of the Country, and leave your houses behind you there, and when ye return, find them safe too; not invaded by Robbers; not visited with sickness, or Pestilence; not consumed with Fire: God preserves you, and makes you dwell in safety, both at home and abroad, present and absent, in one place as well as another. I know not whether ever ye think of such things as these are or no, or are careful to lay them seriously to heart (I hope ye do, at least divers amongst you) but if ye do not, I am sure ye have cause; and to be careful to walk answerable to such great Mercies as these which are vouchsafed unto you, that so whiles they are common Mercies in regard of God's Dispensation, and ordering of them, yet they may be special, and peculiar, in regard of your improvement, and making such an use of them, as it becomes you indeed to make.

And further, Let us so carry ourselves, as that it may still be so with us, and that the Lord may delight to continue such a Mercy as this to us: This is done no better way, than by walking conscionably before him, and by yielding obedience to him, as it is in Prov. 1.33. Whoso hearkeneth to me, shall dwell safely, and shall be quiet from fear of evil. As we desire to dwell safely, let us be careful to dwell holily; let us sanctify our dwellings and habitations, by Prayer and Religious performances, and peaceable, and profitable, and Christian dwelling in them. God will more easily preserve such dwellings, wherein Himself dwells: And such are those which are thus qualified.

There are divers Branches of them; I will name them distinctly. First, Piety and Religion; Let that dwell with us, as we desire ourselves to dwell in safety. Dwell according to knowledge, as it is in 1 Pet. 2.7. And let the word of Christ dwell in you richly, in all wisdom, teaching and admonishing one another, &c. Col. 3.17. Those that dwell in their houses like Heathen, without any regard at all had to the Worship and Service of God; how can they expect to dwell safely in them, when as by so doing, they expose themselves to a curse? as it is in Jer. 10.25. Pour out thy fury upon the Heathen that know thee not, and upon the Families that call not upon thy name. What was that which secured Abraham and his Family in the Destruction of Sodom, and caused God to deal so graciously with him, as to give him warning of it? ye may see there in Gen. 18.19. I know him (says he) that he will command his children and household after him, and they shall keep the way of the Lord, to do Justice and Judgment, &c. Thus, Deut. 6.7. These words, thou shalt teach them diligently to thy Children. So Rom. 16.5. Salute Aquila and Priscilla, and the Church that is in their house. Why the Church? namely, in regard of those Godly exercises and performances, which are done by them, and amongst them: When we thus make our houses Churches, God himself will make them Sanctuaries, and places of safety and Refuge, both to ourselves, and other persons with us. That's one way to dwell in safety; To dwell in Piety, and in the fear of God.

Secondly, In Justice, and Honesty, and Righteousness. Fraud, and deceit, and oppression, and unlawful gain, it will weaken the best House that is, untyle it, and pull it down upon the heads of the Inhabitants; woe unto him that coveteth an evil Covetousness to his House: that he may set his nest on high, that he may be delivered from the power of evil. For the Stone shall cry out of the Wall, and the Beam out of the Timber shall answer it, Hab. 11.20. unjust gain, it will pluck up an house from the foundation, and cause the Dwellers in it (at last) to come to mine.

Thirdly, In peace and friendship, and love, and quietness of Spirit; That's another security to an Habitation. The Fire of Contention, it many times kindles another fire, which is more felt and declined than that is; whereas amiableness and peaceableness, and sweetness, it is a sure defense, and protection there where it abides.

Lastly, Charity, and giving to the poor, That's another guard likewise; and a great means and conducement to this safe dwelling, whereof we now speak: as engaging the Hearts and Prayers of many of God's Servants for us, which are far better, and stronger than many other fences besides, which we are capable of. And thus much for the first particular: viz. The Blessing itself here acknowledged; viz. To dwell in safety.

The Second, is the Author of this Blessing, and that is expressed here to be the Lord: and that with an Emphasis; Thou only. So then we see whence it is that this safe dwelling does happen to us: namely, from God himself, whiles it is said to be from him, and from him only, as it is here expressed; There are two things which follow from it: First, That it is not a business of mere casualty, and chance, a thing which falls out by the by; no, but that there's a Providence in it; and it is God that orders it. Secondly, That it is not a business neither of mere endeavor, which is procured so much by our own watchfulness, or means which we may use for the securing and defending of ourselves; no, but by the Blessing of God.

