Choice and Practical Expositions on Four Select Psalms

SERMON XIX.

IN the Text itself we have a Petition, consisting of two Branches; the one referring to the Church and State Ecclesiastical, and the other referring to the Commonwealth, or State Civil. That which refers to the Church, we have in those words, Do good in thy good pleasure to Zion; that which refers to the Commonwealth, we have in these, Build thou the walls of Jerusalem.

We begin with the first, viz. David 's Prayer for the Church, Do good in thy good, &c. Wherein agen we have these three particulars considerable: First, The Place or Party prayed for, and that is Zion. Secondly, The thing prayed for to them, and that is to have good done them. Thirdly, The Modification of the request, In thy good pleasure, &c.

For the first, The Place or Party prayed for, is Zion; whereby we are in one word to understand the Church of God: This in Scripture-Language is expressed by Zion, which was the name of an Hill within Jerusalem upon which the Temple was (after David 's time) built by Solomon, and where whiles David lived, stood the Tabernacle, which was set up for the Worship of God. Under this name and expression does David here pray for the whole Church, whose practice is herein considerable for our example; and accordingly there is a double Notion in which we may look upon him; The one considered as a godly man, and so a Member of the Church: The other considered as a guilty man, and so an Offender of the Church: Either of these Considerations had an influence upon his praying for it at this present time.

First, Considered as a godly man, he prays for it so; whereby he shows us the Nature and Disposition of every good Christian besides, as also the Duty of everyone that pretends to an interest in the Church. This it is, even to pray for it, whosoever belong to Zion, they are engaged in the welfare of Zion, to pray and petition for it; take notice of that; this is clear from other instances in Scripture: Thus Psal. 53.6. Oh that the Salvation of Israel were come out of Zion. So Psal. 102.13. Arise, and have mercy upon Zion, for the time to favor her is come. And Psal. 137.1. By the Rivers of Babylon we sat down and wept when we remembered thee, O Zion. Still Zion, i. e. the Church of God, it has been in the minds and remembrance of the people of God, and ought to be so still.

This may be made out unto us upon this Ground and Consideration; because namely, of that near relation which they bear unto it, and benefit which they receive by it: There is not a greater nearness of the Members of a natural Body one to another, than there is in the Members of the Mystical. Upon which account the Apostle Paul presses a mutual sympathy and compliance of affection, Rom. 12.5. We being many are one body in Christ, and everyone members one of another. And 1 Cor. 12.27. Ye are the body of Christ, and members in particular. Now in the body, when one member suffers, all the members suffer with it; and when one member is honored, all the members rejoice with it: Even so should it be likewise in the Church, every member should desire the good of the whole body, as of its own particular, which is much involved in it.

And yet if we well consider it, how few are there which lay this to heart, which take care of the prosperity of Zion, and which are affected with good will to it? Most men seek their own advantage, the enlarging and settling of themselves, but they are but few which do lay out their thoughts and endeavors for the good of the Church: Nay, it were well if some now and then were not employed in that which is contrary, which are haters and ill-willers to it, Psal. 129.5. Now for this purpose we are to consider the practice of this holy man David before us, who puts in this amongst his other requests which he makes to God, as that God would be good to Himself in the pardon and forgiveness of his sins, so moreover that he would be good to the Church, in showing all good favor to it: This he did out of a Principle of Grace and Goodness in him; and we should all of us labor to conform to this gracious disposition in him: We should labor for Public Spirits, from whence we may mind not only our own particular interests, but the welfare of Zion; according to those famous examples which we have elsewhere in Scripture, in Moses, in Mordecai, in Nehemiah, &c. That's the first Notion, in which we may here look upon David in this his Prayer, considered as a godly man.

The second is considered as a guilty man. David now reflected upon the mischief which he had done to the Church of God by his sin, which he had hereby scandalized and offended, and also provoked God to bring some heavy Judgment upon it for his sake: And now therefore to make it some amends, he puts it into his Prayer, That God would do good unto it, as that which was the only recompense and satisfaction which he was able to make it. From whence we may note thus much, That the more scandalous any have been by their sin, the more fruitful they should be in their repentance, and turning from sin. This is that which David was here, and it has been likewise with some others in Scripture. Thus we shall find it to have been with the Apostle Paul, he was one which had persecuted the Saints, and made havoc of the Church of God, and (what in him laid) overthrown Religion, and the Faith of Christ: This he had done before his Conversion; Well, but what does he after it, when it pleased God to open his eyes, and to bring him to himself? Ye shall see it in the report which went of him in the Churches of Christ, Gal. 1.23. They had heard that he which persecuted us in times past, now preacheth the Faith which once he destroyed; Of a Persecutor, he became a Preacher. It was so likewise with the Jailor, we know how barbarously he had used the Apostles, upon his Conversion he proved extraordinarily loving to them; and those whom before he had locked fast in Prison, now he washes their stripes, and sets meat before them. The Apostle Peter, Christ requires him when he was converted to strengthen his Brethren, as those, namely, whom he had shaken by his fall, and denial of his Lord and Master; and so of the rest.

Now therefore accordingly we may from hence judge of the work of Repentance and Conversion what it is in us. That man, who truly repents of his sin, there is this property consequent in him, That he will endeavor to do good answerably to the evil which has been done by him: Look what wrong he had done to any one, he will now compensate it, and make it up; and by how much the greater wrong has been, so much the greater also shall be the compensation; they that stick at it, and refuse to do so, they do hereby discover their repentance to be but hypocritical. And so much of the first particular, to wit, the party prayed for, which is Zion.

The second is, The thing prayed for about it, and that is, that it have good done it, Do good unto Zion, that which the Church is taught to pray for itself, Hos. 14.2. Take away all iniquity, and do us good, (as some Translators read the words) the same does David here pray for it, Do good unto Zion. What this good is for the particular which David here means, it is not expressed; but therefore we must take it in the latitude, and full extent, which is of good in all kinds, but more especially of such good as is proper and peculiar to the Church, considered as such, within its own circle and compass, which is spiritual and eternal good.

Where for the ordering of our Prayers aright upon such occasions, we may take notice of these particulars. First, The free enjoyment of the Ordinances, and means of Grace: These make up a great part of the good of Zion, and we should be instant with God for his Church in this regard, that he would vouchsafe, and uphold, and maintain the Ministry of it: It cannot be well with him, where it goes ill at any time with those which are the Builders of it; where there is a want and decay of able and faithful Teachers, this must needs be prejudicial to the Church: Now therefore we should order our Prayers to this purpose, That God would send Laborers into his Harvest; and not only so, but that the work may thrive and prosper in their hands, as Saint Paul calls upon the Thessalonians, 2 Thes. 3.1. Pray for us, that the Word of the Lord may have free course, and be glorified; That the Ordinances may be not only in their Dispensation, but likewise in their efficacy and success: This it makes for the good of Zion also, and which we may take in as pertinent hereunto.

Secondly, The Extirpation of Errors, and Heresies, and the Promoters of them, this is likewise conducing to the good: It can never be well with the Church, any further than as God is pleased to convert it by his over-ruling power, (who can bring good out of evil) when as the Tares and Thorns of false Doctrine shall spring up in it, and be suffered so to do. Therefore as ever we desire the welfare of it, we must bend our Prayers to this particular: These were such things as Christ found fault with in some of the Churches of Asia, as we shall find in the Revelations, and which Saint Paul also took such care of in those several Churches which himself had to do with.

Thirdly, The Multiplication of Converts, that's another thing pertinent hereunto. The welfare of Zion lies much in the number of those which belong unto it: Therefore we find it to be recorded in the Acts of the Apostles, That the Lord added to the Church daily such as should be saved, Act. 2.47. And Act. 16.5. so the Churches were established in the Faith, and increased in number daily. And Acts 5.14. Believers were added to the Lord, multitudes both of men and women: this is mentioned as a great happiness of the Church, and so it is, which therefore accordingly calls for our prayers.

Lastly, (to add no more of this kind at this present time) the concord and agreement of Believers amongst themselves; this is another thing of the same nature with it; it was well with Zion in those days when (as it is recorded of the Apostles) they were all of one accord in one place, Act. 2.1. This is much for the good of the Church as anything else, and does as much need and require our Prayers and Petitions for it, That Believers may be perfectly joined together in the same mind, and in the same judgment, 1 Cor. 1.10. How happy and good a thing is this! Psal. 133.1. In these and the like particulars may this good which David here prays for as to Zion, may be specified and drawn out unto us, especially as relating to that which is spiritual, and within itself.

But yet we may understand it also, (if we will) as I said before of Good at large, in the whole latitude and extent of it, that whatever shall appear to make for the good of Zion, that it may not be denied unto it, but that it may be made partaker of it. Here's a Blanck to put in what ye please, as there may be need and occasion for it. So much also for the second particular, which is the thing itself that is desired, That good be done to it.

Now the third is the Modification of the request, in this word Birtsonka, In thy good pleasure. And this agen may admit of a threefold emphasis, or impression which is upon it: First, It is a word of Influence, as denoting the Spring and Original whence this good which is desired for the Church, must proceed, and that is the love and favor of God. Secondly, It is a word of Limitation, as signifying upon what terms David beg'd and made this Prayer to God, and that is with respect had to the good-will and pleasure of God. Thirdly, It is a word of Insinuation, as arguing from God's affection, to the expression and manifestation of it: because he bears good-will to Zion, therefore to do good unto Zion: All these are in it.

First, I say, this Expression, In thy good pleasure, or in thy favor. It is a word of special Influence, and does denote unto us the Rise and Spring of all good to be expected to the Church, which is the love and good-will of God. David does not now come to God for his Church upon terms of merit or desert, but only upon terms of favor and free Grace, Do good in thy good pleasure. And this is that which all must still do, even the best that are; they must thus make their addresses to God even in the behalf of the Church itself. And the reason of it is this, Because we are all Debtors to God, and stand obnoxious to him; we deserve no good from him; and that good which already we have, we have in a manner forfeited by our miscarriages; therefore it must be free Grace and Favor that must set us right, there's nothing else which will be helpful to us: when we have done all we can, we still remain but unprofitable Servants, and must plead for pardon where we have done the utmost that we are able to do. And it is our great comfort and encouragement, that we may be able to do so; that God will suffer us to deal with him upon these terms, and to have recourse to his Grace and Mercy for the doing of good unto us.

For which purpose we should be excited to the improvement of it all that may be: Let us renounce all desert in ourselves, and flee wholly to the Grace of God in Christ, which is the best weapon to deal with him by; To come with ropes, as it were, about our necks, as the Syrians to the King of Israel, and say the King of Israel is a merciful King, and lay down all kind of confidence in ourselves, or anything which is ours, whatever proud persons may sometimes pretend in a flourish, yet this at last will prove their best refuge. That's one emphasis in the expression, In thy good pleasure, as a word of Influence.

Secondly, It is a word of Limitation; a Limitation not of God, but indeed of his own Prayer and Request: As if he had said, Lord, I do very earnestly beg of thee, that thou wouldst do good to thy Church; but I do not herein go about to limit thee, or consine thee, or prescribe thee, but I leave it wholly to thyself: Do good in thy good pleasure, that is, as shall seem good and best in thine own eyes to do. This is another thing considerable of us, in the ordering of our requests to God, we must still refer them to the good will of God.

And that in all particulars: First, As to the matter of the thing itself which we desire should be done: We must not limit God here. Thus David here in the Text, as we had it in the word before, Do good; but what good, that he does not express, but leaves it to God's own disposing, and as in this second word, to his good pleasure, so must we do likewise.

This is not so to be taken as if we might not in some particular cases make mention of our particular wants, and accordingly desire a particular supply of them; for so we may as we have occasion hereunto. God hath planted a self-love in us, which is not sinful, but for the preserving of our nature, upon which ground we may ask of him those things which are suitable hereunto; as in case of sickness, we may particularly pray for health; in case of danger, for preservation; in case of uncertainty, for direction; and so for the like. But the meaning of it is this, That we ask not anything either for ourselves or others, especially of outward comforts, absolutely, and peremptorily, and indefinitely, but in subordination to the will of God: Lord, if thou seest such things to be fitting, and requisite, and expedient for me or others, I beg them of thee; but otherwise, Not my will, but thy will be done; according to thy good pleasure for the matter of it.

And so agen likewise for the means, not to limit God in that neither: As we oftentimes pitch upon a particular, so sometimes for the means to it. Are not Abana and Pharphar, Rivers of Damascus, better than all the Rivers of Israel? But we must herein also submit ourselves to God.

And so further, for the time of accomplishment, leave it to his good pleasure here also. We are commonly all for the present, when we would have anything to be done for us: but God's time is still the best, which we are to refer to him as well as the other. Indeed there is sometimes a lawful provoking and putting him in mind, as we find the Church to do, Psal. 102.13. Thou shalt have mercy upon Zion, for the time to favor her, even the set time is come. And so the Souls under the Altar, How long, Lord, holy and true, dost thou not judge and avenge our blood? &c. Rev. 6.10. Thus there's a calling upon God to hasten, which may proceed likewise from a spirit of Faith; but yet it is still with a submission to his good will, in this, as in the other particulars, both for matter and means. And there are two special Attributes in God, which make for this frame of spirit whereof we now speak: The one is the Wisdom of God, whereby he knows what is best for his Church in all circumstances: And the other is the goodness of God, from whence he is ready to order and dispose that particular good unto them. That Soul which is apprehensive of these two, has cause to be very much quieted and satisfied in the good pleasure of God, and to refer all unto him.

And therefore now accordingly we should frame ourselves hereunto. We should take heed of limiting the Holy One of Israel, by desiring any of these things which we have a mind to peremptorily from him; as those, who should rather count it our happiness to be under the conduct and guidance of a wiser and stronger than ourselves, whom we may commit ourselves unto. And that's the second emphasis in this expression, According to thy good pleasure, as it is a word of Limitation.

The third is a word of Insinuation, as it seems to carry the force of an Argument in it, and that thus: Lord, Thou bearest a special love and affection to Zion, which is thy Church above all others besides; Now therefore according to this affection which is in thee towards it, be pleased to do good to it; as the Sister of Lazarus to Christ, Lord, he whom thou lovest is sick, Joh. 11.3. whereby she would persuade him to be active for his recovery. So does David here now to God in behalf of the Church, Do good of thy good pleasure to Zion; that is, according to thy wonted favor and loving kindness towards her. It is a great encouragement in our addresses to God at any time for his poor Church to have the advantage of his own affections to it, which will prevail with him so much the easier to goodness upon it.

The reason of it is this, Because God delights to be like himself, He is good, and does good; and He is yesterday, and today, the same forever: Therefore those Bowels which persuade him to do good to the Church at first, persuade him still to the Continuance of it.

This may teach us this cunning piece of skill in our dealings with him; when we have occasion at any time to come before God for the welfare of his Church, (as when had we ever more occasion to do than now we have?) let us urge him upon this present Consideration, That it is such as he has been pleased to make choice of as his peculiar treasure and delight, and to place his love and affection upon them; so as we may argue and reason with him thus, Do good to Zion in thy good pleasure, i. e. according to thy wonted loving kindness.

But yet there is still a further reference of these words, which may be made of them, than as yet we have mentioned; and that is, by taking this expression of God's good will or favor, not only in relation to the Church, but to David Himself; and that in this Explication. David, as we have heard already at large out of this Psalm, had been in a sad and deserted condition by reason of his grievous sins; God had hid his face from him, and expressed himself as an Enemy against him; but now at last by humbling himself deeply in the presence of God, and earnest and constant Prayer made unto him, had probably got some testimony of God's love and favor towards his Soul, that he was now pacified and reconciled unto him. And now this is the improvement which he makes of it, to beseech him now in the behalf of his Church. As if he had said, Lord, if I have found favor in thy sight, and thou bearest any good will unto me, as I have ground to hope thou dost, why then be pleased to do good unto Zion, let me obtain this request at thine hands, &c. And according to this sense, there are two things considerable in it: First, That none can pray to God with any encouragement in the behalf of his Church, which are themselves in a state of actual estrangement and alienation from him. Secondly, That those who are themselves in terms of favor and communion with God, they cannot better improve it, than in the behalf and welfare of the Church of God.

First, I say, That those which are themselves in a state of estrangement and alienation, they cannot so happily and successfully pray for the Church. This we gather from the course and order which is here taken by David, who till he had made his peace with God himself, never makes any mention at all of Zion, as here he does, as conceiving it had been in vain to do so; and so it had: None can come to God boldly for others, which are at terms of distance and variance with him themselves. Intercession it is founded in Affection, and supposes that party to be in favor which so intercedes.

This instructs us in two things: First, We hence see what a sad thing it is for any to be in a state of difference with God, for any to lie under any particular guilt which is charged upon their Conscience. It is very grievous as in many other respects and considerations besides, so for this amongst the rest, as it does hinder and obstruct men's prayers in behalf of the Church: so long as David was under the guilt of his sin, and God had not taken away that from him, so long was he kept back from so freely, or at least so successfully praying for the Church, as we find him after to do.

Secondly, This teaches us likewise what course is to be taken with us for our speeding in our suits for the Church; namely, to clear our own Consciences, and to set things strait betwixt God and ourselves; otherwise we shall rather provoke God to pour forth some Judgment upon ourselves, than to show forth any good upon the Church. And so much may be spoken of that first Point.

The second is this, That those who are themselves in terms of favor and good liking with God, they should improve it all they can for the good and welfare of the Church. This is that which David does here: He had no sooner recovered himself from that distance which was betwixt God and his Soul, and got some glimpse of his favor towards him, but this is the use which he makes of it, even to entreat God for Zion, Do good in thy good pleasure to Zion. This is that which we have commended unto us in some other places, as Isai. 62.6, 7. I have set Watch-men, &c. Ye that are the Lord's Remembrances, (i. e. ye that are in favor with him) keep not silence, &c.

And the reason of it is this, namely, Because this is one end for which God is pleased to take them into favor, and they have from hence a good occasion and opportunity afforded unto them. As Mordecai told Esther, who was advanced into the favor of Ahasuerus, when he desired her to speak to the King in the behalf of the Jews, Who knows whether thou art come to the Kingdom for such a time as this? Esth. 4.14. As those who enjoy the favor of Princes and of great Ones here upon the Earth, they are to improve it for all good advantages to the Church of God: so those also which enjoy the favor of God, and have more especial Communion with Him, they should improve it to the same purpose likewise, as that which God Himself does expect and look for from them.

Therefore let this serve to persuade us, and to excite us hereunto: We cannot better improve our interests in God, than upon such occasions, nor better to his liking and approbation. He takes it very well and kindly from us, when it is thus with us; and he does sometimes open himself more freely to us for this very end; therefore he gives his Servants now and then more enlargement of heart, more freedom and holy boldness and familiarity with him, that they may be more earnest and importunate with him in the cause of his Church; and it concerns them to use it accordingly. As the Prophet in Isai. 62.1. For Zion's sake I will not hold my peace, and for Jerusalem's sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. Whatever we make mention of besides, we should be sure not to forget this, nor to leave it out of our Prayers. No, but in all other of our Petitions, and upon all other occasions of our addresses to the Throne of Grace, still remember to speak a word for this, as the Prophet David does here before us. His main Errand to God at this time, was to seek his face in behalf of Himself, to beg the pardon and forgiveness of his sin, and some assurance hereof to his Conscience; but now when he was once engaged, and his heart was up, he puts in likewise for the good of Zion. Thus (I say) should we do likewise in conformity to this blessed example; we should not be all, or only for ourselves, and private accommodations, but be mindful likewise of the people of God, and the state and condition of the Church, to offer and present that to him, and to entreat him in it. This was the constant practice of this holy man in other places besides, when his heart was well warmed in seeking to God for his own condition, he was drawn out further for the Public, as Psal. 28.9. after private requests put up to God, he comes in with this close, Save thy People, and bless thine Inheritance; Feed them also, and lift them up forever. As if all other respects to himself had been of little worth to him, where this also was not minded and regarded. Thus we may take this word of favor and good-will here in the Text, as relating also to that favor which himself now enjoyed from God, and which he would improve in this general Supplication for the public good. So we have the third particular in this first general, to wit, The Modification of David's request; and so the first general itself, which is that branch of David's Petition as concerned the Church or State Ecclesiastical, in those words, Do good in thy good pleasure unto Zion.

The second is which concerned the Commonwealth, or State Civil, in these words, Build thou the walls of Jerusalem: which words although if we please, we might perhaps take synonimously, as giving the same Truth in a variety, and duplicity of expression, as agreeable to other passages before all along in this Psalm: yet I had rather to take them variously, which is a great deal more full and significant, and so we shall now at this time, as extending David 's Prayer from the one to the other, i. e. from the Church to the State. Jerusalem it was the chief City of that Kingdom whereof David was Head and Governor, and so does fitly resemble the State and Commonwealth, which he was moreover concerned in for the wishing of good unto it. There are two things which we may here briefly take notice of, First, The Connection; and, Secondly, The Order. The Connection, the State with the Church, Jerusalem as well as Zion: The Order, the Church before the State, Zion before Jerusalem; either of these are here considerable.

First, To take notice of the Connection; here is Jerusalem together with Zion; David he makes mention of this, as well as of that, and makes room for it in his Prayer, the good and welfare of the Civil State or Commonwealth, Build thou the Walls of Jerusalem; this is that which he goes to God for, and for which he depends upon him as to the accomplishment of it. The Walls of Jerusalem do signify whatever may conduce to the welfare and prosperity of it, and it lies in sundry particulars.

First, We may take it (if we will) literally; the Walls for the Structure itself, and place of Habitation: There is good cause for seeking to God for the building of these, for his Providence is much seen in it, and conversant about it. It is He by whom Cities stand, for the very frame and outward Constitution: Except the Lord build the House, they labor in vain that build it; And except the Lord keep the City, the Watch-man wakes but in vain, Psal. 127.10. God has of late more especially taught us of this City this Lesson in particular, to seek to him for the building and repairing of the walls of our Jerusalem, by the late sad Fires and Ruines of Houses amongst us; and we cannot too much be sensible of it, or affected with it; it does justly call for this Prayer from us, Build thou the Walls of Jerusalem.

Secondly, By these Walls we may understand the Persons and Inhabitants, and especially those which are Magistrates and Governors in it. Valiant men are the Forts and Castles of a City: It was the saying of the Heathen Orator, and it is agreeable to the Scripture-Language, wherein David 's Counselors and Men of War, his Worthies and Assistants in Government, they are set forth by the expression of his Towers, or some such thing as that is. This is a Prayer very necessary likewise for Magistrates, and those which are in Authority, that God would counsel them, and strengthen their hands, and be assistant to them in the Governing of his People.

Thirdly, Good and wholesome Laws, and those especially drawn out into execution; these do make up a part of this Head also: These are walls of defense and security both to that State and City which are made partakers of them, which otherwise will be but in a weak condition. Righteousness exalteth a Nation, as the Wiseman Solomon tells us, Prov. 14.34. And so Isai. 32.17, &c. The work of Righteousness shall be peace, and the effect of Righteousness quietness, and assurance forever; And my people shall dwell in a peaceable habitation, and in sure dwellings, &c.

Fourthly and lastly, The Trade and Commerce; these are Props and Sustainers of a State. Thus it is said of Tyre, That her Merchants were Princes, and her Traffickers the Honorable of the Earth, Isai. 23.8. And so of Babylon, Revel. 18.23. Her Merchants were the Great Men of the Earth. These and the like (by way of Explication) may come under this Notion of the Walls of Jerusalem. Now for all these laid together, there must be recourse had to God for the succeeding of them; as it is He who says to the Temple, Thou shalt be founded; so to Jerusalem also, Thou shalt be built, Isai. 44.28. And therefore (here with David ) we must go to Him for it.

Now the Consideration hereof does therefore justly meet with the neglect of too many in this particular. As there are many which have no thoughts of Zion, so as to think what may become of that; so neither have they thoughts of Jerusalem, so as to care what may become of that neither. There are few men of Public Spirits, and whose minds are drawn out in the advancing of the common Good, so long as they may be but well (as they think) for their own particular; that their Houses and Dwellings may be enlarged, and their Walls lifted up in height, and their Estates and Families increased, it is no matter what becomes of the Public, let it sink or swim; even Zion and Jerusalem both they may even shift for themselves; for as for them, they care for none of these things.

If they have perhaps now and then some kind of thoughts of them, which their occasions may put them upon; yet how few are there which take the right way and course for it? Some think to do it by their Policy, and Worldly Wit; others to do it by their Money, and Worldly Wealth; a third to do it by their Interest, and Worldly Compliances: but very few which either think or endeavor to do it by their Prayers and Addresses to God as it becomes them to do, and as is the most expedite way for them, and most likely to take effect. Now how far are such persons as these from the temper of this man after God's own heart? But so much of that first Point, the Connection of these two both together, Jerusalem with Zion.

The second is the Order in which they stand one to another, Zion before Jerusalem: This is the Method of David 's care and prayer here in the Text, and so consequently a good Rule of Direction and Intimation to ourselves. We see here what is to be preferred and pre-esteemed by us, where our Indeavours must first begin; and that is, as to the advancing of the good and welfare of the Church: First, Do good to Zion; and then, Build up the Walls of Jerusalem; the Church before the State; this is the Order of Scripture, and the same which has been taken by holy men of God in it, their care has been first of Religion before of Civil and Secular Concernments.

And there's a double ground for it: First, The Excellency of this above others: It is a part of Wisdom and Prudence still to bestow the greatest and special care upon that which is of chiefest concernment. Now this is Zion in respect of Jerusalem; It is that which is of greatest worth: The Lord loves the Gates of Zion, more than all the Dwellings of Jacob, Psal. 87.2. God's Church it is much dearer to him, than the whole World besides, which does not stand nor subsist but with some respect had thereunto; therefore first take care of that.

Secondly, As in Consideration of its Excellency, so also of its Influence: The Good of Zion, it makes for the Building of Jerusalem; and the more that Religion is advanced and encouraged in any City or State, the better shall it be for that City or State in which it so is. Religion it does not usually go alone, but confers many blessings with it besides itself; and in a State professing Religion, is an advancement to the State itself; which therefore would be first attended, if but as the means leading to such an end.

This now teaches us what to do ourselves in such cases as these are, where to begin and lay our chiefest care. The generality of the World are for the most part very prosperous in this business, and begin at a wrong end. O Cives, Cives, quaerenda pecunia primum est, Virtus post nummos. That's the Method of the World, to seek for Wealth first, and leave Virtue till afterwards: But the Scripture teaches us far otherwise, both in the Rule, and also in the Example; In the Rule, Matth. 6.33. Seek ye first the Kingdom of God, &c. And in the Example here in this Text, which we are now to take out to ourselves.

The want of Observation of this, has caused so much trouble in the World, as these latter times have been sensible of, in that men have thought it better Husbandry to repair the Walls of Jerusalem, than to make up the Ruines of Zion, and so have begun with that rather than this. It's true, in some cases, and in some particulars, there's a necessity of first building Jerusalem, so far forth, namely, as it has an influence upon the building of Zion, as in some respects it has: The Good of the Church does in some regards depend upon the welfare of the State, which must be supposed and antecedent to it. Where there is not peace and strength in a State, there the Church cannot be upheld in glory and beauty of it, against those which are Enemies to it: But where this now is in some measure vouchsafed and granted already, that any State does subsist for the main, and is only defective in circumstantial Accommodations, there to prefer the Accommodations of the Commonwealth before the Settlement and Establishment of the Church, this is irregular, and contrary to the care of the Prophet David here in this place.

Besides, There is this in it, That for the most part it carries great distractions and disturbances with it, and interrupts and perplexes men in their work: For we'll do nothing till the State be settled, and God will do nothing till the Church be settled; and so betwixt both, the whole business hangs in suspense, and can go neither backward nor forward.

Therefore it will be a great part of our wisdom to submit to God in this particular, and to use that method which he prescribes unto us, which is here set down before us; where the Question is not concerning the things themselves, but concerning the order: It is lawful and necessary likewise to pray for one as well as for the other, and God himself delights in both. He says to Jerusalem, It shall be built; as well as to Zion, Thy Foundation shall be laid. All the difference is about the Preeminence, which in all reason is to be given to this latter, to Zion before Jerusalem, as it is here in the method of the Text, Do good in thy good pleasure, &c. And so much also for this Eighteenth Verse.

SERMON XX.

IN this present Verse we have two general Parts considerable: First, An Expectation of Favor: Secondly, An Ingagement to Duty. The Expectation of Favor, that we have in the first Branch, Then shalt thou be pleased with the Sacrifices, &c. The Ingagement to Duty, that we have in the second, Then shall they offer Bullocks upon thine Altar.

We begin with the first, viz. The Expectation of Favor, Then shalt thou be pleased, &c. Wherein agen we have three particulars more: First, The Service tendered, and that is the Sacrifices of Righteousness. Secondly, The Acceptation of this Service in this, Thou shalt be pleased, Thirdly, The Occasion or Ground of the Acceptance, Then.

For the first, The Service tendered, it is here expressed to be the Sacrifices of Righteousness; this is that which Christians are called upon to present to God in their approaches to him, Offer unto God the Sacrifices of Righteousness, as it is Psal. 4.5. Now this expression it may be taken two manner of ways: Either, First, By way of Specification; or, Secondly, By way of Qualification. By way of Specification, so the Sacrifices of Righteousness is as much as Righteous Sacrifices: By way of Qualification, so the Sacrifices of Righteousness are such Sacrifices as are performed after a right and due manner.

First, To speak of the former, The Sacrifices of Righteousness taken specifically; These are all such Sacrifices as are commanded by God himself, whether such as are so properly, as all those Sacrifices which were under the Law. The Legal and Levitical Dispensations, so far forth as they were of God's Injunction and Institution, they were Sacrifices of Righteousness. Or, Secondly, Such as are so improperly and metaphorically, as the Dispensations under the Gospel, these are also Sacrifices of Righteousness, and principally intended here by the Psalmist.

Now these are of several distributions, I will but name them briefly to you: First, The Sacrifices of Contrition and Humiliation, the Sacrifice of a broken Heart, this we have had mentioned in the Seventeenth Verse of this Psalm; and it is such as God is wondrously pleased withal, when as with the Knife of Repentance and Mortification we do kill and slay our vile affections in us.

Secondly, The Sacrifice of New Obedience, in yielding up ourselves to God to be at his disposing; as the Macedonians they gave themselves to the Lord, 2 Cor. 8.5. And Rom. 12.1. Present yourselves a living Sacrifice to God, &c.

Thirdly, The Sacrifices of Faith, in the daily presenting and improving Christ's once offering up himself to God for us, when we do lay hold upon Christ by Faith, and make the best of his sacrificing of himself, we do present a Sacrifice of Righteousness to God.

Fourthly, The Sacrifice of Alms and charitable Contribution, Heb. 13.16. With such Sacrifices God is well-pleased; and Phil. 4.11. A Sacrifice acceptable, well-pleasing to God: yea, it is preferred before all other. God will have Mercy and not Sacrifice, so Prov. 21.3, &c.

Lastly, The Sacrifice of Praise and Thanksgiving, Psal. 50.14. Offer unto God Thanksgiving. Hos. 14.2. The Calves of our Lips. And Heb. 13.15. The Sacrifice of Praise, i. e. The Fruit of the Lips, giving thanks. And thus much for the Sacrifices of Righteousness, as they may be taken by way of Specification.

The second is by way of Qualification, Sacrifices of Righteousness, i. e. Sacrifices rightly performed. Thus Mal. 3.3. That they may offer to the Lord an Offering in Righteousness; this is that which God looks at principally above anything else. It is not only the kind of the Sacrifice, but the carriage of it, to seek the Lord after a due order, 1 Chron. 15.13. As first, In Faith, which includes in it the Righteousness of the Person. The Sacrifice of unrighteous persons cannot be the Sacrifice of Righteousness, nor well-pleasing, it is an abomination to the Lord. Secondly, In fear and holy reverence, as apprehensive of the greatness of God's Majesty, Psal. 5.7. In thy fear will I worship towards thy holy Temple. And Heb. 12.28. With reverence and godly fear. Thirdly, In zeal, and fervency of spirit, it must be the right fire, Rom. 12.11. Fervent in spirit. And so much of the first particular observable in this first general, viz. The Service tendered, The Sacrifice of Righteousness.

The second is, The Acceptation of this Service, Thou shalt be pleased with them. Whence we note, That God takes a special delight and complacency in holy Services which are presented to him; He is well-pleased with the Sacrifices of Righteousness; this is clear from sundry examples: Thus it was with Abel, God had respect to him and to his Offering, Gen. 4.4. Thus it was with Noah, God smelt a savor of rest in his Burnt-offerings, Gen. 8.21. Thus it was with Elijah, God answered his Sacrifice by Fire, as a testimony of acceptance, 1 King. 18.38. So the Apostles, when they were join'd together in Prayer, the place was shaken there where they assembled, Act. 4.31. This shaking, it was a token of God's liking and approbation of them in that service. Still upon all occasions we shall find how God has taken special delight in his Peoples Sacrifices: And that upon sundry considerations:

First, As they are the accomplishment of his own most holy Commands; God has required the Sacrifices of Righteousness, now therefore he cannot but approve of them, and be well-pleased with them, as a performance of what himself has required, as everyone is well-pleased in the doing of what themselves desire should be done.

Secondly, As the fruits of his Spirit, and the effects of his own assistance: God does not only require these Sacrifices, but also enables to them, and upon that account is well-pleased with them. The Sacrifices of Righteousness they come from the God of Righteousness; and because they come from him, therefore they are acceptable to him, and he takes delight in them.

Thirdly, As they bring Glory to his Name, and advance him, and set him forth in the World, he delights in them so; Whoso offereth praise, glorifieth God, Psal. 50. ult. Though there be no real accession of any benefit to God from anything which is done by us, who is self-sufficient in his own Nature, yet his Name is manifested and declared in the World occasionally from our weak endavours, which he is pleased in goodness to accept of.

And this now should so much the more encourage us in the service of him. It is a great matter in point of service to deal with one who is of a candid disposition, who is gracious and ready to accept of what is done by those which come to him: Thus is God to those which are his Servants, He does accept of their poor endeavors towards him: The Lord hath heard my Supplication, the Lord will accept my Prayer, in Psal. 8.9. And so Cornelius, Act. 10.4. Thy prayers and thine alms are come up in remembrance before God. And so Hezekiah, Isai. Chap. 38. Vers. 5. Thus saith the Lord, &c. I have heard thy prayer, I have seen thy tears, &c. This (I say) is a very great Encouragements, and so has been esteemed, for which cause David blesses God for it, Psal. 66.20. Blessed be the Lord, who hath not turned away my prayer, nor his mercy from me. For a man to present his Petitions, and to have them received, this puts life and cheerfulness into any: but it has cause to do so in our Petitions to God more especially, He will accept, &c.

But further, (that we may take it in the full sense) we must take it not only emphatically, but exclusively; God will so accept of the Sacrifices of Righteousness, as that he will accept of none besides: whatever other Sacrifices besides are presented to him, they are odious and abominable with him, and he does by no means regard them, that so we may give the greater heed to that, as we shall have occasion to see more anon. And that's also the second particular, viz. The Acceptation of the Service, Thou shalt, &c.

The third is the occasion, or time for it, that we have in the word Then, Then thou shalt, &c. This refers to what went before in the precedent Verse, &c. and we may take it with this Explication: Then, when thou hast purged away my sin, which did redound to the guilt and damage of the whole Nation, whereof myself am the Head; Then shalt thou accept of Sacrifices from us, and our Services shall be well-pleasing to thee. This word Then (to give you the full emphasis of it) seems to carry a double reference with it; The one as to the point of Sacrifice, and the other as to the point of Acceptance: As to the point of Sacrifice, thus; Then, when thou hast been pleased graciously to bestow upon me a broken heart and a contrite spirit, and such a spiritual frame of soul as thou requirest, Then shall I be able to offer up the Sacrifice of Righteousness to thee, which otherwise I shall not be able to do. As to the point of Acceptance, thus; Then, when thou hast been pleased to pardon and remit my sin unto me, Thou wilt then be well-pleased with the Services which comes from me. According to either of which references fastened upon the words, there is a double Truth contained in them.

First, As to the point of Sacrifice, we learn thus much, That we can never perform holy Services, till we have gracious and holy Hearts. Then shalt thou accept the Sacrifices of Righteousness, that is, Then shalt thou have such Sacrifices of Righteousness as may be acceptable to thee, when thou hast given us that broken spirit, which is a thing so well-pleasing to thee. This is that which must be laid for a Ground, That our Heart be good before our Performances.

And the reason of it is this, Because the Heart it is the Spring and Fountain of all our Actions, and such as does give virtue to them, from whence there is a correspondency of one to the other; if the Heart be good, all is good with it. And so on the contrary, this it has influence upon all the passages betwixt out Souls and God, who accounts of us answerably thereunto.

Therefore this teaches us what chiefly and principally to look after. There are many who when they come before God, look at nothing but their outward man, and the external part of the Performance; think if they present their bodies before God, they have done as much as is required of them, that their Sacrifices are Sacrifices of Righteousness upon that account: But, alas, this will not serve the turn, there's somewhat else which is to be looked after by them, and that is their inward man, that God would sanctify and fashion that.

And so likewise where God has wrought Grace already, (as he had here done in David ) that he would upon occasion stir up this Grace in them, and sit them for such and such Performances, as David here did. David was now desirous to offer up unto God righteous Sacrifices, and how does he make way hereunto? By begging of God a contrite spirit; for so those words in the Verse before are to be understood by us, The Sacrifices of God, &c. not only as words of Asseveration, but as words of Insinuation, as signifying his own desire to have such an heart bestowed upon him: This was David 's drift in that expression, and this of the occasion, as to Sacrifice.