First (I say,) It is not a business of casualty, a matter of mere accident and chance; but a thing set and determined, and that by God himself, whose Providence is active in it; As he determines the Bounds of our Habitations, where, and how long we shall dwell, Act. 17.26. So he determines also the Manner of our Habitations; How and in what sort we shall dwell, and so far as it is well, and in safety (as it is here expressed in the Text) so far it comes under his providence.

This were well to be thought of by us, that so accordingly we might improve it, and behave ourselves suitable to it. For there are a great many people of the world, which seem to be of another opinion; which think, that if they be in safety, or in danger; that it is all one in regard of Providence; which disposes neither condition unto them: But we which profess ourselves Christians, should be otherwise minded, and should eye God as in all other of his carriages and dispensations to us; so amongst the rest, in regard of our dwellings, and the place and manner of our Habitations. For this we have a very good pattern in the Example of this Holy man David, who does here with a great deal of Thankfulness acknowledge God's Providence in it; and does not only take notice of the Thing, but also of the Conveyance; He does not only say thus, and no more, I dwell in safety; which had been enough as to the signification of his own state and condition; but he adds withal, Thou Lord makest me to dwell in safety; expressing hereby with it, his acknowledgment of God's Providence in it, as a business not of mere Casualty, but Determination.

Secondly, As not a business neither of mere Industry and Indeavour; It is not I dwell in safety, because I have a strong, and well-fortified House; because I have many Neighbors about me; because my House is well watched and guarded; No, but because thou Lord makest me; There's the resolution of the business; It is thou, and thou only that makest me to dwell in safety; Thou only, i. e. Thou chiefly. So thou, as that nothing without thee; nor any other ways than from thee. David would hereby signify that all means of safety and preservation of him whatsoever, they did receive their efficacy from God, and were successful in his concurrence with them. And so are we likewise to acknowledge as concerning ourselves, we are not to neglect the means which God does in goodness afford us; but when all is done, give the strength of them all to Himself. And say here with the same Prophet in another place, Except the Lord build the House, they labor in vain that build it. Except the Lord keep the City, the watchman waketh but in vain; It is in vain for you to rise early, &c. Psal. 127.1, 2. All our Bolts, and Bars, and Locks, and Fences, and Watches, and strong Custodies, they are but in vain, without his watchfulness over us. And truly sometimes (as it falls out) we may say it is God only indeed; that is, that it is he alone which does it, not only he principally; but none but he, and no-body else; when we shall consider that little regard, which now and then we have of ourselves, or others for us; when we shall consider sometimes the carelessness of watchmen and such as are appointed for our protection; sometimes the carelessness of Servants, and those whom we trust with it; sometimes our own carelessness, and not thinking anything of it ourselves. When we shall lay all these together, and notwithstanding the many hazards and dangers which we are in, and exposed unto, shall find ourselves yet delivered and preserved, and kept safe; may we not here now justly say, It is thou Lord only makest me to dwell in safety. Would it not be otherwise with many of us sometimes, if it were not for this eye of Providence which is graciously cast upon us? which wakes for us, when we are asleep ourselves, and protects us sometimes (in a manner) whether we will or no? I beseech ye, think of these things, and be affected with them.

And let us make this use of it; That this Preservation and Care of God for us it may not be in vain; but that we employ this safety which he has given us to his Honor and Glory; In a morning when we awake and see ourselves safely kept for the night now past: what an engagement should this be now to us, to prevent us and keep us from Sin all the day after, and to quicken us in our work and duties, according to the several opportunities which God puts into our hands? What shall God keep us in safety, for us now to Sin against him so much the more freely, and with the greater eagerness and intention of mind; shall we make no better use of our safety than comes to this? Oh for shame let us not do so; but rather argue and reason thus, Lord thou hast kept me in safety, therefore I will keep myself in purity; Thou hast kept me from danger, therefore I will keep myself from sin; Thou hast preserved me, and therefore I will serve thee. Then we shall make a right use of this our Dwelling in fafety indeed: whereas otherwise we shall but provoke God to remit of his Providence towards us, and the safer he hath kept us hitherto, the more hereafter to expose us to danger.