Secondly, Take it as to Acceptance, Then shalt thou accept, &c. Namely, when thou hast pardoned my sin, &c. for this Then it runs back to all which was said in the Psalm before; and in particular amongst the rest, to these of pardoning his sin, &c. From whence there is this in it, That God never accepts of our Services till he is first well-pleased with our Persons, Then shalt thou, &c. Then, and then exclusively. This is clear from divers places of Scripture, and it holds good both as to the accepting of our persons in general in point of Justification, as also to the acceptation of our persons afterwards in point of Reconcilement. For a Child of God, though he may be accepted of God as to general favor, yet he may be under particular displeasure, as even David himself: Now this latter is an obstruction to his acceptance in his Services, and causes God to express himself against them, which is more proper to the case in hand: for this was the condition of David; His person was accepted in general before this prayer which was made by him, but he was under a Cloud in particular, and this he desires might now be removed in order to the Acceptation of his Sacrifices. So then here is the case clearly before us. As for wicked and ungodly persons, which are as yet in their natural condition, and out of Christ, their Sacrifices are so far unacceptable, as that they are wholly abominable, and that proceeding from the enmity and contrariety which is in their persons. Agen, as for the Servants of God, which are regenerated and become new Creatures, and made Members of Christ; yet being under some particular guilt, and so consequently the frowns of God, their Sacrifices are also in part unacceptable, till this Cloud be removed from them. This we may see in Job 's Friends, which I would not think but that some of them at least might be godly men, and so their persons accepted for the general; but yet in their carriage towards Job, they had so displeased the Lord, as that he would not hear them in that particular, as we may see in Job 4.2.7, 8. The Lord said to Eliphaz the Temanite, My wrath, &c. See here, Job himself was accepted, but not his Friends, and so not their Sacrifices.

The Improvement which we may make of this Observation, comes to this: First, We see here what cause all God's Servants have both to keep in terms of favor with God all they can; as likewise where they are under any displeasure, as soon as may be to recover it agen, as for other Considerations besides, so amongst the rest in reference to this, that so their Services may be accepted of him: all the while that God and we are at a distance, our very Sacrifices they lose of that acceptance which they should have with him.

Secondly, We see here also what good cause God's Servants have to be in good terms with one another, that so they may have the benefit and advantage of one another's prayers for them, when they cannot so acceptably pray for themselves. As in the example before-mentioned, Job 's Friends, when God was angry with themselves, yet he had accepted Job for them. And so now I have done with the first general part of the Text, which is the expectation of favor, Then shalt thou be well-pleased with the Sacrifices of Righteousness.

The second is the Ingagement to Duty, in these words, Thou shalt. Wherein agen we have two particulars: First, The thing itself promised. Secondly, The time of performance. The thing promised, is the offering up of Bullocks upon God's Altar. The time of performance, that we have signified in the particle Then.

First, For the thing itself promised, it is the offering up of, &c. David signifies that if God would please to be favorable to Zion and Jerusalem, the Church and People of God, there would this effect follow upon it, and that they would be more full and abundant in their Services of him, Then they would offer Bullocks upon his Altar. There's a double freedom which seems in these words to be intimated to us; The one is a freedom of opportunity, and the other is a freedom of spirit, or inlargment of heart.

First, Here's a freedom of opportunity, They shall then offer, &c. i. e. have liberty and opportunity to offer. From whence we may note thus much, That the liberty and freeness of the Ordinances, is a special fruit of God's favor to his Church. This we gather from these words in their connection, Be favorable to Zion, and then, &c. The one depends upon the other. This it is, and so has always been accounted, especially by those who have understood what it is. Thus David in some other places, as 2 Sam. 6.13. He rejoiced because of God's Ark, and danced before it. And Psal. 122.1. I was glad when they said unto me, Let us go up to the house of the Lord. So when after the Captivity the Temple began to be re-built, they shouted for joy, Ezra 3.10, 11. By these and the like instances we may see of what account hath been the freedom of the Ordinances.

And there's very good ground for it, because that upon this depends all our chiefest comfort and happiness: The greatest happiness that any People are capable of, is that they may have free Communion with God Himself, and this they have in the freeness of the Ordinances, which is the main business in them; as here it was not the offering of a few Calves, no, but the praising of God by them; and this was looked upon as a great privilege.

And so accordingly should we ourselves look upon it: We should bless God for those gracious opportunities which are afforded unto us; that we may have these comfortable privileges which we now enjoy; that we are not restrained from the Public Ordinances, nor have them kept from us, but may enjoy them with a great deal of freedom. It is a mercy which should be considered of by us, and laid to heart; especially when we shall consider how it has been in some other places, and of some of late is become vile. What sad and barbarous things have been suffered for the Profession of Religion? That God as yet preserves us from such evils, and gives us such a blessing as this is, it should very much move and affect us, both with joy and with thankfulness.

And we should further be persuaded to improve it to the best advantage that may be; and that is, by walking answerably to the mercy herein received by us. Seeing God does thus enlarge himself towards us, we should take heed of restraining ourselves: we should make use of this liberty of the Ordinances, by so much the more freely partaking of them, and applying ourselves to them. There are many who sometimes make another improvement of it; the more they have of these things, the more they loath them, and withdraw from them: but we should take heed of such a carriage as this is, as very unsuitable to God's dealing with us in this particular. And we should (to quicken us) consider the zeal and forwardness of former times; how glad were some of the Martyrs, our Fore-fathers, in former Ages to catch at all opportunities that might be from the scarceness and rarity of them? And what a shame is it then for ourselves to be so neglectful under so great abundance afforded to us? And this for the freedom of Opportunity.

The second is the freedom of spirit, and enlargement of heart, Then shall they offer, &c. It shows the readiness which would be in God's People to bless God for any good to Zion. The Prophet David does undertake here for them, that if God will be pleased but to do good unto Zion, they should express their thankfulness in this particular, To offer Bullocks upon the Altar of the Lord. There are three things at once in this expression; First, Here's matter of Obedience; Secondly, Of Self-denial; Thirdly, Of Thankfulness.

First, It is a piece of Obedience: The offering up of Sacrifices to God, it was the doing of that which God in those times did command his People in the very beginning; this the Church was ready to do, as David intimates for her; and so is it the disposition (in the equivolence) of all the true Members of it still: Whosoever are the true Members of Zion, they make Conscience of the exercises of Religion, to be conversant in them. Christians they have their Sacrifices, which they may still present to God, and they are not neglectful of them. We have now our special Sacrifices under the Gospel, as they had their corporal under the Law, and so the Scripture expresses itself about them, Rev. 1.6. We are Kings and Priests to God, &c. And 1 Pet. 2.5. An holy Priesthood to offer up special Sacrifice. And Vers. 9. A Royal Priesthood.

Yea, which is further considerable, we have these Sacrifices with greater advantages: First, not confined to place, Neither in this Mountain, nor yet in Jerusalem, Joh. 4.21. Secondly, With less outward difficulty, whether of charge, or of bodily labor. Thirdly, Sanctified by the Sacrifice of Christ, who first offered up himself, and now offers up our Sacrifices for us.

Now there being these opportunities afforded, we should be constant in them; and that, I say, in Obedience to God's Commands, who does injoin and impose them; and not think these things to be superfluous and unnecessary matters, the Ordinances and Duties of Religion, but apply ourselves with diligence to them. That's the first, It was matter of Obedience.

Secondly, It was matter of Self-denial, They shall offer up Bullocks. There was charge and expense in this Service; yea, but they would not stick at this. Here's another disposition of a good Christian, not to think much of any cost in Religion, and the Service of God, but to think it well bestowed. Grace it is no mean Principle, but is full of beauty and liberality in its expressions; as considering that at last and in conclusion, it shall be no loser at all by that which it lays out to such a purpose.

How justly does this meet with the contrary quality which is in many Christians? Oh to lay out anything in God's Service, it is very irksome and tedious to them, and goes to their very hearts; they had as leave almost offer themselves, as offer their Bullocks; and ye may as well fetch their very hearts blood from them, as any expense for the best work that is; whereas David here mentions it as a property of God's People, to be very expressive and expensive in this particular, To offer Bullocks, &c.

And then further, which we may take in also by way of enlargement, They shall do it freely, and of their own accord; that's imimplied also in it. It is not extorted and drawn from them by force, but it comes freely of itself, They shall offer, &c. with a large hand, and with a large heart: God's People they are a willing People, as David, 1 Chron. 29.17. in their Offerings to the Building of the Temple.

Thirdly, In this expression, They shall offer, &c. we have also matter of Thank fullness, as that which is mainly and chiefly considerable. David undertakes for Zion, That if God would be gracious to it, it would not be forgetful of Him: so that we see a gracious Heart is a thank full Heart; and the more it receives from God, the more it returns to Him again: If God builds up Zion's Walls, She will build up God's Altars, and offer up Bullocks upon them when She has done; this is here signified to us.

This proceeds from the Ingenuity which is in Grace: Ingenuity it teaches men to acknowledge there where they have received, especially where it can do no more. And this is the case with God's People; they know how unable they are to requite God in any other way, and therefore they labor to do it in this, as Psal. 119.12, 13. What shall I, &c.

Let us therefore reflect upon ourselves, and examine how it is with us in this particular. God has been pleased to do great things for us, what Bullocks have we offered up to Him upon his Altar for them? that is, what returns of thankfulness have we exhibited? what calves of our lips? which is the expression often used in holy Scripture: Yea, (which is the best) what Obedience in our Lives and Conversations? we must know that it is that which God does look for, and expect from us, as here in the Text. And thus much for the Thing itself promised, They shall offer up Bullocks, &c.

The second thing is the time of performance, Then, i. e. when thou shalt build up Zion, and do good to Jerusalem. A gracious Heart makes a special improvement of Temporal Mercies, uses Peace, and Liberty, and Plenty, and such things as these, to the end, so as to serve God so much the more and better for them.

Agen, Then, &c. We may take this as carrying a Motive and Argument in it to prevail upon God for the granting of that which David desired. What did David desire? It was that God would do good to Zion. How now does David persuade him that he would do so indeed and in good earnest? Namely, upon this Consideration, That Then they would offer up Bullocks, &c. From whence note thus much, That where God is likely to receive thanks, he will there be ready to bestow Mercy: This David knew and considered, and therefore uses such an Argument as this to him, to persuade him to Mercy.

And the reason of it is this, Because this makes his Mercies to be not in vain: and therefore let this serve to direct us how to obtain Mercies from God, even by taking such a course with him, &c. So much for that, The Ingagement to Duty, which is the second part of the Text; and so much also for this time.

SERMON I.

IN the Text itself we may take notice of these two General Parts: First, David 's owning of God: And secondly, His Applications to him thereupon. His owning of God, that ye have in those words, O God, thou art my God. His Applications to him, that ye have in these, Early will I seek thee; my soul thirsteth for thee, my flesh longeth for thee, in a dry and thirsty land where no water is.

We begin in order with the first, viz. David 's owning of God, O God, thou art my God: This was a good beginning, and a very fair Preface and Introduction to that which follows after. And it is that indeed which lays a ground and foundation to all the rest. It is that which must be necessarily premised, and presupposed, and taken for granted in all our addresses to God, and petitions for anything from him. We must be careful to make sure of this, that he be our God, or else all will be in vain. There's no application to God, without propriety and interest in him: First, he must be ours, and then whatsoever is his, will be ours also; and we may with an holy boldness and confidence go to him for it, as David here does.

To speak distinctly of this passage here before us, there are two things considerable in it:

First, It is an expression of Faith, Thou art my God, and I believe it: And,

Secondly, It is an expression of Obedience, Thou art my God, and I am willing to it.

First, It is an expression of Faith: We may take notice of that. It is not an expression of presumption, a claiming acquaintance with God without any ground: No, but it is an expression proceeding from a spirit of Believing; I believed, therefore have I spoken, as he speaks in another place. David calls God his God, as having taken him so to be to him. God is in a common and general sense the God of all men, as he is said to be the Savior of all men, 1 Tim. 4.10. Namely, in regard of common and general blessings which he bestows upon them, of Creation and Providence. But for Believers, and those which are his Children, as the Prophet David here was, he is their God more especially, in a more restrained and peculiar manner, above any besides; he is to them a God in Covenant, engaging himself to them, to do them good, and to provide graciously for them. And they call him their God thus, and with this emphasis upon it.

There's a great deal more in it than men of the world are aware of; to say, O God, thou art my God, in this connection and conjunction: There's more in it in regard of excellency, and there's more in it in regard of difficulty likewise. It is not an ordinary thing to say it, nor it is not an easy thing to say it neither. It confers a great deal of benefit, and requires a great deal of grace, which belongs unto it, in the truth and reality of it.

The benefit of it first is very great; yea, in effect all things else. To say, God is ours, is to say, The whole World is ours, and a great deal more; it is to give us title to everything which may be requisite or convenient for us. Whatever we can desire or stand in need of, it is all wrapped up in this, Thou art my God.

But then again, It is an hard thing too, it is a matter of difficulty (as those things which are excellent are). It is a thing which is not so easily said as the World imagines it and thinks it to be. Indeed it's easy to the mouth; but it is not easy to the heart. It is easy to have a fancy to say it; but it is not to have a Faith to say it; this carries some kind of hardship with it, and it is not presently attained unto; but the mind of man withdraws from it.

There are two states and conditions, in which it is very difficult to say, O God, thou art my God; the one is the state of Nature and unregeneracy; and the other is the state of Desertion, and the hiding of God's face from the Soul.

First, It is hard to say it in a state of Nature: Hard! yea, 'tis indeed impossible. A natural and unregenerate person, he cannot call God his God, (though indeed such persons oftentimes are very forward and ready to do so); yet in good earnest they cannot do it, because they have not that in them which is the ground and foundation of it; nor they never yet had those peculiar favors of God bestowed upon them, which might give them right thereunto. God is not our God so far forth as he bestows upon us common mercies, life, and health, and estates, and such things as these: No, but as he does somewhat for us, above the ordinary course of the world; as he gives us new hearts, puts his fear into us, stamps his image upon us, makes us partakers of his Spirit; this because he does not to those who are yet unregenerate, therefore they in such a condition, cannot call God their God: It is hard, yea impossible to be done, in a state of Nature.

Secondly, It is also hard to do it in a state of Desertion. Those which are truly regenerate, and whom God is indeed a God unto them, and who for the general by Faith are united to him, and have closed with him; yet these now in some time of temptation, or fiery trial, when it pleases God to withdraw himself, and to hide his countenance from them, say with Christ, My God, my God, why hast thou forsaken me? even these now, at such a time as this is, do find it to be very hard and difficult for them. And surely so it is. It is very hard to break through the Clouds of God's seeming displeasure; but yet God makes it to be easy so, when himself pleases, as he did here to the Prophet David, who believed it, and so said it. That's the first thing in it, it was an expression of Faith.

Secondly, It was an expression likewise of Obedience, and self-resignation: David calls God his God, as one that gave up himself to God, and was very willing to have him so to him; My God, that is, my God in Covenant, which is a matter of reciprocation; God not only taking us, but we back again taking him. So it was here with David, my God, not only to save me, but likewise to be served by me. This is that which we may here take notice of. The Relations of God to his people, they are not bare and empty Titles, but they carry some activity with them; as from him especially, towards them, so from them also answerably towards him. Those whom God is a God to, he does bestow special favors upon them, as I shown before; and those to whom God is a God, they do return special services to him; which is here now considerable of us: And so we shall find it to be all along in Scripture, as this David in another place, Psal. 118.28. Thou art my God, and I will praise thee; thou art my God, and I will exalt thee. And so Moses, Exod. 15.2. He is my God, and I will prepare him an habitation; my fathers God, and I will exalt him. And so here in the Text, Thou art my God, and I will seek thee. Still as the Servants of God have claimed any interest in him, they have also exhibited duty to him. It is an expression not only of Faith, but likewise of Obedience, and so to be looked upon by us. Thus much of the First General, viz. David's owning of God, O God, thou art my God.

The Second is his Application to him, in the words that follow, which we have here laid forth unto us two manner of ways:

First, As to matter of Resolution.

Secondly, As to matter of Intimation.

As to matter of Resolution, what he would do, Early will I seek thee.

As to matter of Intimation, how it was with him, My soul thirsteth for thee, my flesh longeth for thee, in a dry and barren, &c.

First (I say), Here's his Resolution, what he would do, Early will I seek thee. He promises to seek after God, and to do it betimes, which is an enlargement and amplification of it; where, whiles he signifies his own purpose, he does likewise signify our duty; whiles he tells us what shall be done by him, he tells us also what is to be done by us, namely, to seek the Lord early; not only to seek him, but to be forward in our seeking of him.

This it may be drawn forth by us into sundry Explications:

First, Early as to the time of the day: Early, that is, in the morning. That's one expression of early, and such as is very proper to this duty of seeking of God, that we seek him then. It is that which the Scripture does also frequently commend unto us, especially in the practice of this holy man David before us; he was much in the seeking of God early in this acceptation; Psal. 5.3. My voice shalt thou hear in the morning: O Lord, in the morning I will direct my prayer unto thee, and will look up. So in Psal. 119.147. I prevented the dawning of the morning, and cried; I hoped in thy word. And again in the next Verse, Mine eyes prevent the night-watches, that I might meditate in thy word. Indeed, There was no time whatsoever which came amiss to David, for the seeking and serving of God; as in Psal. 92.2. It is a good thing to give thanks unto the Lord, &c. To show forth thy loving-kindness in the morning, and thy faithfulness every night. He was for the morning and night too, which he did not exclude from this performance; nay, he takes in noon to with it, as he says in another place, Psal. 55.17. Evening, and morning, and at noon will I pray, and cry aloud, and he shall hear my voice. Yea further, he does not confine himself to these only, but he takes in even other parts of the day upon occasion with them, as Psal. 119.164. Seven times a day do I praise thee, because of thy righteous judgments. This was the course with David. Yea, but in the morning especially; whatever he did at other times, he would be sure, as near as could be, not to omit it then.