Thou Lord only,] Some read it. Thou Lord in a special manner, or after a peculiar sort. Singulariter: So the vulgar Latin, St. Jerome Specialiter. Aquila. 〈 in non-Latin alphabet 〉 , which come all to one and the same effect. And the point which is hereby signified is this: That God takes a special care of the preservation of those which are his People, and of all others besides; we are here to look upon David as a Godly man, and one that was in favor with God, as he speaks of himself in some Verses before in this Psalm; The Lord hath chosen him that is Godly to himself, ver. 3. Now for such an one as this is, God has a special piece of Custody for him to keep and preserve him, and to cause him to dwell in safety. There is a Common Providence which God exercises to all his Creatures, He is the Preserver of Men, of all men, 1 Tim. 4.10. but there's a peculiar Providence, which God vouchsafes to those which are his Children, specially of those that believe. And this is that which we have here now commended to us out of these present words; Thou Lord dost peculiarly make me to dwell in safety. We shall observe this in sundry instances and examples which we meet withal in Scripture; In Noah, in Lot, in the Israelites, in the Mourners for the Abominations of Jerusalem; there was special care still had of these.

And the Reason of it is this, because such as these, they are near and dear unto him; they are his Jewels, and his peculiar Treasure; and therefore he will spare them accordingly; as it is Mal. 3.17. The greater Interest that God has in us, and the more use that he has at any time of us, the more special and peculiar protection have we from him; David, he was a favourite, as was signified in the words before; therefore He preserved Especially.

Let us therefore for our own particulars, take care that we may be such; that so we may upon these terms plead with him for his preserving of us. As David, in Psal. 86.2. Preserve me, for I am holy; or, One whom thou favourest, as some read the word; chasidh. Save thy Servant that putteth his trust in thee: And, I am thine, save me, &c.

And then let this also make us to serve God so much the more carefully: If he preserves us with a special preservation, let us then serve him with a special Affection; Let us be somewhat more than ordinary in our carriage to him: Whiles he is so in his dealings with us, we should give him, not only the homage, and common obedience of Creatures; but also, together with it, the special love and respect of children, that so he may spare us, as a man spareth his own son, that serveth him, as it is in the place before cited, Mal. 3.17. There is nothing more unsuitable and unworthy, then whiles he does vouchsafe unto us special protection, we should put him off with common behavior. Therefore still remember this singulariter; this Specialty upon all occasions, and let this have an influence upon us: especially considering, that God has fitted us, and qualified us accordingly. He hath given those which are his children, special and peculiar principles, whereby they might be enabled to serve him after another sort and manner than others are able to do: And a specialty of ability, calls for a specialty of improvement answerable thereunto. So much for that, as we may take the word in that sense, Thou only; that is, Thou specially; and referring it to the manner of preservation, which is more peculiar.

Again further, There are some which carry it also to the person preserved, and read it thus, Thou Lord makest me to dwell alone in safety; that is, In safety whiles I am alone, and separated from all other company: So the Hebrew word te-vadhadh will very well bear it; and the Septuagint seems to take it, which renders it 〈 in non-Latin alphabet 〉 . According to that in Deut. 33.28. Israel shall dwell in safety alone. God preserves his people, not only in company, but in solitude; when they have none about them, or near unto them, or at hand to guard and protect them. It is that which he is able to do, and it is that which he is willing to do likewise, and they may expect it from him. And it may teach us accordingly to satisfy ourselves in such conditions as those are. God can keep us safe in a Prison, in a Wilderness, in a Desert, in the greatest retiredness; and we may safely in these cases shroud ourselves under his wings. There are many, who when they have company near them, then they think they are safe and well. A good Christian, through the strength of his Faith, can take heart to himself, whiles he is alone, from that protection which God himself does vouchsafe to him in that condition, and that communion which he hath with him in it, as supplying all defects unto him in that particular. David sometime complained of himself, That he was as a Sparrow alone upon the house top, Psal. 102.7. But what though he was, so long as God himself was with him, he was then safe and sure enough; and so are all others else with him, who have the same spirit and Grace that he had. Thou Lord makest me to dwell alone in safety, when I am none but myself. And so much of the words taken absolutely, as they lie before us in their Simple proposition.

Now further, secondly, We may take them also respectively, and in their Connection, as a Reason which David here gives of that which he had premised before concerning his lying down in peace, and sleeping, For thou Lord only, &c. Because thou makest me to dwell in safety, or securely, Therefore do I lie down, &c. So that now, according to this consideration, the Prophet David here gives us an account of this fearlesness and security which was in him: That it was not a security of stupidity, as one that did not mind or regard the present danger which he was now in, in regard of his Enemies. Nor it was not a carnal security, as proceeding from any trust and confidence which he did place in outward means: But it was a security of special Faith and dependence upon God; Because thou Lord, &c. Heres the true ground and reason of a Christians Courage. And that we may take it in the full extent of it, it seems to carry with it a double reference; Either to David's condition, or to his spirit: For the Hebrew word La-vebach, it does admit of a double interpretation, and does signify two things, both safety and security. Safety, that respects the State; Thou makest me to dwell in safety; that is, thou makest me to dwell in freedom from danger, In tuto me collocar, so Vatablus. Security, that respects the mind; Thou makest me to dwell securely; that is, Thou makest me to dwell in freedom from perplexity. In spe Corabis me; So Felix. Now it carries a very good sense with it either way, and serves as a very good account of David's carriage and behavior at this time, as also shows us upon what terms any other may be so affected; namely, in reference to each of these: We have so far forth matter of confidence, as it pleases God to take care of us; and we have so far forth confidence in our spirits, as it pleases him by his spirit to bestow this confidence upon us, we may take notice of both.

First, Matter of Confidence; so far forth as he takes care of us. Our safety lies in nothing so much as in God's protection of us: And this would David here signify to us by this present passage, For thou, &c. They are sure to be kept in safety whom he undertakes to keep, and none but they. David had a great Guard about him, being a Prince, and a Person of State. He had an Army, and Soldiers to defend him: but it was not these so much, which made him lie down in peace; no, but God's preserving of him, and into this he resolves it here before us, as also elsewhere. It is he that delivereth David his servant, &c. Psal. 144.10.

Oh let us therefore go to him, and close with him, and make sure of him; especially in these dubious and dangerous times in which we live. Get him for a sure Buckler, and defense, and refuge to us in time of hazard, that we may be kept safe in the evil day: Let us not be at Terms of Difference with him upon whom our safety does so much depend, as indeed it does; for if he leaves us and withdraws from us, what will then become of us. Seeing it is he, and he only, (as we have heard before) sure let us not displease him, whomsoever we displease besides; It is not Wisdom, nor safety for us to do so, if we have any regard to either in ourselves. The matter of our Confidence is from God; That's the first. And Secondly, The Spirit of Confidence also, there are many which seem to be very confident and free from fear in a time of danger; but how do they come to be so? Namely, from that stupidity which is in them, that they do not mind how things go with them, like so many Drunkards which are smitten, and feel it not, Prov. 23.35. This of David's was not so; No, but it was upon Religious Principles, because Thou, and so is every gracious heart besides; It fetches its confidence from God, and from God as bestwoing a Spirit of Confidence upon it; for so he does. It is he that gives quietness both of state and also of mind. Yea, even when we ourselves do satisfy ourselves, upon such reasons, and grounds, and considerations; It is he alone that helps us to do so, and that enforces those reasons upon us: Though there be ground enough for us in the thing itself to be quieted and encouraged in our own minds, from the consideration of that goodness and power which is in God to preserve us in the greatest dangers; yet this does not actually work upon us any further than he is pleased by his Spirit to fasten it upon us; which accordingly David does also intimate that he did here with himself, Thou makest me to dwell securely; that is, to be quiet and composed in mind, and free from trouble and distraction of Soul, for ought that befalls me.