This is that which accordingly should be practiced by everyone of us; we should give God the first of our thoughts every day, as near as may be, that is, of our fixed and settled thoughts. Begin the day with him, when we first of all awake, and labor to set our hearts in a good frame and disposition of spirit, Psal. 139.18. When I awake, I am still with thee. We should renew our Covenants with him, and apply ourselves with diligence to him, for the obtaining of Grace from him, for the performance of those duties and services which are to be done by us. We should consider what we have to do in the following parts of the day, and accordingly beg strength from God to carry us through it. The morning, as it is a friend to the Muses, so 'tis a friend to the Graces. There's a great deal of opportunity in this season above any other, which therefore we should be willing to close withal for our spiritual advantage, and not to let it slip from us without some improvement; for as we are in the morning, so we are for the most part all the day. He that loses the one, has much a-do to recover the other. We see how it is with many people in regard of other matters; here they can be never up time enough; rise up early, go to bed late, that they may eat the bread of sorrows. The worldling, he seeks his gain early, and his thoughts are for the most part upon it as soon as he awakes; yea, he dreams of it in his very sleep. The Drunkard, he seeks his cups early; Isa. 5.11, He rises up early in the morning, that he may follow strong drink. And the Glutton seeks his belly in the morning, Eccles. 10.16. The Murderer, he rises with the light, Job 24.14. Thus are sinful persons for an early pursuit of their lusts. And why then should not those which are Christians be for as early a seeking after God, and taking the first opportunities after sleep, of closing with him; considering what good cause and reason they have so to do. It is said of the women at the Resurrection of Christ, Luk. 24.1. That they went very early in the morning, and came to the Sepulcher for the seeking of him. And Luk. 21.38. All the people came early in the morning in the Temple, to hear him. That's the first Explication of Early, early as to the time of the Day, that is, in the Morning, which is the beginning of it.

Secondly, Early as to the time of our Life, in the morning of our Age; we must seek God early so, in our youth, and tender years. This is another thing here considerable, as pertinent to this early seeking of God, that we take of this. Those which are young, to take care of it for themselves; and those which are older, to take care of it in regard of those young ones which do belong unto them. In both together this must be taken care of, to seek God early thus. This is that which the Preacher calls for, Eccles. 12.1. Remember now thy Creator in the days of thy youth; while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them. This is that which is most acceptable to God, and this is that also which will be most comfortable to ourselves; we shall have the greater contentment in it, when it is thus with us. As Obadiah, in 1 King. 18.12. I thy servant, fear the Lord from my youth. And St. Paul gives this testimony of Timothy, That from a Child he had learnt the holy Scriptures, which were able to make him wise to salvation, 2 Tim. 3.15. This was commendable and praise-worthy in him; and so it is also in any other. For men to defer their Repentance and Reformation to their old age, and when they have spent all their time before in the pursuit of their lusts, to think to seek to God then, and that will be time enough; that's but a vain conceit and imagination in them. No, God expects the first-fruits of their life to be bestowed upon him, and their youth to be consecrated to him; to seek him early, is to seek him then. And that's a second.

Thirdly, Early as to the time of God's Judgments, and Providential Dispensations: We must seek him early, that is, before he fetches us to him, and forces and compels us, as it were, to the seeking of him. There are many which are ready to seek God when his correcting hand is upon them; as Joab came to Absalom when he had set his Corn on fire, whom before he could not get to come near him, 2 Sam. 14.29, 30. So it is with many in regard of God; they'll it may be seek to him when he afflicts them, as in Isa. 26.16. Lord, in trouble they have visited thee; they have poured out a prayer when thy chastening was upon them. So Psal. 78.34. When he slew them, they sought him, and they returned and inquired early after God. And so Hos. 5.15. In their affliction, says God, they will seek me early. God knows he shall hear of them then, whatever he did before; they will not then fail to seek him, and to seek him early. Yea, but to seek him in that sense early, is indeed to seek him late, and not so early as it becomes us to seek him. It is not to seek him too late absolutely, but it is to seek him too late comparatively, and considered how we ought to seek him. Indeed it's well if we will seek him then, rather than fail; better to seek him then, than not to seek him at all: It's better late than never, as we are wont to say. And it is well, if anything may serve to bring us home to God, though in itself it be never so tedious or irksome to us; though we come home by weeping Cross, as we use to express it. If by any means, says St. Paul, I may attain to the resurrection of the dead, Phil. 3.11. It is well if we can be drawn nearer to God by corrections and afflictions themselves, when nothing else will do it; like the Prodigal, that was driven home to his Father from his hard usage abroad. Yea, but it's a great deal better for us to come to him of our own accords, and without any such courses as those to be used towards us. It is better in regard of piety, and it is better in regard of safety; It's more ingenuity in us in respect of God, and it's more wisdom in us in respect of ourselves. For hereby we save both him and ourselves a great deal of labor, which otherwise he is put unto with us; and we may escape a great deal of smart which otherwise through our own willfulness and neglect happens unto us. We might prevent a great deal of evil, which oftentimes falls upon us, if we were but more heedful and careful in this particular.

Therefore let us learn from hence now to close with God betimes, and to seek him early, even thus, as ye have it there in that place, in Zeph. 2.1, 2. Gather yourselves together, yea gather together, O nation not desired; before the decree bring forth, before the day pass as the chaff; before the fierce anger of the Lord come upon you; before the day of the Lord's anger come upon you. Seek ye the Lord, all ye meek of the earth; seek righteousness, &c. This is that which we should be careful to do, to prevent God in the dispensations of his Judgments, to meet him by speedy repentance, and by early turning of ourselves unto him, before he proceeds to the punishment of us. This is that which we should do. The Lord does sometimes very much warn before he strikes, and seeks to us betimes, that so we may seek to him; sometimes in the threatenings of his Word, he calls upon us in that. And if that will do, he is willing to forbear us. He tells us by his Servants in the Ministry, what things he expects to be done or left undone by us; and if that will anything persuade us and work upon us, he sits down with it. If it does not, he then proceeds from words to blows; as 2 Chron. 36.15, 16. The Lord God of their fathers sent unto them by his Messengers, rising up early and sending them, because he had compassion upon them. But they mocked the messengers of God, and despised his words, and misused his Prophets, till the wrath of the Lord arose against his people, till there was no remedy. This was the unhappiness of that people, we should take heed it be not ours; but as soon as God invites us to him, and such means as these are, be careful to close with them. Sometimes again, God speaks in the Conscience by the whisperings by suggestions of his Spirit; and it is good to observe them. Sometimes he warns by Examples, and the hand of correction upon others; we seek him early, whensoever we take notice of these.

Again, as early before Affliction, so likewise early in it; seek the Lord early so. And if we have not been so wise to do the former, yet at least be careful to do the latter; remember that. As soon as ever God does but begin to strike, and to show his displeasure, seek to him presently; do not stay too long while Judgment grows to some head, it will then be very hard to reverse it: No, but in the very first buddings and peepings out of it; in his very first breaches at any time whether made upon a Nation, or upon a City, or upon a Parish, or upon a Family, or upon a particular person; principiis obsta, stop the very beginnings of Judgment as soon as may be. This is, in another explication of it, to seek God early. As ye would do when an House is on fire, go and quench it as soon as the fire does but at the first break out and take in it, when it does but smoke, before it flames, that so it may proceed no further; if ye stay but a little while, ye may have the whole House turned into ashes. And so here. This was the counsel of Moses to Aaron in the behalf of Israel, Numb. 16.46, Take a Censer, &c. and go quickly unto the Congregation, and make an atonement for them; for there is wrath gone out from the Lord, the Plague is begun. This should be our wisdom for ourselves, to tremble at God's but shaking of the rod, no more but so. We see how it is now with ourselves at this time here in this City; the Pestilence is begun amongst us already, though it is true it is but a very little, and as we would think hardly worth mentioning, but two in a week; yet begun it is, and we know not how far we may provoke God to enlarge it further before he hath done. Let us not despise the day of small things, let us not slight the first beginnings of wrath, though never so little; no, but rather labor seasonably to divert them, and to prevent them, and to keep them off from spreading any further. That's a third seeking of God early, viz. As to the time of God's Judgments and Providential Dispensations; I will seek thee early.

I will! Yea, but could David promise himself that? Was this in his power to do it whensoever he pleased, that he should resolve thus upon it? No, not absolutely; but in a dependence upon God, in reference to whom he thus expresses it. We must remember what he had said before, O God, thou art my God; and now this follows very seasonably and pertinently upon it, Early will I seek thee. As from our interest in God we have very great reason to seek him; so from hence likewise have we ability and power; and upon this account does he help us, and enable us hereunto, as being a part of his gracious Covenant with us, That he will put his Spirit within us, and cause us to walk in his Statutes, and to keep his Judgments, and do them, Ezek. 36.27. Yea, where we do it in some sort already, yet to do it more. David did already seek God for the main and the general temper and disposition of his heart; he was not altogether to seek of this seeking; but did in some very good measure and degree, even at this present time partake of it; yet he speaks of it as in the future, that he would seek him hereafter; that is, that he would seek him still, he would continue and go on to seek him, and he would seek him more and more, as one that thought he could never seek nor find enough of him, as indeed he could not. There's such a latitude and depth in God, such a fullness and sufficiency in him, that when we have sought him as much as we can do, there will somewhat still remain behind in him to be sought by us of him. I have sought thee, and I will seek thee still. So much for that: And so ye have the first particular here considerable in David's application of himself unto God, viz. His Resolution, Early will I seek thee.

The second is his Intimation of the state and temper which he was now in, or if ye will, of the Ground and Reasons of this his Resolution in him, in these words, My soul longeth for thee, my flesh, &c. Wherein again two particulars more:

First, The state which he was in, and • hat was of desire after God.

Secondly, The occasion of it, In a dry and thirsty land.

For the first, The state, My soul thirsteth for thee, my flesh, &c. Wherein again these things further:

First, The Object of his desire, and that was God himself, for thee.

Secondly, The Intention of his desire, signified in two expressions, by thirsting and by longing.

Thirdly, The Subjects of his desire, and they were his soul and his flesh.

For the first, The Object of David's desire, it is here expressed to be God himself, for thee, and for thee. David had a very great desire after God, to enjoy him, as he expresses it in other places of the Psalms, as we shall see anon. So the Church likewise, in the Prophet Isaiah, cap. 26. v. 9. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: For when thy judgments are in the land, the inhabitants of the world will learn righteousness. Others would seek God in his Judgments, but the Church was resolved to seek him before, to seek him early; and that upon this account, because her soul desired him, and longed after. A good Christian has a great desire and longing for God.

To open this a little to us, that we may understand what it means, and to what purpose this is, That a Christian does thus desire God; we may the better guess at it, by considering the various temper and condition which a Christian is in; according whereunto his desires are much enlarged towards him. Now this is especially threefold: First, A state of darkness. Secondly, A state of weakness. And thirdly, A state of strangeness, or alienation. Now in order to either of these estates and conditions, which we may conceive him to be in, does he so much the more need God, and consequently more desire him. As he is in a state of darkness, so he longs and thirsts for God in the clearer evidence and more comfortable assurance of his favor and good-will towards him. As he is in a state of weakness, so he thirsts for God in the impartment of more of his Grace, and Strength, and Assistance to him. As he is in a state of strangeness, some kind of distance and alienation from God; so he does also long for him, in the intercourse of Communion with him. To speak to them all.

First of all, David's Soul, and so also the Soul of many a good Christian and Believer, it longs for God in the clearer expressions and significations of his favor and good-will. That Soul which is parched up with guilt, it longs and thirsts for the droppings and distillations of comfort into it. There's no Creature so little satisfied in itself, as that Soul which is under the sense and apprehensions of God's wrath and displeasure; this scorches it, and dries it up quite, that it hath no moisture in it, as ye have it there, in Psal. 32.4. For day and night thy hand was heavy upon me; my moisture is turned into the drought of summer. This was that which made him, there in that place, so much to prize pardon and forgiveness, Psal. 32.1, 2. Blessed is he whose transgression is forgiven, and whose sin is covered. Blessed is the man to whom the Lord imputeth not iniquity, &c. There's nothing which will content that Soul which is apprehensive of guilt, but that iniquity may not be imputed unto it, and God's countenance in this particular. A good Christian cannot be quiet in himself, whiles he thinks there's any breach or difference betwixt God and his Soul, which is not yet closed and made up; but he does most earnestly seek and desire it. My soul longeth for thee, says David; that is, longeth to have an evidence to me of my Justification, and my acceptance with thee.

Therefore those which are at a point here, and care not how it is with them, we may see here what to think of them. Those that can go from day today, and be never sensible of God's displeasure towards them, we see how far they are from the temper and disposition of this holy man in the Text, who was impatient till he had some sprinklings of God's goodness in this respect. Shall men (as sometimes they are) be so desirous of the favor of one another, and to have their love and good-will assured and confirmed unto them? How much more then does it become Christians, to be all that may be desirous of God's favor, and to have that sealed and made good to their Souls! Surely, here they should give no rest to their eyes, nor slumber to their eye-lids, till they had taken care and provided for this, after the Example here of David before us, and that not only here in this place, but also elsewhere; as we shall see in Psal. 51.8. where he calls and cries for it most importunately; Make me to hear joy and gladness, that the bones which thou hast broken may rejoice. Create in me a clean heart, O God, and renew a right spirit within me. Cast me not away from thy presence, and take not thy holy Spirit from me. Restore unto me the joy of thy salvation, and stablish me with thy free Spirit. Thus does he most earnestly sue for the restoring of God's countenance, as one that had already found and felt the sweetness of it, though at this present he was deprived of it. So he does here now in this present Text, My soul longeth for thee; that is, longeth for the assurance of pardon and forgiveness made good unto me; as considered in a state of darkness and spiritual desertion.

Secondly, Longeth for thee; that is, longeth for thy Grace, and Strength, and Assistance, considered as in a state of deadness, or weakness, and manifold temptation. A good Christian does not only groan under the guilt of sin, but likewise as well under the power of it, and the defilement which is contracted by it; and therefore accordingly longs for God's Grace to free him from it, and to give him strength and ability against it. This was that longing which we may observe to have been sometime in the Apostle Paul, Rom. 7.23. From the law in his members, warring against the law of his mind, and leading him into captivity unto the law of sin, &c. It made him there cry out, in the next Verse, Oh wretched man that I am! who shall deliver me from this body of death! &c. He thirsted for the Grace of God's Spirit to be communicated unto him; that law of the Spirit of life in Christ Jesus, which might make him free from the law of sin and death; whereof we find mention made in the next following Chapter. This was that which he longed for; and so does every good Christian else. He does very greatly long for this, that he may have more strength to resist sin, to conquer temptation, to perform duty, to run the way of God's Commandments with more freedom and enlargement of heart.

There are a great many people in the World which never take notice of this, nor never miss it. It is a business which they could be very well without, and never complain. As long as they may have the world, and the comforts and enjoyments of it in any abundance, they never care for anything else; let Grace go which way it will, they are not troubled about it; being themselves alienated from the life of God, through the ignorance that is in them, as the Apostle Paul speaks of the Gentiles, Eph. 4.18. They are not from hence anything solicitous about such matters as these are. Yea, but now the Children of God, they are of another temper; they long for God, not only to pardon them, but likewise to heal them; not only for the assurance of forgiveness, but likewise for the impartment of Grace and Sanctification. Being in a state of deadness and weakness, they do now long for the strengthening and quickening Grace of God to them.

Thirdly, For the sweet intercourse of Converse and Communion with God; My soul longeth for thee so, as considered in a state of strangeness, and distance, and alienation from God; I am now distant from thee, and therefore I long for thee. There's a twofold distance which we may conceive David to be in, in regard of God, for which he did now thirst and long for God: The one is a distance of spirit, or disposition; and the other is a distance of place, or condition.

First, A distance of spirit: God and he might be strangers in this; there being no sweet familiarity and intercourse at this time betwixt them. This is the case of many a Christian, that though he be not, it may be, in a state of darkness or desertion, but hath some kind of sense and apprehension of the love of God in general towards him; nor yet in a state of absolute deadness or weakness, but hath some strength and assistance imparted unto him from God; yet he is in a state of some kind of strangeness and alienation; there may not be perhaps that freedom betwixt God and his Soul as might be wished for. Now in this case does he long for God's presence; that God would please to draw near unto him in an holy Communion, and suffer him in an holy manner, and with an holy confidence to draw near unto God. This for the distance of spirit.

But then secondly, There's a distance of place or condition: Thus Believers are at a distance from God, whiles they are here below in these Tabernacles of Flesh, in comparison of what they shall be in Heaven; and so to long for God, is to long to be present with him in Glory, as Paul; I desire to be dissolved, and to be with Christ, Phil. 1.2. And again, 2 Cor. 5.8. We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord. It was in reference to this distance here below.

And so likewise (which is pertinent hereunto) a distance from the Divine Ordinances, and the opportunities of the public means of Grace. This is a great distance with a good Christian, and so to be accounted. And he is said to long for God thus far, as he desires these opportunities to be afforded unto him. These are such matters as carnal hearts never regard or take any care of; they are such businesses as they are not troubled for. There's many of them which are above them, and so what need they to care whether they have them or no. And there are others which are below them, namely, in the thing itself, and have no hearts fitted to them, and therefore they are not sensible at all of the want of them; they would not miss the want of a Sermon, or of a Sacrament, or of a Sabbath, or of any public Ordinance from one years end to another; but if custom, and example, and common practice did not put them upon it, they could be contented for their own parts to be without them all their lives. This was not the temper of holy David, he thirsted and longed for God. This for the Object of his desire.

The Second is the intention of his Desire: That we have signified in these two expressions, in thirsting and longing; My soul thirsteth, my flesh longeth for thee; and they are such as we do likewise meet withal in other places. It is frequent and ordinary with the Spirit of God in Scripture, to signify unto us the vehemency of desire in a gracious heart, by such phrases as these are. Thus Psal. 42.1, 2, As the Hart panteth after the water-brooks, so panteth my soul after thee, O God. My soul thirsteth for God, for the living God, O when shall I come and appear before God. And so likewise, Psal. 84.1, 2, How amiable are thy Tabernacles, O Lord of Hosts! My soul longeth, yea, even fainteth for the Courts of the Lord. My heart and my flesh crieth out for the living God. So Psal. 143.6, I stretch forth my hands unto thee: my soul thirsteth after thee as a thirsty land. Selah. This is the earnest desire which a godly heart hath towards God, and communion with him, and that upon a double ground:

First, His own Necessities, and the sense and apprehension of them. This, it puts him upon this desire. A good Christian hath so much need of God, as that he cannot be well satisfied without him. Therefore he is said to thirst and to long, which are expressions of very great desire indeed; like a man that's a-thirst, who is ready to die if he have not some drink afforded him; or as a woman that longs, which miscarries if she have not that which she longed for: Thus was David's soul to God, and so other Christians besides. The desire of the Servants of God, in regard of communion with him, it is not a weak, or faint, or languid desire in them, but it is an earnest, and vehement. They are not upon terms of indifferency, as those which cared not whether they had him or no; but upon terms of necessity, as those which know not how to be without him. They are like Sampson when he was at Ramah-Lehi, who was ready to perish for thirst, till the Lord supplied him, Judge. 15.18. And they are like David when he sometimes longed for the waters of Bethlehem, Oh that one would give me, &c. 2 Sam. 23.15. He never so much longed for that water, as he did indeed long for this. And so the rest of the people of God with him; they are so sensible of their own wants, as that they cannot but upon that account be very desirous of communion with God.