So then upon this account, There are two things which we are to go to God for in order to this business, 1. For the safety of our persons, and 2. For the satisfaction of our minds; and the former is not enough without the latter; At least for this lying down in peace, and sleeping, which we spake of before. That we may do thus, it is not enough for us, that we be in safety, but that we think ourselves so, that we have a freedom of Spirit, as well as a freedom of Condition; And this also is the Gift of God, who as he makes us to dwell in safety in regard of our estates; so he makes us also to dwell in security in regard of our Spirits.

I might here also (by way of Redundancy ) take notice of the Time of doing this; which is expressed in our Translation in the present, Thou makest; but in the Original, in the Future, Thou wilt make. And in the Greek, in the Time past; Thou hast made, 〈 in non-Latin alphabet 〉 . but all to one and the same purpose and effect; It comes to this, to show unto us the Constant and continued Providence of God in this particular; And therefore in the Hebr. put indefinite, Thou wilt do it: that is at all times, and as I shall any way stand in need of it. Thou hast done it, and doest do it; and art ready to do it again, and again, upon all occasions; This was the confidence which David had in God; he knew God was unchangeable, who had the same Love, and Bowells in him still that ever he had.

And as indefinite in regard of the Time; so in regard of the Danger likewise, and the Deliverance from it. God, as he preserves at all Times, so from all Evils; There's none at all but he can deliver us from; from Enemies, from Sicknesses, from Fires, Inundations, from Combustions, from Tumults; God can (if he please) and will, so far forth as may be for our good, makes us to dwell in safety in all places, and circumstances, and conditions whatsoever, we may fall into; This is also signified in this passage, whiles it is said, without respect to any particular; Thou makest me to dwell in safety.

Then again further; take it as to the kinds of danger, as divided into Temporal and Spiritual, in fafety from these likewise: not only from dangers of Body, but also of Soul. Not only from Afflictions, but Corruptions, and Temptations, and Satanical assaults; the Rulers of the Darkness of this world, and Spiritual wickednesses in High places, as it is in Eph. 6.12. God undertakes to set his people in safety from such as these likewise; that while they may attempt, yet at least they may not prevail, and though prevail for a while, yet they may not prevail always and finally, but at last he disappointed.

And so now I have done also with the second general part of the Text, which is the Ground or Foundation of this Privilege in the Prophet David, and with him in the rest of God's people, and so with the whole Text itself, and the whole Psalm; I will lay me down in peace and sleep, for thou Lord only makest me to dwell in safety.

SERMON I.

IN this present Verse before us we have signified to us the longings of a Believing Soul to God; and that illustrated by a Similitude of the Hart towards the Rivers of Water. Wherein (as in all other Similitudes besides), there are two Parts considerable, The Proposition and the Reddition. The Proposition, that we have in those words, As the Hart panteth after the Water-brooks. The Reddition, that we have in these, so panteth my Soul after thee, O God.

We will begin with the last first; viz. The Reddition, as being the main thing which is intended. And then proceed to the Proposition, which is prefixed by way of Illustration. Now the Reddition (I say) is this, My Soul panteth, &c. Where in the Example and Person of David, we have exhibited to us the right frame and temper, and character of a Christian Heart; that which the Psalmist professes here of himself for his own particular. It is likewise the disposition of every other Believer besides. Every true godly Soul is carried out in large affections to God. There are two words in the Text for the expression of this Affection of a Christian; The one is in this present Verse, and that is (as we translate it), Panteth, though it be properly brayeth, or crieth out, (for so the Hebrew word Gnaras signifies). And the other is, Thirsteth in the Verse that follows: Both together being applied to David's Soul in regard of God, do show the strength of his desires towards him.

To speak distinctly of this present Passage and Branch of the Text which we have now before us, there are three Particulars which are here considerable in this Desire of this holy Man, and so with him of all others else. First, The Object of it, and that is God. Secondly, The Subject of it, and that is the Soul. Thirdly, The Exercise, or Activity of it, and that is, Panteth after.

For the First. The Object of David's desire it is here expressed to be God Himself, Thee, O God; and so it is in other places of Scripture; as Psal. 84.2. My heart and my flesh crieth out for the living God. And Psal. 86.4. Rejoice the soul of thy servant, for unto thee, O Lord, do I lift up my soul. When it is said, That a Christians desire is carried after God, as the Object of it, we must take it in a double Explication: First, after God chiefly. And secondly, after God simply.