And then secondly, From the enticing Excellency which is in God himself; that's another thing in it. The Amiableness of the Object does provoke and excite the desire. God being so exceeding lovely and admirable, as indeed he is in his own nature, it cannot but draw on those which do discern it, very much to desire it; and there's experience also in it which does promote it, and help it on. That's the Second particular, the Intention or Vehemency of the Desire, thirsteth and longeth.

The Third is the Subjects of it, which is here signified to be the soul and the flesh; His soul properly, his flesh by way of sympathy with it; they are both of them in it.

First, I say, His soul properly; That, it thirsted and longed for God, Isa. 26.9, With my soul, &c. Our souls and spirits are those in us whereby we do maintain fellowship and converse with the Lord; and accordingly are they those which are most sensible and apprehensive of his remoteness. Thou shalt love the Lord with all thy soul, &c. And where our love is, there is also our desire and sense of want. It is noted as the punishment of Babylon, Rev. 18.14, That the fruits that her soul longed for, were departed from her. This does a good Christian count his greatest punishment to have, as to the things of God.

Then secondly, My flesh also by way of sympathy. The flesh or body, that hath no proper desires after God, nor inconveniences by his absence, unless you will refer the flesh to the dry and thirsty land that follows, as we may very well do; but only by consequence and communication; because the soul in the distemper of it does usually work upon the body, and affect it with grief, therefore is the body or flesh said to long, when the soul only does desire. And so here, except we will refer this expression here in the Text, to the desire of presence with God in future glory; and then it is my soul directly and immediately, and my flesh in order to the resurrection, according to that in Psal. 16.9, Therefore my heart is glad, and my Glory rejoiceth; my flesh also shall rest in hope. And thus much of the Subjects of this Desire in both parts of it, My soul, and my flesh.

But there is somewhat more, which is yet still in it, My soul thirsteth, my flesh longeth. Here's a diversion and turning of his desires another way; even corporal desires into spiritual. He was now indeed under a thirst and drought even in a proper and literal acceptation, being at this time in the desert and barren wilderness, as ye may see in the title of the Psalm, in the Wilderness of Judah. But he now in a manner forgets this, and thinks rather of somewhat else which was of more concernment to him; not so much of his absence from the earthly waters, as indeed from the heavenly; not from the waters of the Rivers, but from the waters of the Sanctuary. He was a great deal more sensible of this, than he was of that; and he desires to supply this, by having regard to that; it is not, My soul thirsts and longs for water; but, My soul thirsts and longs for God. What do we learn from hence? namely, in brief thus much.

First, That in the midst of any outward and temporal deficiences which are upon us, we should consider and reflect upon our spiritual: When we want the supplies of Nature, think together of our Indigences in Grace.

Secondly, We learn thus much, That the best way to correct and qualify our desires as to temporal things, is to pitch and fasten them upon spiritual. When we find ourselves inordinately carried after the things of the world, provoke our desires towards God. Thus doth David here.

First, I say, in the midst of any outward and temporal deficiency, we should consider and reflect upon spiritual: when we want anything as to our outward condition, we should think what we want as to our inward. Thus does David here; he was in distress for want of water, but together with it reflects upon his want of God's gracious presence in his Ordinances, and the Exercises of Religion. In like manner it should be also with us.

And that especially upon these following considerations: First, Because sometimes God does for this reason straiten us in the one, that thereby he may mind us of the other: It is God's end in the dispensation of his Providence, many a time; therefore he takes away men's health of body, and afflicts with corporal diseases, that he may mind them of their health of Soul, and so free them from spiritual distempers: Therefore he shortens them, and cuts them off in their estates, that he may better them, and more improve them in their Souls: Therefore he takes away their Friends from them, that he may draw them so much the nearer to himself. Now that which is God's End in his dispensations, the same should be our Use in the improvement of his dispensations towards us.

Secondly, We have also an occasion given us to think and meditate hereupon, from the nature of the things themselves. The one does naturally and properly suggest and put in mind of the other; for though these they be two things, and of a different nature, simply considered; God and the World, Temporal wants and Spiritual; yet so far forth as they carry the notion of want and deprivation in them, so far forth they do accord and agree. The want of Temporals may be a good remembrance of the want of Spirituals. Now it is good for us to close with all occasions which are afforded to us, to mind us of our Spiritual wants.

Thirdly, These Spiritual wants are the chiefest, and of greater concernment; now it is a shame and disparagement for us, to mind those things which are of less consequence, and in the mean time to neglect those which are of greater importance; to be pinched with outward wants, and never to regard inward; to groan under the deficiencies of nature, and temporal accommodations, and never to miss the supplies of Grace.

Therefore this does justly come home to the Consciences of many people, which are guilty in this particular. Oh, if they want anything in the world, how sensible and apprehensive are they of it! and ready to make complaints presently, upon every occasion; but for their weaknesses and imperfections in Religion, these they discern not; but as it was sometime with the Church of Laodicea, in Rev. 3.17. say, that they are here rich, and increased with goods, and have need of nothing; not knowing, that they are wretched, and miserable, and poor, and blind, and naked; such as these, they had often need to be put in mind of such kind of truths and points as these are. As our blessed Savior to the woman of Samaria, coming to draw water at the Well, Joh. 4.10. 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. And so much for that first observation.

Secondly, We learn hence also this, That the best way to correct and qualify our desires as to Temporals, is to pitch and fasten them upon Spirituals. When we would restrain any inordinate longing for some outward or earthly accommodation, or suppress any grief, either of the like nature, we cannot better do it, than by provoking ourselves to the desire of Spiritual comforts. Thus again does David here, whiles he thirsted and longed for water, he now put himself upon longing for God, and the refreshments of his Spirit to be vouchsafed and communicated to him.

This it helps, First, by way of diversion, and turning the stream of the Affections another way, and so breaking off the violence of it, that it prevails not upon us. Diversions do much moderate Affections, because they serve to take off the mind from too much poring upon its own grief, and the evil under which it lies. Thus is it here in this case, and therefore a very good course to be taken by us.

And then further, There is that also in Spirituals, which does supply and make amends to us for any Temporal deficiency. There was enough in God to give David satisfaction, when he was parched and dry'd up with heat and bodily thirst; therefore he does not so much cry out and complain, my soul thirsts for water; no, but my soul thirsts for God, which had that and somewhat more in it.

Let us observe this course and practice, as we have occasion for it; we shall find it to be very useful and beneficial to us. We commonly pitch upon the Creature, and carry our desires to those things in particular which we stand in need of, and in the mean time neglect God himself, who is principally to be regarded by us; but we have a better example here given us by David, My soul thirsteth for thee. And thus we have an Intimation of the state and temper in which he now was in reference to God.

Now this is further amplified unto us from the place, as the occasion of it, In a dry and thirsty land, &c. This may be taken by us either in the letter, or else in the moral.

First, In the letter, and so it refers to the Wilderness, wherein (as I said before) David now was; in the Wilderness of Judah; driven thereto by his Enemies and cruel Persecutors. Yet even when he was there, we see what meditations he had, and what affections; he desires Communion with God, even here in this Desert; and he supposes likewise, that it is possible for him to have Communion with him, even in a dry and thirsty land, &c. And so indeed it was; there's no place whatsoever, so remote or uncomfortable to us in its own nature, which does shut God out from us; he can be with us wheresoever we are, and so he will be, in a Prison, in a Dungeon, in a Wilderness, in a place of weariness, as the word here in the Text signifies. He can be with us here; yea, here he delights to be with us, and David did for his part so expect him.

And as he did expect him, so he did desire him; we observe that also of him. And he desired him then most. Restraints set an edge upon our affections, and enlarge them to Spiritual things. When David was at home, and there at full, and in plenty, it may be he had no such great longings and thirstings as these were in him then, (the full stomach loathes the honey-comb). Oh but when he was now in exile and banishment, when he was driven away into the Desert, the dry and barren Wilderness, then my soul thirsteth for thee, O God, &c. This is the reason why God sometimes brings us into the Wilderness, that he may raise such desires in us.

Again further, Take it in the moral, and so then this dry and thirsty land is nothing else but the whole World itself. This Earth here below, it is but a dry and thirsty place, if we consider thoroughly of it, and in comparison of that which we aspire and look unto, and such as has no water in it, namely, of those spiritual consolations which are chiefly to be looked after. It is true, that whiles we are here, God does vouchsafe the first-fruits of the Spirit, as a pledge of more hereafter; but they do not grow here in this Earth, they belong to a better soil. This is a dry and barren land, where no water is. So much for that Expression, and so likewise for the whole Verse; O God, thou art my God; early will I seek thee.

SERMON II.

IN the Text itself we may take notice of two General Parts: First, The Prophets Desire itself, That I may see thy power and thy glory.

Secondly, The Limitation or Regulation of this his Desire, As I have seen thee in the Sanctuary.

We begin with the First, viz. His Desire itself, That I may see thy power and thy glory. This it refers especially to the Ark, wherein there was a more especial manifestation of the power and glory of God; but it does for the general respect all the Ordinances and Parts of the Worship of God. And there are two Particulars which are here to be taken notice of by us. First, That there is a Power and Glory of God, which is conspicuous in his Ordinances. Secondly, That the Servants of God, they desire to see this Power and Glory, and actually for their own particulars to be made partakers of it.

First, I say there is a Power and Glory of God which is visible and conspicuous in his Ordinances, That I may see thy Power and thy Glory. David desired to see it, therefore such a thing indeed there was, as that which might be seen by him, and so there is, and to be taken notice of by us. This is called the beauty of the Lord, Psal. 27.4. and the beauty of Holiness, Psal. 110.3. and his Glory and Majesty, Psal. 45.3. And many such-like expressions as these are tending to this purpose.

This we may observe and see verified in all the several Ordinances themselves, there's not one of them but has a great deal of Power and Glory in it. As first of all, the preaching of the Word, we may take notice of it in that, what a power is there in this Dispensation! see for this purpose, 2 Cor. 10.4. The weapons of our warfare are not carnal, but mighty through God, casting down imaginations, and every high thing, &c. We find by many instances and examples what great matters it has done, and that in the mouths of very weak and contemptible persons, that the excellency of the Power might be of God, and not of us, 2 Cor. 4.7. It is thy power, the power which is in the word, and a very great power it is, as we may see by the effects of it, and the great things which it does.

And as a Power, so a Glory likewise: It is a Glorious Dispensation, especially in the Ministry of the Gospel; for that sets forth unto us the unsearchable riches of Christ, and the Glory of God in his Mercy; as in 2 Cor. 3.18. We all beholding as in a glass the Glory of the Lord are changed into the same image from Glory to Glory, even as by the Spirit of the Lord. What's the Glory of the Lord there? Why, it is the Glory of the Gospel; which is else-where also called the Ministration of Glory. This for the Preaching of the Word.

So likewise Secondly for the Ordinance of Prayer. There's a Power and Glory also in that, there's a Power from God in it, and a Power with him. A Power from him whereby he does enable us to perform it, and a Power with him whereby we do prevail with him in it; as it is said of Jacob, that he had Power with God, and prevailed. The same likewise has every true Israelite besides, he has a special Power whereby he gains upon God in his accesses and approaches to him. And so in like manner there's a Beauty and a Glory also: as Moses when he had been with God in the Mount, it is said, his face shone with it; there was a special luster and glory upon him consequent hereunto. The same is likewise upon any of God's Servants which have been anything more in Communion with him, it makes their face to shine.

Thirdly, The Sacramental Administrations. These are also very powerful and glorious in both the kinds of them, whether we take it of Baptism, or whether we take it of the Supper of the Lord; there's a Power and a Glory in both, which we may take notice of. In Baptism, wherein Christians are in a special manner dedicated to Christ, and that in their very first entrance into the World. Though this be such a thing as some can see no great Power or Glory in it, yet it has a Power and Glory notwithstanding; it is such as is very lovely and amiable to Spiritual eyes. And for the Lord's Supper, the joint Communion of Believers one with another, as also with Christ their Head, that has a splendor and luster in that likewise, and not only a Glory but likewise a Power; there's a strength and efficacy in these things to such persons as are capable of them, and which know what belongs unto them. Thus we may go through all the Ordinances, and show you this Power and Glory which does exhibit and put forth itself in each of them. And that's the first Observation, There's a Power and Glory in the Ordinances.

The Second is this, That the Servants of God they are very desirous of beholding this Power, That I may see thy Power and thy Glory; it was the request of Moses to God, Exod. 35.18. Lord, I beseech thee show me thy Glory. The same is likewise the desire of every Christian, and gracious Soul, he desires to see God's Glory, and that by reflection in the Ordinances, as it is here exhibited and laid forth unto them; next to the sight of his Glory in Heaven, to see it here in his Temple, Psal. 27.4. This was David's desire in this Text, and together with David the desire of every Believer, and godly man besides.

There are three things briefly (for our better handling of this passage) considerable in this Holy man's Desire. First, He desired the Ordinances. Secondly, The Power and Glory of the Ordinances. Thirdly, The sight of this Power and Glory. These three Particulars they are distinct one from another, and all here observable.

First, Here was his desire of the Ordinances, that's here implied if not plainly expressed. For God's Power and his Glory in his Sanctuary, it is no other than such a Power and Glory as this is. This then was that which he did desire and long after, and so not only here but in other places besides; and they are such as all Christians have cause to desire likewise, forasmuch as they have need of them. God has in mercy and goodness appointed them as helps unto us to carry us to Heaven, and we shall never be able to want them till we come indeed to that condition. As the Israelites, God fed them with Manna all the time that they were in the Wilderness, till he brought them to Canaan; and when they came there, the Manna then ceased: Even so is it likewise with us in regard of the Divine Ordinances, they are such things as God affords us so long as we live in this World, and we must not expect to subsist without them till we come to a better place. But as we need food and raiment, and such supplys in regard of our Bodies, so we do also need Word and Sacraments, and such helps in regard of our Souls; and none do need them more than those that think they need them least. The less that any are sensible of the benefit and necessity of Ordinances, the more does it concern them in some respects to wait upon them, that so hereby they may come so much the more to prize and esteem them.

Yea, and that even now also in the times of the Gospel, there's use of the Ordinances now also. The more that God is pleased graciously to discover himself unto us, the more should we (as a part of our thankfulness) improve in the knowledge of those things which he does tender to us. And we can never know too much, nor enough neither, for there's a length and breadth in these matters. The Word of God it has a fullness in it, and every time that we come to it we may get still somewhat more from it, than as yet we have attained unto, so that we can never be able to suck it dry.

And then further our own Exigences are such as do daily call for them. For have we not many Temptations to resist, and many Corruptions to subdue, and many Graces to strengthen, and much work to perform? And do we think we can do any of these without the use of means? certainly and out of all doubt we cannot. They that think to live without Ordinances the life of Grace, they may as well think to live without food the life of nature, and they shall as soon do the one as the other.

Let us therefore bless and praise God for such opportunities as these are, and be careful to improve them. It is the greatest happiness which we are capable of here in this life; that whiles we cannot see God face to face as we shall one day see him in Heaven, yet we may now see him in the glass of his Ordinances, in his Word, and in his Sacraments, and by Prayer converse with him; what should we do if it were not for such things as these are? That which carnal and worldly spirits count a burden and tediousness to them, the Children of God look upon as a Priviledg, and do reckon it as their greatest advantage; and so should we, and rejoice in it, and much desire it, as David here does, who is herein a pattern unto us.

The way to quicken and provoke us herein is by considering the Excellency of them, and by being well persuaded of that. For Excellency apprehended is that which moves Desire. To discern that they are good, and that they are likewise good for us that we shall get some good by them; that's that which we must be persuaded of, or else our desires will but faint and languish towards them. When David here in the Text looked upon them as having some Power and Glory in them, then his heart was carried after them, and therefore he expresses them here rather by such terms as these are than by anything else: Not that I might see thine Ordinances (though he meant that) but thy Power and thy Glory. That's the first thing here in David's desire, viz. A desire of the Ordinances.

The Second is the power and glory of them. This is somewhat distinct from the other in regard of the thing itself, and so likewise as to David's desire; he desired not the Ordinances simply and nakedly considered in themselves, but with this qualification annexed and join'd hereunto, the glory and power of the Ordinances. Then the Ordinances are desirable to purpose when they come to us thus qualified and clothed, when there's a power and glory in them; and that is when the Spirit of God does appear and go along with them: When they are effectual to make us better, and to draw us nearer in Communion with God, then they are that which they should be. And thus did David here desire them, whiles he puts such expressions and phrases as these are upon them.

There's a double power and glory in the Ordinances, and both considerable of us in this business. The one is as to the Performance of them: And the other is as to the success and effect. First, As to the Performance, when there is a life and vigor and activity, which does put forth itself in them. It is not the mere opus operatum, so many Duties performed as a task, and there's an end of it, which makes the Ordinances glorious; but when there's a gracious and heavenly spirit, which runs along in them, which accordingly is that that every Christian should especially look after in the undertaking of them.

This is obtained especially in this way: Namely, First, By Preparation to them. We must labor and endeavor to get our hearts in some manner fitted and qualified for them, as we desire to see any power or glory in them. Our hearts considered of themselves are very unsit for any approaches to God, or converse with him; and therefore they must be ordered and set right, or else all will be but in vain unto us in this particular. We must be careful to remove all hindrances and impediments from us. Now these they are of two sorts: First, All sinfulness and defilement. Secondly, All worldliness and earthly intanglement.

First, Sinfulness and defilement. We must be careful to remove that. He that comes in any lust to the Ordinances cannot think to be conversant in them with any power or glory at all: Therefore the Scripture still gives caution about this, that it be scattered and taken away in preparation hereunto. As for instance, for the hearing of the Word, Jam. 1.21. Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls. And so again to the like purpose, 1 Pet. 2.1, 2. Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and evil speakings; as new-born babes desire the sincere milk of the Word that ye may grow thereby. Where still in order to the receiving of the Word there is an injunction for the laying aside of all filthiness and malice, and superfluity of naughtiness. And the like may be also said of any other of the Ordinances besides: Fastings, Isa. 58.4. There's no undertaking of them so as to perform them with any life and activity, but in the emptying of the heart of all manner of defilements.

Again, Secondly, Of worldly intanglement. That's another impediment likewise which must be here carefully removed: We shall find in the stony-ground in the Gospel, how the cares of the world and the deceitfulness of riches choke the word that it becomes unfruitful: And so it does. And as unfruitful afterwards, so unacceptable likewise in the time of the performance of it. It does distract and deaden men's hearts when they are conversant about it. And this for the power and glory of the Ordinances, which is considerable in the very Performance.

There is Secondly, The like also as to the effect, when they do work effectually and powerfully afterwards. This is also to be looked after by us; and which David without all doubt did look after, that his heart might not only be warmed by the Ordinances in the very time of Performance, but even then also when he was gone from them; so as the strength and luster of them might appear, and show itself forth in his life and conversation; as we shall have occasion to speak to more anon out of the following Point.