After God chiefly. First, This is the main and principal thing which he desires in his whole Soul, to have a right and interest in God, and to enjoy Communion with Him. God, he is the proper and most adequate Object of a Christians desire: And there is nothing which is able to satisfy it but God alone. Look as the thirsty Hart is satisfied with nothing but the Brooks of water; so the gracious Soul is satisfied with nothing but the fruition and enjoyment of God; whatever comes short of this it is but contemptible to it, it despises it, and sets light by it as that which is far below and inferior to itself. Therefore in Psal. 73.25. we find this zealous Expression, Whom have I in Heaven but thee? and there is none on Earth that I desire besides thee. These two places Heaven and Earth, do take in the whole compass and latitude of things desirable of us; but they have neither of them anything less than God, which will content a Christians Heart, and such a Soul as David's here was. It is nothing but God which he desires either in Heaven or Earth as which can give satisfaction to him.

I might open and enlarge this Point to you in divers and sundry Particulars, but I shall confine myself to two Heads, which (as I conceive) will take in all the rest. First, Nothing but God in the Ordinances. And secondly, Nothing but God in the Creatures, is satisfying to a gracious Soul.

First, Nothing but God in the Ordinances. When David says here and else-where, That his soul pants after God, we must understand it according to those conveyances which God has made of Himself to us: Now this is one amongst the rest, to wit, the Ordinances and Means of Grace. The Duties and Exercises of Religion, and the Ministerial Dispensations, the Word, and Sacraments, and Prayer; these as God himself hath appointed them, and so far forth as he concurs with them, are Impartments to us of Himself. Now therefore does a good Christian desire to enjoy God in them, and is not pleased without this enjoyment; In Prayer to converse with God; At the Lord's-Table to feed upon Christ; In hearing of the Word, a proof of Christ speaking in us, still to find God in all; he looks after this, and where he does not find it he is not satisfied in himself.

It is the difference that's betwixt a good Christian, and a Formalist: Take a Man that has no more than the outside of Religion in him, and he cares for no more than the outside of these performances themselves; if he does but come up to this, it is enough for him; if he can give his presence in the public Assemblies, and be materially conversant in the Duties, that's all that he looks after. Yea, but now a true Believer he pants after God himself in them, and is not pleased except he meet with him; nothing but him in the Ordinances.

Secondly, Nothing but God in the Creatures. A gracious Heart is not satisfied with any outward Comfort wherein he cannot relish the love and favor of God himself: When his thirst is satisfied in the Natural sense, it remains still unsatisfied in the Spiritual: And when Sense is pleased, yet Grace has some further desires and longings with it, which it is carried unto. A good Christian if he might have all the World besides, and yet want the presence and influence of God, it would be all nothing to him. Omnis copia, quae Deus meus non est, egestas est, as Austin sweetly; All abundance taken abstractly from enjoyment of my God, it is no better than want itself.

And this is the difference still betwixt a Christian and a worldly Man; Take a worldly Man and let him have but these outward things, which are suitable and agreeable to his sense, and he cares not upon what terms, nor with what circumstances he enjoys them; so that he has but the things themselves, he never minds any further matter in them: Yea but now a godly Man he desires to look further than this, even to find every comfort and refreshment both proceeding from the Love of God to him; as also carrying him to a further delight and contentment in God himself. That's the first Explication of this Expression here in the Text, My soul panteth after thee, O God. i. e. After thee chiefly: Thee, and nothing but Thee, nothing but Thee in the Ordinances; and nothing but Thee in the Creatures.

The second is after Thee simply: Thee considered abstractly from other things which come with thee. A good Christian is carried to God for himself alone, and that Excellency which is considerable in him; that's implied also here in this Expression, when it is said, My Soul panteth after thee, O God; It is not after thine, but after thee: As a Wife that takes her Husband for his Person, not for his Estate, so does a gracious Soul with God; he desires him not only for some outward and temporal accommodations that may come by him, but for that amiableness which is in himself: And so ought everyone to do, Quisquis in Deo praeter Deum aliquid quaerit non caste Deum quaerit, as he again excellently; Whosoever seeks in God anything but God himself, he does not chastely or sincerely seek him.

This is again the Temper of the World distinct from the Servants of God. As for Men of the World, they are willing sometimes to have God so far forth as he brings worldly things with him, as the Jews that followed Christ for the loaves; but take away these, and they care not for him. Yea but now a gracious soul, it is carried to God purely for himself, as apprehending a great deal of worth and dignity in him; even separated from these outward enjoyments which other Men are so much taken withal. Thus the Prophet David here in this present Text, My Soul panteth after thee, O God.

To open this a little further to us, there are two things considerable in God, which a true Christian does so much desire and pursue him for. The one is matter of Grace, and the other is matter of Comfort; My Soul thirsteth or panteth after thee, i. e. for strength and more ability to serve thee. And again, My Soul thirsteth or panteth after thee; that is, for fellowship and communion with thee; and a further sense of thy favor to me.

First, As to matter of Grace, it pants after God so, as the God of all Grace; for so the Scripture stiles him, 1 Pet. 5.10. The God of all Grace who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, &c. God he is the fountain of Grace and Holiness, and Sanctification, who enables us to every good Work; and a true Believer he longs after him so, God to strengthen him against Sin, and God to strengthen him for Duty, to subdue his Corruptions, and to quicken and excite his Graces; he pants after him for this purpose, as a business which he is very sensible and apprehensive of in himself.

There are abundance of People in the World which never want or miss God for this; so long as it pleases God but to supply them with outward Comforts they find no lack at all of his Grace, but can very well spare, and be without it; yea, but a good Christian cannot be so: Where he finds his Corruptions strong in him, and ready to master him, or where he finds his Graces weak in him, and not so vigorous as he could desire, here he pants and breaths after God for his seasonable supply of him; After God, as the God of all Grace.

Secondly, After God as the God of all Comfort; for that likewise is another title which the Scripture fastens upon him, in 2 Cor. 1.3. Blessed be God &c. The Father of Mercies, and the God of all Comfort: This is that which God eminently is, and upon this account do his Children and Servants breath after him, for the sense of his Love, for the assurance of his Favor▪ for more intimate Communion with him. Thus does David in another place, Psal. 51.8, &c. Make me to hear joy and gladness. Cast me not away from thy presence. A godly man, he is never well when he has not that freedom of spirit in himself as sometimes he hath had, and therefore he goes to God for it; he knows it is not to be fetched out of himself, but from God alone; it is he only that can speak peace to the Soul, and refresh it in a perplexed condition, and therefore goes to him.

There are many who standing in need of Comfort repair to false conveyances, think to fetch it out of their performances, or think to fetch it out of their enjoyments, but a good Christian repairs to God for it. As for those that do otherwise they forsake the fountain of these living waters, and seek unto themselves broken and empty pitchers which will hold none, Jer. 2.13. But so much of the first Particular considerable here in this Passage, viz. the Object of David's desire, God.

The second is the subject of it, and that is the Soul; My Soul panteth after thee. Thus in other places likewise, 'tis twice repeated, my Soul, &c. as Psal. 62.1. Truly my soul waiteth upon God, &c. Psal. 86.4. Rejoice the soul of thy servant, &c. Isa. 26.9. With my soul have I desired thee in the night; yea with my spirit within me will I seek thee early. Still this Desire after God is fastened and subjected in the Soul. And indeed our Soul is that in us whereby we properly have Communion with God. And God is he only that is able fully to satisfy our Souls, there's none fit for that besides him, nor is there any fit for him without that; it is the Soul which is all in all in his service.

The Soul has its longings, and its desires as well as the Body, and it has its Contentments answerable to those desires which are laid up in God himself, for which it pants after him; God has made it and framed it to this purpose. It is the advantage of Man above all these Creatures here below that he hath such Faculties bestowed upon him as whereby he may be able to converse with his Creator himself, which none other else can do besides him.