Now therefore accordingly should we all endeavor after this ourselves; we should not rest ourselves in the mere shell and outside, and complement, and formality of Duties, but labor in a special manner for the Power and Glory of them, that is, the spirit and efficacy of them; that they may have that work upon our hearts which they were instituted and intended for, that we may not only be present at them, but bettered by them. It is that which God himself looks at more than anything else, and accordingly it is that which we ourselves should look most at to, not only the Ordinances, but the Power and Glory of the Ordinances. And the Glory of them not only as presented to the bodily view, as Popish and superstitious persons do regard most especially; but that rather which belongs to the spirit, and is in God's sight of greatest price. That's the second thing desired.

The Third is the sight of all this, That I may see thy Power and thy Glory: This is another thing desired by David, and so consequently desirable of us, to behold this beauty of the Lord. It should not be enough to us that there is such a thing as this in being except we ourselves do discern it. There are two things which are implied in this Expression of seeing, and both of them considerable of us. First, Knowledge and Apprehension, That I may see; that is, that I may understand. Secondly, Enjoyment and Fruition, That I may see; that is, that I may be made a partaker of them. Each of these are in seeing.

First, I say, Knowledge and Apprehension, That I may see; that is, that I may know and understand. Where the knowledge of the mind is compared to the sight of the body, Faith to viewing and beholding. This it is in regard of divers things which are considerable in it: As First, It is the quickest and nimblest, and subtilest sense of all, it brings its Object to it in a moment; Sight it will fetch things to it which are at the greatest distance and remoteness; and so likewise will Faith, this Spiritual sight of the Soul; It is the substance of things hoped for, and it is the evidence of things not seen. It will make those things to be present which are to come many years hence; it will reach even to Heaven itself, and in some manner apprehend those glorious things which are there laid up, and promised to all true Believers. Secondly, It is the surest sense, it is that which has most evidence and infallibility in it. That which we see we make account we know, and we desire no other confirmation of it to us than this, as that which does put all out of doubt unto us. Even so is it likewise with Faith, it is a sure and certain Grace, and makes all things sure to those which do exercise it, and put it in practice. A Christian believing the Gospel, and the Promises which are made in it; he is as sure of them as if he saw the things themselves before his eyes. Thirdly, It is the most Operative Sense, it is that which does most affect the heart, and work upon the Soul of any other; Love and Joy, and Delight, they are all conveyed by seeing in a more especial manner. And so is it likewise with Faith and Spiritual Apprehension, the more that we know and believe anything, the more we are affected with it, and it hath an answerable work upon our spirits.

But how may we come to the seeing of this Power and Glory of God indeed? We may do it divers ways.

First, We must labor to have a principle of new and Spiritual life in us. There's no seeing without living; bring the most beautiful Objects that may be to a dead Carcass, and they are all nothing to it. And so is it likewise with a carnal heart as to the things of God, it cannot see them in such a condition; an unregenerate person sees no beauty nor luster in the Ordinances, wonders that any one should speak of any such thing in them. And why? Because wanting the life he wants also the senses of that life, which are pertinent and belonging unto it, and flowing and issuing from it; this must therefore be laid for a ground and foundation to all the rest, that we have a Spiritual life in us.

And then Secondly, Having this Principle, we must beg of God the strengthening and exciting of this Principle in us. There must be light as well as sight, or else there will be no beholding; therefore God must clear things to us, and open our minds and understandings whereby we may discern them. For these things are revealed to us by the spirit, as the Apostle Paul tells us, 1 Cor. 2.10. Therefore he prays for the Ephesians, that God would give them the spirit of Revelation and Wisdom in the knowledge of him, the eyes of their understandings being opened. Alas! without the Spirit of God we are all blind to such things as these are; though the things be glorious in themselves, yet we for our parts shall never come to be really sensible and apprehensive of them. When God made the World at first, the first thing he made was Light, as that whereby all other things might be the better seen and discerned; all the glory and beauty of the Creation had been lost if it had not been for this. For what is Glory there where it is not seen and taken notice of? And so it is here in regard of the Soul, there must be the Spirit of God to enlighten us, or else all will be in vain unto us.

Thirdly, We must fasten our minds and meditations upon the things themselves. There are some things which the excellency of them is not discerned without a great deal of poring and prying into them; and of the nature of these things is the Power and Glory of the Ordinances: As they are not discerned by any other than Spiritual eyes, so not by them neither, without fastening and fixing them upon them. Those that look upon the Ordinances slightly and superficially they will not apprehend them, but those that dive and search into them, which do 〈 in non-Latin alphabet 〉 , stoop down to peep into them. (as it is said of the Angels, in 2 Pet. 1.12. Which things the Angels desire to look into.) These are most likely to see them in good earnest. If we look upon the Ordinances only in the first representation of them, they seem here to be weak and contemptible, and to have no great matter in them, for which we should admire them. The Elements in the Sacrament they are but common things, Water and Bread, and Wine, and the preaching of the Word, it is according to the outward appearance, but as another manner of speaking. And the persons which are employ'd in these things, they are but frail and weak men, subject to the same infirmities both bodily and spiritual, that others are; all this takes from the glory of these things being but lightly considered; but now if we shall go a little deeper, and search into the very bottom and foundation of them, there we shall find them to be the Power of God.

Fourthly, That we may see these things the better, we must be careful to prevent and remove the obstructions of sight in us. Take heed of dust in our eyes, which the God of this World does labor and endeavor to cast into them, that so by that means he may blind them, and keep them from discerning, 2 Cor. 4.4. The dust of the World it will very much hinder and interrupt the apprehension of the things of God; and the more that men admire other things the less will they admire these. They will be so much the less acceptable to them. We should therefore take heed of that. And so much of the first thing in this seeing; viz. Knowledge and Apprehension.

The Second is, Enjoyment and Fruition: That I might see thy power and thy glory; that is, that through seeing them I might be made partaker of them; That I may see them, that is, that I may contemplate them, and dwell upon them, and be delighted with them: This was that which David desired. By which expression he does signify to us, that great delight which a Christian finds in such performances and duties as these are. They are very pleasing and satisfying to him, for which he should long after them.

The ground and foundation hereof is this, Because they are suitable to him. All Delight it is founded in Agreement. What's the reason that vain persons take such delight in vain objects, to have the sight and view of them? why, 'tis because 'tis suitable and agreeable to their vain heart. Children delight in looking upon Pictures, and Babies, and such things as those, because they do best suit and agree with their childish nature: Even so do the Servants of God delight in God's beauty in his Ordinances, because it is most suitable to them, as regenerate and born a-new.

Let this therefore call us to an account, to consider how it is with ourselves; whether we do thus or no. Let us consider with what affections, and for what ends we do at any time betake ourselves to such Duties as these are. What went ye out to see? &c. There are a great many people in the world which come to the Sanctuary to see, but it is not to see God's Power and Glory, which does here manifest itself unto them, if they had eyes to behold it; no, but to see other matters which do less concern them: The beauty of such and such persons, and the glory of such and such apparel; these are the things which they seek for, and come to see, as appears oftentimes by their carriage, and deportment, and behavior in them. But those which profess Religion should consider, that they have somewhat else to look after, which accordingly should be looked after by them.

To press these things so much the more upon us, let us consider these things with ourselves: First, That this is that which God does especially propound to himself in these Dispensations. The Lord in vouchsafing us his Ordinances, does above all things intend this unto us; The setting forth of his Power and Glory. And whiles he does intend this, he does likewise together with it, intend also our beholding of it; forasmuch as (I said before) all glory and luster whatsoever, it is nothing unless it be apprehended. Now in regard that God himself does so much intend it, we should do so likewise; we should make it our business in coming to the Ordinances, as he makes it his business in appointing them, and instituting them to us.

Again, Secondly, Let us consider this also, That our benefit by them is much proportioned hereunto. What's the reason that many do no more improve under such things as these are, but for this, Because they come with no better affections to them, nor propound these things to themselves in the undertaking of them. And so now I have done with the First General Part of the Text, which is David 's desire itself, That I may see thy power and thy glory.

The Second is the Limitation, or (if we will rather) the Amplification of this Desire; As I have seen thee in the Sanctuary: Which words may admit of a double reference and interpretation in them; Either thus, That I may see thy power and thy glory in the Sanctuary, so as I have seen thee. Or else thus: That I may see thy power and glory now in the Wilderness, as I have seen thee in the Sanctuary. According to the former sense, so it is an earnest desire of the restoring of him to the opportunities of the public Ordinances which he had formerly enjoyed. According to the latter sense, so it is the like desire for a supply of the public Ordinances, by God's gracious presence with him in private, now that the public were denied and kept from him. Which way soever we take it, there is matter of observation in it.

First, Take it in the first Reference, That I may see thy power and glory in the Sanctuary as I have seen thee: And so he desires to be restored to the public Ordinances, and to his former enjoyment of them; He would have communion with God in public; and he would have that communion which he had formerly with him. There's both of these notions in it; A preferring of the Sanctuary, and a preferring of his own former enjoyments.

First, Here's a preferring of the Sanctuary, That I might see thy power and glory there. This was that which David longed after, to wit, the public and more open Dispensations. How amiable are thy Tabernacles, O Lord God of Hosts! as it is in Psal. 84.1. And so here thy Sanctuary; That I might see thy power and thy glory there; as that which was there conspicuous more especially, and more than anywhere else. And so indeed it is. There's a blessing in the very meeting of God's people one with another. God stands in the Congregation of his people; and Christ walks in the midst of the Golden Candlesticks; and the King is held in his Galleries. Where but two or three are gathered together in my Name (says Christ) there am I in the midst amongst them; Ergo, The more, so much the better. We should take heed of despising the public Ordinances; there's more in them than we are aware of; more of this power and glory of God, than is to be found any-where else in an ordinary way. Therefore some of our old Translations read the Text thus: Therefore do I look for thee in the Sanctuary, that I may behold thy power and glory.

To speak distinctly of this Point, there are these eminent Advantages in it:

First, The Spirit of God does more largely and plentifully communicate and impart himself upon these occasions. As it was at the Pool of Bethesda, where there were a great many of impotent people gathered together to be healed of their Diseases, there did the Angel come down and stir the waters. And we find in the story of the Gospel, how Christ still took an occasion of the people's flocking together, for the preaching of the Word unto them. Where there are great Desires and Expectations, there are answerably great Enlargements of Grace, and satisfactions of those Desires by God's Spirit.

Secondly, There's the presence of the Angels. Those glorious Spirits take a special delight in the Assemblies of the people of God, to be frequent and conversant amongst them in these Ministerial Dispensations; they are well pleased both with the Company and the Employment; the Gospel it is good tidings to them, as well as to us; though it is we who have the chiefest benefit by it. They are such Mysteries as the very Angels desire to look into in the place before cited. And unto Principalities and Powers is known by the Church the manifold wisdom of God, Eph. 3.10.

Thirdly, There is a stronger Impression upon the spirits of good people themselves, who are better in this union and conjunction one with another, than they are singly and alone by themselves. There's an emulation and provocation of each other, there's more concord and agreement, there's a secret impartment and communication of spirits; as those which are good, when as by chance they fall into ill company, and places of corruption, their spirits are sadden'd; so on the other-side in good are quickened. Let all this have this influence upon us to make us to set a price upon the public means of instruction, and to repair unto them; let not any think they may do as well in their private Closets or Families, as they may do here in the Congregation, and so forsake the assembling of themselves together as the manner of some is, as the Apostle complaints of it, Heb. 10.25. They are mistaken if they so imagine, and they learn otherwise from the Prophet David, who here longed for his coming to the Sanctuary, where he might see the Power and Glory of God.

And further, there was another thing also in it, and that is, that he might be restored to his own former enjoyments. It is not only that I might see thee in thy Sanctuary no more but so. But that I might see thee as I have seen thee formerly; there was that also in it, which is likewise considerable of us, whereby we see how experience of the Ordinances, it does enlarge the desires after it. Those that never knew what these things meant, God's Power and Glory in his Sanctuary; they do not care for it, nor very much mind it, but they that know it they are desirous of it. And further, This the more that any have formerly enjoyed it, the more are they now sensible of the want. As it was in the repairing of the Temple, those that had seen the Glory of the former, they now wept to consider how far it came short of it, Ezra 3.12. Even so is it likewise here; there are no declinings and decayings, and diminishings to those which are Spiritual, if they be duly considered, whether in regard of the outward means or of the inward improvements. To enjoy less of the Ordinances themselves, or to enjoy less of God's Spirit and enlargement in them, than has been formerly vouchsafed unto us, it cannot but be very grievous and tedious to any gracious heart: Therefore, says David here, Oh that I might see, as I have seen! The consideration of his former liberty and freedom in this particular, made him now so much the more sadly to reflect upon his present restraints, that it was not now with him in this regard as it had been sometimes heretofore. This was that which was so irksome unto him, and so it was likewise in other places, as Psal. 42.4. When I remember these things, I pour out my Soul in me; for I had gone with the multitude, I went with them to the House of God, with the voice of joy and praise, with the multitude of them that kept holy-day. When he compared his present condition with his former; it was very troublesome and molesting to his thoughts, and he desired now that it might be with him, as in days of old.

These are such kind of matters as a great many in the World regard not nor are sensible of; they can be apprehensive of other declinings, and lay them much to heart; declinings in their body, not that health which formerly; or declinings in their estate, not that plenty, which heretofore: Here with Job they cry out, Oh that I were as in months past, and in the days, &c. Job 29.2. O mihi praeteritos reddat si Jupiter annos! But as for these spiritual declinings, whether in Grace, or the means of it; these are such as do not once touch them, or anything affect them: Well, but David and all those which are of his spirit, they look after this. Howsoever it may go with them in other matters they are not satisfied and contented in themselves unless it go well with them in this, that they may be restored to their former enjoyments of God in his Ordinances.

And so much of the first Reference and Interpretation, That I may see thee in thy Sanctuary, as I have seen thee.

But Secondly, There's another in it, and that's this, That I may see thy Power and thy Glory here in the Wilderness as I have seen it sometimes in the Sanctuary. And so it is a desire of a supply of the public Ordinances, by God's gracious presence with him in private instead of it; where supposing his desire (as it was) to be rational and regular in him, there is this exhibited to us in it, that God in the necessary want and restraint of the public Ordinances is able to make it up to us another way; he can make a Wilderness or Prison, or sick-Chamber, or Bed to be a Sanctuary, if he so please; yea, he pleases sometimes so to make it; upon which ground David here does desire it as otherwise he could not have done in faith and good assurance of obtaining it. Look as the presence of a Prince is that which makes the Court, so the presence of God is that which makes the Sanctuary, where God will express himself after a more full and gracious manner, that is indeed his Temple, and so to be accounted by us. Now this he can do and often does even in deserts themselves. If we shall ask how and by what means, we may take it briefly thus.

First, By the bringing to our remembrance those Truths which we have formerly heard, there's a very great matter of edification which lies in that; the recalling of such Points and Doctrines which have been formerly made known unto us. This it may be as good sometimes as the hearing of new; yea, as it may fall out a great deal better. Now 'tis that which the Lord does for us in such conditions as these are: It is made the office of the Spirit of God, in Joh. 14.26. not only to teach us all things, but likewise to bring all things to our remembrance which we have been taught, but are now apt to forget. And this is a very great favor and courtesy which he is pleased to do for us, for such as these do commonly work most effectually upon us. There are many Points in the Ministry of the Word, (especially in some men's Ministry) which seem to be more flat and superfluous in the first preaching and hearing of them, which afterwards upon a review, and a recall, have their force and efficacy with them, especially in times of sickness and affliction, and distress, and restraint; then they begin to work upon the Conscience which before perhaps were but slighted and disregarded, and it may be till God's Spirit presented them, quite forgotten and wholly out of mind. Now the power and glory of these Truths does the more evidently appear. As it is with some Salve or Medicine which we lay up and keep by us, we know not the virtue of it till such time as we come to use it, and to stand in need of it; even so is it likewise with many Doctrines and Truths in Religion. This is therefore one work of the Holy Ghost, and that whereby he does supply the defect of the public Dispensations, by bringing home to our Consciences in private those Truths which have heretofore in public been imparted and communicated to us.

Secondly, By the giving of new Experiences occasionally from the present condition, in which we are both of the temper of our own hearts, as also of his own grace, and strength, and assistance of us. In times of freedom we learn what we should be, but in times of restraint we learn what we are; where we have liberty to repair to the public Assemblies and Congregations, there we have the benefit of Instruction; but where we are withheld and kept back from them there we have the benefit of Experience; and the one (through the blessing of God) it does abundantly make amends for the other.

Thirdly, By working in us a greater longing and desire after the public. David was now detained from the Sanctuary, and so from the seeing of God's power and glory in the things themselves. But his heart was now more carried after it, and had the worth and excellency of these things more imprinted and fastened upon him than ever he had before; so that in conclusion he was no loser by it. It is a greater happiness and advantage to prize the Ordinances though we want them, than to enjoy the Ordinances whiles we slight them, or think more meanly and slenderly of them; and God thinks he does sufficiently supply us, when he works this affection in us of greater account and estimation of them: Which (by the way) may very much satisfy us in his Providence towards us in this particular, when at any time it is thus with us; when by sickness, or exile, or imprisonment, or any such restraint, we are kept from the public means and opportunities of salvation, God does occasionally from hence both call us, and work us to an higher prizing and valuation of them; and it is an abundant recompense to us, when it hath this effect and work upon us.

Lastly, By his own more immediate Applications of himself to us. As God can sustain our natural life if he pleases, in the want of food, as he did Moses when he fasted so many days and nights in the Mount: so he can also, if he please, sustain our spiritual in the want of Ordinances. The Ordinances, they are nothing else but the conveyances and transmissions of Christ and his Spirit to us in an ordinary way. Now God if he please can do it more immediately, and does in such cases, as he denies them. He expresses his own love, and good-will, and favor, and acceptance of us; stirs up good thoughts, and gracious and holy desires and inclinations in us; sheds abroad his love in our hearts, and becomes all in all unto us; and what he will be one day perfectly in Heaven, he is now in part, and imperfectly already here.

The drift and scope of this Discourse, is not from hence to make us the more to neglect the public means, which is contrary to that which has formerly been delivered by us; but rather to comfort and encourage us where we are necessarily and unavoidably against our wills detained from them. As it is in other matters; though God can miraculously keep us without bread, yet we do not for this reason refuse our daily sustenance, but use those means which God does afford us; even so should it be with us also here. Only we may hence learn not to confine him, and limit him hereunto, but by faith to depend upon him.

Yea, we from hence also learn everyone to use the Ordinances well whiles we have them, and have the liberty to be partakers of them; that so we may the better be provided against their restraint, and may the more comfortably expect from God to have this restraint made up unto us. This was the case here with David; He had faithfully attended upon God's Sanctuary at such time as he was in it; and now he does confidently betake himself to God in his detention from it, which otherwise he could not so well have done. Those which slight the Ordinances whiles they have them, they will not have that comfort of them, when they are violently detained from them, but will experimentally find the inconveniences of such a neglect, when perhaps it may be too late for them to recover it, and to make it up; which therefore we should take heed of betimes. And that's the Second reference or sense which may be fastened upon these words, That I may see thy power and glory, &c. that is, that I may see it now in the Wilderness, as I have formerly seen it in the Sanctuary. That thou wouldst by thy gracious presence supply and make up unto me my present Restraints.

One thing more, and so to conclude; and that is, the general frame of the Psalmists spirit in all this business: We see here where his thoughts were in this his present solitude and remoteness: He was thinking upon the Sanctuary and the Ordinances, even now that he was separated from them. There are a great many people in the world, which never almost think of Religion but when 'tis just put into their mouths, and they cannot choose but think (as 'twere) of it. On the Lord's day when the very season puts them in mind of it; or in the Assemblies and public Congregations where they see others to mind it afore them; but leave it to themselves, and they would hardly once think of it from one years end to another; they could very well be without such things as these, and never miss them. Yea, but David, it was not so with him; no more is it also with any other good Christian and godly man besides. He thinks of it here in the Desert, and in his greatest distance from the occasions and opportunities for it.

Would we know the reason of it? Namely, Because he had an inward Principle carrying him to it. Those which are truly hungry, they think of their meat and food even there where they do not see and behold it, but are separated from it, because their mouth and their stomach craves it of them: Even so is it also in these spiritual matters; He that hungers and thirsts after the Ordinances, and hath a true desire indeed unto them, he will be mindful of them, even there where yet the objects are not presented unto him, but hid from his eyes. It is in this case, in regard of Grace, as it is on the other side in regard of Sin; Those which have any strong and prevalent lust in them, which does dispose them to that which is evil, why, they will think of it, and project and contrive for the accomplishments of it, even then when they are debar'd of the means of so doing. If ye should drive a Drunkard, or an Adulterer, or a Malicious person into the Wilderness, where he could have no occasion for the acting and effecting of his sinful desires and inclinations, yet his mind would be still upon his lusts for all this; and why? because he carries them about him; though he wants his Cups, yet he does not want his intemperate Desire; and though he wants his Harlots, yet he does not want his unclean Affection; and though he wants his Enemies, or those whom he so accounts of, yet he does not want his Revengeful Disposition for all this; he has the Heart, where he wants the Opportunity. Even so is it likewise with a godly man in regard of Goodness, and the advancements of it; He will even then be carried after it, and have his mind bent upon it, whenas externally he is restrained from it. Thus it was here with this holy man in this place; My soul thirsteth after thee; my flesh longeth for thee, in a dry and thirsty land, &c. to see thy power and thy glory as I have seen thee in the Sanctuary.

SERMON III.

IN the Text itself we have two General parts observable of us: First, The Proposition. And secondly, The Inference. The Truth itself simply propounded: And the practical Improvement of this Truth. The Proposition, that we have in those words, Thy loving-kindness is better than life. The Inference or Improvement, in those, My lips shall praise thee.

We begin with the first, viz. the Proposition itself, Thy loving-kindness is better than life. Here's a commendation of God's loving-kindness, which (to make it so much the more emphatical) is set forth by way of comparison, in a preferring of it to life itself. Now this (that we may rightly understand it) may admit of a twofold Explication; by taking it in the Letter, or in the Moral. Better than life; that is, than life properly so called: Or, better than life; that is, than any other Comfort whatsoever; and so it is by way of periphrasis and circumlocution, a description of the transcendency of it.

First, To take it literally; God's loving-kindness is better than life; that is, than life properly so called, namely, this temporal life which we lead here below. The Psalmist hath a reference to this. And we shall endeavor to make it good according to a double Amplification.

First, It's better than life, by taking life in the perfections and excellencies of it; if there be anything more than ordinarily desirable or commendable in this natural life, there is that in the favor of God, which does transcend it and go exceedingly beyond it.

Secondly, It is better than life; by taking life in the imperfections and defects of it; if there be anything wanting in this life, which does fail and come short of our desires, there is that again in the favor of God which does abundantly supply it, and make it up. Where life is an excellent good, God's loving kindness is better than life, as being above it in those particular Excellencies. And where life is a defective good, God's loving kindness is better than life, as making amends for those particular deficiencies and imperfections which are in it. In either of which notion we take it, we shall discover the truth of it.

First, Take life in its Excellencies, and it is better than life, so there's nothing which is commendable in life, but there's somewhat above it in the favor of God; as we may see if we take notice of the several Particulars themselves, and do but compare them one with another, the collation and conjunction of them together will make it the more evident. There's a double excellency in life, which does render it so far desirable. First, It is the most suitable good. And Secondly, It is the fundamental good. It is that which is most pleasing in itself, and it is that also which lays ground and foundation to all others besides.

First, It is the most suitable good. The union of Soul and Body together with the exercise of them in that union, which makes up to us the substance of life, it is most connatural of anything else, and there's a great deal of more delight in it than in anything besides. There's a great deal of sweetness in life, no more but so, even there where there's a suspension or diminution of many other comforts: Why, but now the favor of God, it is a good more suitable than life itself: It is a thing more sweet and pleasing to the Soul to be joined and united to God, than to be joined and united to the Body, by many degrees; to live in Communion with Christ, than to spend never so many pleasant days upon Earth in the greatest mirth and jollity that might be. Life is not so sweet to Nature as God's loving kindness is sweet to Grace and the Affections of an Heavenly Spirit; such as David's here was, who gives this verdict and judgment about it upon his own sense and experience.

We judge of the suitableness of any good according to a Threefold estimate. First, As it is more earnestly pursued. Secondly, As it is more comfortably enjoyed. Thirdly, As it is more difficultly spared. Now according to either of these Particulars, is there more suitableness in God's loving kindness and favor than there is in life itself.

First, It is more earnestly pursued, and hunted after. That God is still presumed to be the most suitable and agreeable, whereof there's the greatest pursuit and prosecution; now all which understand themselves, they do more aim at the keeping of God's favor, than the preservation of their natural life. If we go no further than this instance in the Text, this holy man David, he never so begged for his life as he did for God's loving-kindness to be communicated to him; as we may see if we look into Psal. 51.8, 12. Make me to hear joy and gladness, that the bones which thou hast broken may rejoice. Cast me not away from thy presence, and take not thy holy spirit from me; restore unto me the joy of thy Salvation, and uphold me with thy free spirit. And so Psal. 77.6, &c. there are Expressions to the like effect. In this very Psalm which we have now in hand, how did David long in himself for the light of God's gracious presence! And so in other places, Psal. 4.6, 7. Lord, lift thou up the light of thy Countenance upon us; when others ask after good.

Secondly, It is more comfortably enjoyed: A Christian has more refreshment from God's favor than from life itself. Thou hast put more gladness into my heart than when their corn and wine and oil increased, Psal. 4.7. That's the most suitable good, from whence results the greatest comfort, which the Soul has most delight and contentment in the particular fruition of: Now a true godly person has more rejoicing in God's Countenance than it has in all the world besides. A Christian is never so much his own man as when he finds God to be his Friend, then his wheel turns upon the hinges, everything then moves sweetly and pleasingly in it; and it is in its right nature or temper in that plight which it desires to be in, and which is most pleasing and agreeable to it.

Thirdly, It is more difficultly spared. That's made to be one excellency of life, and commendation of it, even in the mouth of the Devil, that a man would give anything to save it, Job 2.4. Skin for skin, and all that a man hath will he give for his life. Well, but the favor of God, it has the preeminence even in this also; it is that which can be worse spared than life itself; as may appear in two sorts of persons: First, In the Children of God, who have very readily laid down their lives, rather than they would let go this loving-kindness. As Revel. 12.11. it is spoken concerning the Martyrs, That they loved not their lives to the death. What? did they not love them? Yes, but they did not love them in comparison; they loved them not so much as they loved the favor of God, which was a great deal nearer and dearer unto them. So the three Children in Daniel, Chap. 3.16, 17. We are not careful to answer thee in this matter, the God whom we serve, &c. Secondly, In Desperate and Reprobate persons. Ye may see in them also who having been sensible of God's displeasure, and the wrath of God upon their Consciences, have been able to endure no longer in the World, but in anguish and perplexity of spirit have stripped themselves even of their own lives. As Saul and Judas, and Achitophel, and such as these, they were so distrest for the want of God's favor, that they could live no longer. Indeed this course of theirs it was not commendable but odious and abominable, and the greatest folly and madness that could be. Because they had not God's favor therefore to run away from it: Because they were under wrath at the present, therefore to make themselves to be so irrecoverably. But it serves to show us the truth of the Point which we have now at this time in hand, how that God's favor is better than life; forasmuch as even Enemies themselves could not endure the having of the one with the loss and miss of the other. That Good is most suitable and agreeable which is most hardly and difficultly spared. And that's the first excellency in life: It is such a good as of all others is most suitable.

Secondly, It is such as is Fundamental. It is the ground-work and foundation of all other Comforts besides; if this be gone all other Comforts of the World are gone with it, whether riches or honor, or pleasures, or whatsoever they be, they are all founded in life, which is supposed as the bottom on which they stand. Yea, but now God's favor it is a good more fundamental than life, and so better in this respect also. For life; that is the ground-work and foundation only of the things; but God's loving-kindness it is a foundation both of things and comforts. It is a cause of the Blessing, and a cause of the sweetness of the Blessing. A man may have an abundance and variety of all those Earthly enjoyments, and yet have but little benefit or satisfaction from them. God's favor and gracious acceptance of our persons in Christ, it blesses Blessings, and makes Comforts themselves to be comfortable. As the stamp and superscription makes the Coyn to be currant, so is everything so far acceptable as it hath God's love imprinted upon it, which is the form and essence of it, and gives being and subsistence unto it. Thus is God's favor better than life, by taking life in its excellencies; where life is excellent this is infinitely transcendent.

Secondly, In the other way of Comparison; by taking life in its Deficiencies, where life is defective, God's loving kindness is better than life; as supplying those defects. There are three things in life which do argue the imperfection of it, and make it to be deficient. First, It is a Dependent Good. Secondly, It is an Impure Good. Thirdly, It is Transient and Uncertain. Now God's loving kindness it has the excellency and preeminence of it in all these respects.

First, I say, As it is Dependent, for so it is life, it cannot subsist of itself, but must have other Comforts to support it, and to keep it up. For a man to live and nothing but live, it is not so pleasing or contenting unto him; he must have accessory refreshments, whereby to make his life so much the more sweet and satisfactory to him. Why, but now the favor of God it is good enough with nothing else besides; it needs nothing to help it and promote it, and set it out; if God will but show forth himself in that manner as he is able to do, there shall be joy enough in his Countenance in the absence of all other things. A man may here live by love, and feed himself with the thoughts and meditations of the happiness which he is in, and nothing else. Thus David else-where professes, Psal. 17. ult. when he had there largely discoursed of the World, and of the Contentments of it, Children, and abundance of Treasure, and multitude of substance, But as for me (says he) I will behold thy face in righteousness, so shall I be satisfied when I awake with thy likeness. This holy man of God found a great deal more of satisfaction in God's likeness, that is, in the beams which reflected from his favorable Countenance, than men in the World could in all the Possessions which they enjoyed. So again in Psal. 73.25. Whom have I in heaven but thee, and there is none upon earth which I desire in comparison of thee? My flesh and my heart faileth me, but God is the strength of my heart, and my portion forever. Life it is a goodness which is dependent, and so God's favor is not, &c.

Secondly, Life it is an Impure Good. It is a good which is implicated and involved with abundance of evils. There are many crosses and troubles, and calamities which the life of man is subject unto; which though it have some comfort in it, yet that comfort is much troubled and mixed; yea but now the favor of God it is good, and nothing but good. As it is said of his Blessing, it adds no sorrow with it, nor has it any inconvenience in it, nor has it any evil attendant upon it. God's wrath it is full of mixture, but God's favor it is without mixture. His punishments they are mingled with a great deal of revenge and indignation; but his loving kindness it is pure and unmingled with any evil at all: it is sweetness and delight, and nothing else.

And herein now does it very much differ from the favor and loving kindness of the World; as for the favor of men, it is not without its discommodities and disadvantages. There's a great deal of straitness and narrowness, and troublesomeness now and then in it; 〈 in non-Latin alphabet 〉 , as he said, nothing more tyrannical. It's very imperious, and pinches those oftentimes which are entangled with it; but God's favor it is no such matter, it puts a man upon nothing which may be troublesome or irksome unto him: Indeed it engages him in service, but such service as is liberty itself, and the sweetest that is. The love of Christ constrains us; but what does it constrain us to? even to that which if we be well in our wits, we would do without constraint. The yoke of Christ is easy, and his burden is light, and his commandments are not grievous. This is a most certain truth, that a man shall never run himself into hazard by getting into favor with God, he shall never repent of the bargain, or complain that he is anything the worse for it. With men sometimes it is otherwise, if a man will purchase their favor, he shall trespass upon his Conscience in venturing upon that which is unlawful; but God's commands they are very regular and agreeable.

Thirdly, Life it is a transient and uncertain good. Take life in its greatest glory, and with all the flourishings that are appurtenant to it, and when all comes to all, it's but momentary, it is but short and passing away. God's favor is better than life in regard of duration, as being eternal, immortal, incorruptible, and that fades not away. Who shall separate us (says the Apostle) from the love of Christ? shall tribulation, or distress, or persecution, or famine? &c. Nay, in all these things we are more than Conquerors through him that loved us. For I am persuaded, that neither death nor life, &c. God's favor is better than life, in that it lasts beyond life, and extends itself to men when they are dead and lie in the grave: There's a kindness to their Souls in keeping them in his own hand, and drawing them so much the nearer to himself; and a kindness to their Bodies, which having been once the Temples of the Holy Ghost, are still preserved by him, and laid up and reserved to the time of a glorious Resurrection. A kindness to their Posterity which partakes of a blessing afterwards for their sakes: And there's a kindness to their good names; which flourishes by a blessed memorial after their departure. Thus does God's favor and loving kindness out-live even life itself, and so much the better.

The excellency of God's favor in this particular, to wit, for its perpetuity and continuance is so much the more remarkable of us, as herein it is different from the love and favor of the World, and far surpassing it. As for the favor of men it is not in this regard better than life, forasmuch as it is subject to all the casualties and mischances which life is subject unto, and may be taken away from us as many ways as that itself may.

As First, By slander and wrong information. It is easy to lose the favor of men by that, as Mephibosheth lost David's by the false suggestions and calumnies of Ziba; but God's favor is not lost by such means, there's none which can be able to inform God against his People, or which shall be able in this respect to prevail in their information. Who shall lay anything to the charge of God's Elect? it is God that justifies: Who shall condemn? it is Christ that died, &c. says the Apostle. This is the comfort of God's People, that though their Enemies may slander them to others, yet they cannot slander them to him, or bring him out of a good opinion and conceit of them. No, not their greatest enemy of all, Satan who is called the Accuser of the Brethren, by special Emphasis, Revel. 12.10. not he, as in the case of Job.

Secondly, The favor of men is lost by uncautelous conversation. If a man do but trip never so little, and do not keep touch in all points and observations, he runs an hazard of the favor of men, who are ready hereupon to reject him, and cast him off. But with the Lord now it is not so, though he does not allow of any sin in his favorites, neither are they to allow it in themselves, yet he does not presently for every transgression discard them, and put them out of favor. As he promises concerning Solomon, Psal. 89.33. I will visit his transgressions with a rod, and his iniquities with stripes. Nevertheless (says he) my loving-kindness will I not utterly take from him, nor suffer my faithfulness to fail. My Covenant will I not break, nor alter the thing which is gone out of my mouth. God bears with many a failing, and puts up many a miscarriage, and vouchsafes a great deal of love in the midst of much frowardness and perverseness on our behalf.

Thirdly, The favor of men is lost from human inconstancy, and the fickleness of their natural condition. Though there be no cause from without, yet there's enough in themselves. In Psal. 62.9. Surely men of high degree are vanity, and men of low degree are a lie; To be laid in the balance, they are altogether lighter in vanity. Here's a disparagement upon both conditions of high and low; they are vanity in regard of their persons, and they are vanity in regard of their affections. It is possible to lose their favor, because it is possible to lose themselves; and it is possible to lose their favor, because it is possible to lose their hearts. Each of these Considerations do make up the uncertainty of their favor.

First, As for their Persons, considered as the subjects of favor, it is easy to lose it that way. The favor of men it cannot be better than life, because men themselves are desirable no longer than for the time that they live; those whom living everyone hung upon, when they are dead nobody looks after. When it's once come to this that men are returned to their earth, in that very day (says the Psalmist) do their thoughts perish; not only their thoughts of others, but likewise others thoughts of them. Their favor is gone with their lives.

Secondly, In regard of their hearts. The favor of men is vanity here, in regard of the mutability of them, for they are very flexible and various. Men oftentimes love today and hate tomorrow; their affections are easily diverted and changed, and turned another way. But with God now it is not so, his love it is like himself, eternal, and so it is better than life, which is but transitory and very uncertain. Thus we see the Point clear before us according to both illustrations; God's loving kindness is better than life, by taking life in its excellencies: And God's loving kindness is better than life by taking life in its defects.

Now the improvement which we make of this Point by way of Application comes to this:

First, It seems to teach us what we should chiefly look after and pursue. Let us with Mary choose the better part, let us not forsake the better, and give ourselves wholly to the worse. What's the care of most men in the world? why, it is only to live in the world, and there's an end, to maintain a poor transitory life here below; but to do this with the favor of God this is not regarded. Men live without God in the world, or as if it were no matter at all whether they were acquainted with him or no, his favor is not regarded by them. Now what a madness and folly is this, considering how much better than life is his favor.

It's better than life, not only considered in the General, but also as well in all its several distinctions and modifications of it; better than all sorts and manners and conditions of living. To live in God's favor is better than to live in the greatest pomp and jollity that may be. Life is not only to be taken for a bare subsistence in the world, by the union of Soul and Body, but also for the drawing of it out in its particular stations and vanities. The word in the Original Chaiim, it signifies lives in the plural; and the Septuagint also render it 〈 in non-Latin alphabet 〉 : there's the life of a Scholar, of a Soldier, of an Husbandman, of a Tradesman, and the like, all these are so many lives. Why but now the life of a Christian that lives under the shadow of God's favor, it is beyond either of these; and accordingly upon this account should be most earnestly followed after and pursued by us. We should endeavor to lead good and holy lives, rather than anything else, as being the best of anything else.