Therefore it teaches us to improve our Souls hereunto, not to suffer them to stay upon these things here below, but to be carried up to God himself, in whom alone their Happiness lies. What a sad and lamentable thing is it that Man having a mind fitted for the frame of it to have converse with the God of Life, should yet rest and content himself in such poor and transitory matters as the things of this present World! and yet this is that which by experience we find him to do. Now therefore we should quicken and awaken ourselves in this Particular, we should reserve the better parts of us for better things, as more suitable and agreeable to them in the nature and condition of them. This for the subject of this Desire as it is here expressed, and that is the Soul.

The third is the Exercise or Activity of it, that is signified in panting and thirsting, which does also imply the nature and quality of it. And there are two things pertinent hereto: First, It is a vehement and earnest desire. Secondly, It is a constant and continued desire, 〈 in non-Latin alphabet 〉 , as Chrysostom upon the place.

It is first of all earnest and vehement; that's intimated in these Expressions, and so we have it in other places of Scripture; as Psal. 84.2. My soul longeth, yea even fainteth for the Courts of the Lord. My heart and my flesh crieth out for the living God. Psal. 119.20. My soul breaketh for the longing that it hath unto thy Judgments at all times. And Psal. 143.6. I stretch forth my hands unto thee. My soul thirsteth after thee as a thirsty land, Selah. Thus the Desires of a gracious Heart towards God they are very vehement and importunate; as a Man which is truly a-thirst, he is very earnestly desirous of Water, and nothing else will serve his want: Ye know how it was with David once for the Waters of Bethlehem, in 2 Sam. 23, 15. David longed and said, Oh that one would give me to drink of the water of the well of Bethlehem. He never so much longed for that Water as he did here long for this. This well of water springing up unto eternal life, as our Savior himself speaks of it, Joh. 4.14. He desired with a very great desire, and so do all other Believers besides him. The Desires of the servants of God in regard of Communion with himself they are not faint and languid Desires, certain cold wishes, or Velleities, but they are very earnest and full of intension, and accordingly are thus expressed and set forth to us.

This indeed they are upon these following Considerations: First, Their own Necessities, they are such as cannot be without God, therefore do they so earnestly desire him; they need him, and they see they need him, and upon that account do so desire him. Where Men are absolute and independent in their Condition, they are remiss and indifferent in their Desires. No Man much longs for that which he thinks he can be well enough without; but Necessity, and that apprehended it provokes Desire. Now this is the case of a gracious Soul to God; it sees it cannot subsist without him, and therefore is carried so earnestly after him. Look as our Bodies and outward Man they cannot hold out without Corporeal refreshments, and therefore so earnestly desire them; as Sampson at Ramah-lehi ready to perish for want of Water, so our Souls and our inward Man they cannot subsist without supplies from God, and the sweet refreshments of his Spirit, especially those Souls which are changed and renewed by Grace.

As for Carnal and Worldly Men which are yet in an unregenerate condition and state of nature, they do need none of these things, and so do not desire them, because they want a Principle of Grace, and Spiritual life in them. Dead Men are never a-thirst, those which do not breath they do not pant. And this is the case with such persons. But now for Believers it is otherwise with them, they have living Principles, and therefore have living Desires. A good Christian he is sensible of many weaknesses and defects in himself, he has many Corruptions to be subdued, many Temptations to be resisted, many Duties to be performed; and all these he knows cannot be done by him without the assistance of God, and his influences both of Grace and Comfort; and therefore it is that he so pants and thirsts after God, as the bestower of these upon him.

Secondly, As from his own Necessities, so also the Excellency which is in God himself. There are some Persons that Men love to converse with, though they should have no need of them for that amiableness and sweetness which is in them; and so it is also in God, there's a loveliness and delectableness in him; as it is said of Christ, Cant. 5. ult. His mouth is most sweet, and he is altogether lovely. The Scripture sets him forth in all his Attributes, his Wisdom, and Goodness, and Truth, and so of the rest.

Thirdly, Difficulty (sometimes) of obtaining him, that also promotes Desire. Those things which are easily come by Men's Desires are not so enlarged after them; but Scarcity that sets them on edge: Now it pleases the Lord oftentimes in wisdom to make himself scarce to his Servants, and to retire for a while from them, and hence it comes to pass that they do so much long for him.