Secondly, This gives us an hint of the Excellency of a Christians condition above all other men in the world. All the happiness of others it is confined only to this life; if they be miserable here they are the miserablest Creatures that are, they have nothing in the Earth to sustain them, and uphold them, and keep them up: Yea, but it is otherwise now with the Children of God, if they should miss of these earthly comforts and their cheerings of this natural life here below; yet they have somewhat better to refresh them, and to keep up their hearts. If their hopes were only in this life, they were of all men most miserable, as the Apostle speaks. But now this is their comfort, that they have hope of better than life, even of the favor and loving kindness of God. God's favor is better than life, because it brings us to a better life. It's better than life temporal, because it brings us to life eternal, 2 Cor. 5.1. We know (says the Apostle) that when this earthly house of our tabernacle is dissolved, &c.

Here's that which may arm the Saints and Servants of God against the fear of death, and the loss of their temporal life in the World: That whiles they have God's favor and loving kindness more communicated to them, they have that which is better. A Christian when he comes to his change, he exchangeth for the better, for he enters into his Masters joy, and has the favor of God in greater measure imparted unto him; and so in that regard has great cause to be satisfied in himself, with what happens unto him.

Thirdly, We see here that Christianity is no unreasonable contract; the Doctrine of Godliness, and self-denial it is no hard bargain. When Christ invites us to lay down our lives for his sake, and for the brethren, and for the truth, and promises us hereupon his own favor and loving kindness, he does not here offer us loss because his favor is better than life; he asks of us that which is worse, and bestows upon us that which is better, whereof we have no cause to complain. It was the question of Peter to our Savior when he had told him he should suffer for his sake, what he should get by the bargain, Mat. 19.27. But Christ there makes answer to him, and tells him, that he should at last gain an hundred-fold for it. God will take care that no man may be a loser by the service of him; his favor is a sufficient recompense though there were nothing else belonging unto it, and we are to sit down contented with it as our greatest reward.

And so now I have done with the words in the first Acception, as we may take this word life in the letter, Thy loving kindness is better than life; that is, it is better than the union of Soul and Body together, with the free performances of all the actions belonging thereunto; it is better than this life of nature.

Secondly, We may also take it in the Moral, according to that which it implies and holds forth to us; and that is this, That God's favor is better than all. The loving-kindness of the Lord is the greatest happiness and advantage of a Christian. There's no comfort so sweet as this, To be at peace and reconcilement with God. Forasmuch as life is the chiefest of all contentments, and that which (as I have shewn) is the foundation of all other blessings and comforts besides, which it does comprise and comprehend under it; therefore the Spirit of God, when he would signify to us the excellency of the favor and loving-kindness of God, he does it by an expression from Life. And this (as I conceive) is the absolute and genuine meaning of the words; where the Prophet does not so much intend to compare these two together, life, and God's loving-kindness; as to show unto us the sweetness of God's favor considered in itself, and what an happy condition it is to be in Covenant and peace with him.

And here again, for our further explication and enlargement of this Truth in hand, we must know, that by God's loving-kindness we may understand two things especially: Either first of all, The Affection; or secondly, The Expression of the Affection: Either as it is immanent in himself; or else as it is transient upon us. You know that in Parents and Friends there are both of these considerable. There's the favor in the thing itself; and there's the breathings of this favor in regard of outward manifestation of it towards the person whom it is fastened upon. Now both of these from God to a Christian, are exceeding beneficial and comfortable; God's favor, as ye may take it for his love; and God's favor, as ye may take it for his embracements and love expressed. And these two we must of necessity distinguish, as being distinct in regard of God's dispensation; Because though the latter does always imply the former, yet the former is now and then, yea very often severed from the latter. There's many have his loving-kindness in the first sense, taking it for his gracious Affection, which yet have it not always in the second sense, taking it for this Affection expressed. These two they are plainly distinct, yet so, as that both of them together do make up to us a most blessed condition. It is a blessed thing to have God's loving-kindness fastened upon us. And it is a blessed thing to have his loving-kindness manifested to us. According to either explication his loving-kindness is better than life, that is, the best thing that is.

First, For the thing itself, his loving-kindness taken for his affection. It is a most blessed and happy condition for any man to be in favor with God, whether he know himself to be so or not. The very thing itself is a blessing, without anymore, and the greatest blessing that is. For God to have thoughts of peace, and good-will, and affection to us, is a mercy, though we do not apprehend it. It is made a part of the blessing of Joseph, The good-will of him that dwelt in the bush, in Deut. 33.16. And 'tis a blessing to everyone else who is made a partaker of it, who is therefore accordingly to acknowledge it. But this loving-kindness here does not import bare love and good-will, but this with some addition and amplification. God's loving-kindness is the tenderness and sweetness of his love. When God does not only love a man, but carries melting affection towards him; when he does not only affect him, but also set his mind upon him, and rejoices and delights in him; this is loving-kindness indeed: And such a state and condition as this is, do we sometimes find mentioned in Scripture. As Christ himself is said to be the Son of God's love, and his Son in whom he is well pleased, emphatically; so also by participation, and in a degree, are all his Members; and some of them in a more peculiar manner: They are dearly beloved of him, men of desires, as it is said of Daniel, and highly favored. Now this (I say) is a blessed condition as can be desired. God's favor it is the sweetest of all: and we are told so, not only here in this Scripture, but also in many others besides. Thus in Psal. 30.5, His anger endureth but for a moment; in his favor is life. So Psal. 36.7, How excellent is thy loving-kindness, O God? or, as it is in the Hebrew, how precious? The Prophet is even struck with an admiration and astonishment at it. So Cant. 1.2, Let him kiss me with the kisses of his mouth, for thy love is better than wine. The Scripture is very frequent in putting a very great excellency and commendation upon God's loving-kindness.

We may briefly take notice of it in these particulars: First, As a matter of honor, and dignity, and high esteem. When Joseph was fetched out of the Prison, and advanced to the favor of Pharaoh, and had his Ring put upon his hand, was arrayed in fine apparel, and had a chain of Gold about his neck, as an emblem and testimony of his favor, it is said that the people cried before him, Bow the knee, Abrech, Gen. 41.43. He that before was slighted and disregarded, when the King himself took notice of him, everyone took notice of him also. When Haman was brought into the favor of King Ahasuerus, all the Kings Servants did him reverence. And it is spoken of Zabud in a way of special observation, That he was Principal Officer, and the Kings Friend, 1 King. 45. The Favorites of great men, they have an honor and dignity from their favor, though they have nothing besides; and so likewise have the Favorites of Heaven; as Abraham, he is called with respect, The Friend of God, Jam. 2.23. and the Thessalonians, Beloved of God, 1 Thes. 1.4. Since thou wast precious in my sight, thou wast honorable, Isa. 43.4.

It is true indeed, such as these are not always so much honored by the world; they do not esteem and reckon of them, but look upon them as the vile ones of the earth; but those which know them, think honourably of them, and that especially upon this account, as such people whom God himself does esteem of.

Secondly, Another Priviledg is Protection. This is the excellency of God's Favor, That it is a safeguard to those which enjoy it. As Princes are wont to stand by those whom they take into favor, even so does God. He suffered no man to do them wrong, but rebuked Kings for their sakes, saying, Touch not mine anointed, and do my Prophets no harm, Psal. 105.14, 15. He that toucheth you, toucheth the apple of mine eye, the tenderest part that is, Zech. 2.8. See thou speak not to Jacob either good or bad, it is the charge which God gives Laban about him, Gen. 31.29. With favor shalt thou compass him as with a shield, Psal. 8. ult.

There are three special Evils which God's Favorites have the privilege to be kept and protected from by him. First, From Violence and Destruction. Secondly, From Calumny and Detraction. Thirdly, From Sin and Temptation.

First, From Violence and Detraction. Job 5.19. He shall deliver thee in six evils, yea in seven there shall no evil touch thee: In famine he shall redeem thee from death, and in war from the power of the sword; and so as from sword so from pestilence. Psal. 91.1, &c. Thou shalt not be afraid, &c. All which Promises are to be taken restrictively, as holding for the most part with God's glory, and the good of the person.

Secondly, From Slander and Detraction. Psal. 31.20. From the strife of tongues. And Job 5.21. From the scourge of the tongues. Sometimes that it shall not smite, not a Dog to move his tongue. Always that it shall not hurt. Thy righteousness shall be cleared as the light, Psal. 37.5, 6. And as the light it shall be the clearer and brighter after some clouds and over-casts which are upon it.

Thirdly, From Sin and Temptation. He that breaks his peace with God he makes a gap in his Soul, and provokes the Lord sometimes to give him over to divers lusts; as he loses the benefit of protection in common pardon, so he loses it likewise in regard of restraining Grace. Take all the great enormities and miscarriages of God's Servants in Scripture, and ye shall find them to be the consequents of God's favor remitted towards them. When men walk loosely with God, are careless and negligent of themselves, formal and customary in his Service, and in doing of the duties which he requires of them, they do not only hazard their protection from outward Evils, but likewise provoke God to give them over to spiritual Judgments. But now whiles they keep in favor with him, they are more secure from these. He that pleaseth God shall not be taken in her snares, Eccles. 7.26. It's true of any other great sin besides; this was Paul's confidence, 2 Tim. 4.18. The Lord shall deliver me from every evil work, and preserve me to his heavenly kingdom, &c. That man which is under God's favor, he has a curb and restraint upon his spirit, which orders him, and keeps him in awe, that he runs not to the same excess of riot with other men; he is from hence kept from Sin and Temptation. And here's the second privilege of this condition, to wit, Protection.

A Third is Prevalency and Power. Men which are in favor with great ones they are able to do great things in the World, and so are the favorites of God; for they have his ear upon every turn: As Isa. 45.12. Ask me of things to come concerning my sons, and concerning the work of my hands, command ye me. They are Israelites which wrestle with God and prevail. See Job 22.26. Thou shalt make a prayer, and he shall hear thee, thou shalt decree a thing, and it shall be established unto thee.

The power which God's People have with him in this regard may be taken notice of in these Expressions of it. First, That sometimes he will hear none but them; none for Abimelech but Abraham, Gen. 20.7. None for Eliphaz but Job, ch. 42.7.

Secondly, To manifest his peremptoriness, he professes he would not hear even them. As Jer. 15.1. Though Moses and Samuel stood before me, &c.

Thirdly, When he has no mind to grant a thing, he first takes them off, Exod. 32.10. Let me alone, &c. to Moses.

Thus in all these Particulars have we seen the Privileges of God's loving-kindness.

Now the Application of all to ourselves will run out in a fourfold Question. How shall we know whether we have it? How shall we get it if we want it? How shall we keep it when we have it? How shall we receive it when we have lost it?

I. How shall we know whether we have it? this is known divers ways.

First, By his Countenance. God looks otherwise upon us, as Jacob to his Wives about Laban, Your Fathers Countenance is not to me as heretofore.

Secondly, By his Presence and Communion. Can two walk together and not be agreed? God converses with those which are his Favorites, Gen. 17.22. Talked with Abraham. And so with Moses, Exod. 33.11.

Thirdly, By his love-tokens and sprinklings of favor. The hidden Manna, Rev. 2.17. The earnest of the spirit, 2 Cor. 1.22. &c.

God's favor is not discerned by any outward thing here below, but by Grace wrought in our hearts, and drawing us nearer to himself.

That for the Solution of the Question, How shall we know whether we have it? Yea, or no?

II. How shall we get it if we want it?

First, By laboring to be acquainted with those which are about him. Thus men get to be acquainted with great ones.

Secondly, Circumspect carriage and behavior, walking exactly, Ephes. 5.15.

Thirdly, Industry and Diligence in a man's place, Prov. 22. ult.

Lastly, Study the temper and disposition of him, whom we seek to.

Thirdly, How shall we keep it, when we have it?

First, By universal compliance, indulge no one lust whatsoever.

Secondly, By sobriety and humility of enjoyment, not proud and lifted up.

III. By a cautelous shunning of all occasions of offense.

IV. How shall we recover it, when we have lost it?

First, By an ingenious acknowledgment of our miscarriages past.

Secondly, By doing our first works, Revel. 2.5.

Thirdly, By double diligence and zealousness for time to come.

And thus now of the First General in the Text, viz. the Proposition, Thy loving kindness is better than life.

The Second is the Inference or Improvement, My lips shall praise thee. When 'tis said here his lips, we must not take it Exclusively, His lips and nothing else; but Effectively, his Praise should break forth at his lips; this he promised. As where the inward man is rightly qualified, it will show itself in the outward.

The Connection seems to be double; either referring to the former Verse, Early will I seek thee, because thy loving kindness is better, &c. And so here's an account of his Importunity.

Or else referring it to the latter, My lips shall praise thee, because thy loving kindness is, &c. And in this latter we now take it. David praises God for the excellency of his loving kindness.

First, What it was in itself, in its own nature, considered in God himself; God is to be praised for that which he is, Psal. 92.12.

Secondly, For what he was to David; Because I do enjoy this loving kindness of thine, which is better than life. David did not bless God only for a notion, but for an experiment, and the sense of God's love to himself.

And here now comes in the second notion of God's loving kindness in the expression of it.

First, Out of a principle of Joy which is communicated and full of diffusion.

Secondly, Out of a principle of Love, as desiring to make others which were his Brethren sensible of the same favor.

Thirdly, Out of a principle of Thankfulness and Ingenuity.

Here's the difference betwixt the Saints and the World. The World thinks the favor of God not worth the observing; God's People do much rejoice in it, and bless him for it. That's the Second General, the Inference.

SERMON IV.

IN this present Verse before us (the fourth Verse of this Psalm ) we have the Prophet David engaging himself to God in two Particulars, which may serve to make up to us the Parts of the Text.

First, To the blessing of God, Thus will I bless thee whiles I live.

And Secondly, To praying to him, I will lift up my hands in thy Name.

We begin in order with the first, viz. David's engaging himself to blessing, Thus will I bless thee, &c. In which there are three things further considerable of us.

First, The thing itself promised, and that is Blessing.

Secondly, The manner or ground of performance, thus or therefore.

Thirdly, The extent, Whiles I live.

For the First, The thing itself promised, it is Blessing; David promises to bless God. This at the first hearing may seem to carry some kind of difficulty in it: The Apostle's rule in Heb. 7.7. is, That without contradiction the less is blessed of the greater; if so, how can we be said to be blessers of God, who is so infinitely superior to us? For this we must therefore know that there is a double kind of blessing; the one Imperative, or by way of Authority; the other Declarative, and by way of Publication. According to the first sense, so God blesses man, namely by making him blessed. According to the second sense, so man blesses God, namely by declaring him blessed, and by acknowledging that blessedness which is in him. Now according to this latter interpretation are we to understand it here in the Text, where David promises that he will bless God; that is, That he will acknowledge and publish that excellency which is indeed in him. This is that which lies upon us all as a duty to be performed by us, and accordingly we shall find often mention made of it in Scripture, in sundry places; as for instance Psal. 103.1, 2. Bless the Lord, O my soul, &c.

It is requisite upon a twofold ground. First, The goodness which is in himself. And Secondly, The overflowings and communications of this goodness to us; each of these call for this our Blessing, and do engage us thereunto.

First, (I say) His own personal goodness. The Lord deserves to be magnified by us for that excellency which is in his own Majesty; no more but so. Worth where-ever it is it does call for the acknowledgment of it, and it is our duty to acknowledge it, but in God himself after a more especial manner. Thus Psal. 145.3. Great is the Lord, and greatly to be praised, and his greatness is unsearchable; he is great and greatly to be praised. And accordingly we shall find the Servants of God to be very much in the blessing of him upon this account.

But Secondly, That's not all; not only for his goodness in himself, but his goodness likewise to us, in the overflowings and communications of it, we are to bless him for this also: And so we shall find them join'd together in Scripture; Thou art good and dost good, Psal. 119.68. So Psal. 145.5. I will speak of the glorious honor of thy Majesty, and of thy wondrous works. Of the glorious honor of thy Majesty, there is his goodness in himself; And of thy wondrous works, there's his goodness to us, and both to be proclaimed by us.

This therefore meets with all such who do nothing less than this, which we now speak of. Some there are which are so far from blessing God, as that they do nothing indeed but blaspheme him, and repine and murmur against him, and speak evil of him; few there are which (at least as they should do) do bless and praise his name: Now we see here what David vows to do for his particular, Thus will I bless thee.

There are two ways especially in which God is blest of his Creatures. The one is Objectively by way of representation; and the other is Significatively, by way of Publication: According to the first sense, so all his Creatures bless him The Heavens declare the glory of God, and the firmament shows his handy work, &c. Psal. 19.1. Sun and Moon, and fire and hail, and snow and vapor, &c. Psal. 147.3, &c. All these they do bless him thus. But according to the second sense, so he is blest only by Angels and Men, who are therefore to do it with so much the greater intension. All thy works shall praise thee, O Lord, and thy Saints shall bless thee; they shall speak of the glory of thy kingdom, and talk of thy power, &c. Psal. 145.10.

This we should be so much the rather persuaded unto in regard of the excellency and dignity of the work itself: It is the work and employment of the glorious Angels in Heaven, and such as shall be our work hereafter to all eternity, which we should therefore begin in part now, even whiles we are here upon earth. This is that which David here vows and promises to do for his particular, I will bless thee. So much for the thing itself.

The Second thing is the manner or ground of it. Thus, or Therefore. This is very fitly and pertinently added to the other; for it is considerable in every good duty which is to be performed by us, how and upon what grounds we perform it. There is a manner in every pious undertaking which is to be regarded by us. This (it seems) David would regard, and accordingly teaches us to regard it with him, as being that without which God himself has no regard to us in anything which comes from us, which therefore we must look unto.

What is it to bless God thus? We may take it in these Explications.

First, Sincerely, in the uprightness and integrity of our hearts. Sincerity it is the very crown and top of every Duty, which is no otherwise accepted of God than it hath this in it: And so (amongst the rest) is it of thankfulness and blessing of God, when we do it with our whole hearts as being real and serious in it. It is that which we have cause to be, if we do but consider God's dealings with us; he blesses us heartily as to the bestowing of his mercies upon us; and we should also bless him heartily as to the acknowledging of his goodness towards us. We should not faulter or dissemble in this business, but be unfeigned and entire in it.

Secondly, Affectionately, as having our hearts much enlarged in us. As God loves a cheerful giver, so he loves a cheerful thanks-giver; that is such an one as is thoroughly apprehensive of the greatness of the mercy itself, and which accordingly has his spirit much advanced and enlarged about it. Look as in humiliation for Sin, we must be thoroughly touched and affected with our own guilt; so likewise in acknowledgment of mercy, we must be fully apprehensive of the mercy itself, which we acknowledge.

Thirdly, Spiritually. This is another thing which belongs to this Thus; when we bless God by the assistance of his Spirit, and in the name of his Son, that is to bless him as we should do for the manner of it. It is that which the Scripture does frequently make mention of to us, Ephes. 5.20. Giving thanks always, and for all things to God, and the Father, in the name of our Lord Jesus Christ. So Col. 3.17. Giving thanks to God, and the Father by him. And Heb. 13.15. By him therefore let us offer the sacrifice of praise to God continually, &c. And this for the manner,