The Scripture Directory for Church Officers and People

That no Natural or Unregenerate Man, can lift up his heart any higher, then unto a worldly Happiness and content in the Creature.

When you have in the most powerful and moving manner, discovered spiritual duties, and the necessity of Conversion to God, yet they matter it not; they will say, Who will show us any good? That as it is with the Swine, though Pearls and precious Flowers be thrown unto her, yet she trampleth them under her feet, and desireth her draff, and the loathsome mire; so it is with them.

To bring this coal of fire into your bosom, let us consider several Propositions.

First, That herein lieth the general Character of those two Citizens which Austin speaks of, one who builds up Babylon, and the other who builds up Jerusalem. That the one doth frui utendis, and uti fruendis, but the other is clean contrary. The whole world consists of two sorts of men, the one who are of the world, the other, though in the world, yet not of it. As John 17. Believers are said to be given to Christ, out of the world. As a man may be in England, who is not yet an English-man; he cannot speak the language, he cannot conform to the custom and manners of the Nation. Thus it is here; the godly, they are indeed in the world, and are of it also in respect of natural propagation, but not by divine Regeneration. As the Fowls, though at first God created them out of the waters, yet they fly up into the Heavens, and delight to be soaring in the air. Thus it is with the Regenerate man; he is now made a new creature, old things are past away, and his affections are set upon things above : This earth is turned into fire. But the wicked man, he like our body of the earth, is earthly; even his very soul is in a spiritual sense so, and their love to the creature, is the predominant quality, and so like a stone he falls into this center. Now Austin of old, did fully express the contrary inclination of these two: That the wicked man doth frui utendis ; that is, he doth enjoy as his utmost end, and terminateth his appetite in such things as his utmost happiness, which only he is to use as means to a further end. As if the Israelite should have made the Wilderness instead of the Land of Canaan to him. This is the crooked and perverse inclination of the soul, wholly contrary to that Image of God, which man was made in. So that the very Heathens could observe, that though God made man with a countenance caelumque tueri, yet they cried out, O curvae in terris animae & caelestium inanes : The body is upright, but the soul is bowed down, like the bodies of beasts, like worms and Serpents that crawl on the ground. And therefore the wicked are the Serpents seed, not only because of enmity to the godly, but because they lick up, and live upon the dust of the earth, even upon earthly things. Every wicked man, he makes some creature or other to be as a God, and so the ultimate end to him.

To clear the heinousness of this wretched temper, consider

Secondly, That all the good things, which the creatures do afford unto us, they are but as means to carry us to a further end. They are but as the rounds of the Ladder, not to stand upon, but thereby to ascend higher, even to Heaven. So that as the world is a Glass, to represent the invisible Attributes of God, his Wisdom, Goodness, and Power; thus all the comforts we can have by any creature, they are to be as so many mement • es that there is a better and more universal good, and that we have the creatures to use only, not to enjoy. Thus the Apostle, 1 Cor. 7. They that buy, as if they bought not; they that use the world, as not abusing it. Some expound abuti, as it is sometimes taken for valdo uti : but howosoever, he abuseth it, that doth not use it, as if he used it not, with an holy weaned affection from it. Hence then, to enjoy any creature, setting it in God's room, in the heart, is a direct breach of that first Commandment, Thou shalt have no other gods besides me. And for this reason, covetousness is called Idolatry, Col. 3 5. Insomuch, that every natural man, hath one thing or other, on which he commits Idolatry, and therefore doth as highly offend God, as he that worships stocks and stones, giving divine adoration to them. The Scripture calls that, The abominable thing. Thus it is, when the heart of a man is fastened upon any creature, as the ultimate scope and end of his desires; we may say to him, Oh do not this abominable thing! Yea, this Idolatry is more dangerous, by how much it is the more secret and hidden in the heart. And as the Papists have invented a world of subtle distinctions to make their Idolatry lawful, no less subtle is the heart of man in this soul Idolatry.

Thirdly, Take notice that there is an higher and grosser sort of unregenerate men, then happily this expression will comprehend, and that is those, who make such things as are formally and expressly evil, the good things they would have shown to them. Such are all gross and profane sinners, who live in the daily practice of some loathsome sin: These are a degree higher in wickedness then those in my text, (though they may be reduced to them;) for here the Psalmist speaks of such things as are lawful and good in themselves. Honors, Wealth, human greatness, comfortable Relations, these are good things in themselves; and to say, Who will show us them? in a mortified and subordinate manner to God, had been no sin: But when they come in competition with God's favor, they had rather have them then God's light of his countenance, this demonstrateth impiety. But as for the profane man, his appetite is more corrupted, for he calls evil things good; he loveth those things excessively, which he is not to love at all. The other loveth Honey, but he eateth too much of it, and that kills him; this eateth Poison, and feedeth of that, one drop whereof is immediately mortal. But to these, I shall not enlarge myself.

Fourthly, Consider this, That the Schoolmen do well place in every sin, a a twofold respect ; There is the Aversion from God, and the Conversion to the creature. For seeing the soul cannot like the earth, hang upon nothing, but it must have some Object or other to satiate itself with, if it hath not God, it hath the creature: Now, as soon as ever it turneth to the creature, it turneth its back upon God. I speak of the sinfulness of man in this respect, that he turneth to the creature too much, leaving God. Now as there is this in our corruption, so in our Conversion or Regeneration, there is the clean contrary; there is aversion from the creature, and conversion to God, It doth not only make a man cast away his sins, but also all creatures, so far as they hinder the love of God; for now they are risen with Christ. And as if a worm should be made a man, it would no more crawl and creep on the ground; thus when a divine Nature, or a Nature from above, is bestowed upon us. Not only love to sin, but love to Father, Mother, or life itself, is inconsistent with the grace of God in our hearts, when it's excessive.

Fifthly, It is acknowledged by all, that there is imbred in a man, an appetite or desire after felicity and happiness. This Aristotle and others, do abundantly confirm. Man by nature, hath such a capacious heart, and the souls appetite is so vast, that it's more then the Horseleech, or the Grave, that saith always, Give. The soul hath a Sheoll, that is always asking, and never satisfied. Now then, if there were a good regulated desire after this ultimate good, where and in whom it was, this were to be encouraged. If the meaning of these in my text, had been, Who will show us that which is indeed the chiefest and most real good? they might have been encouraged, like those that asked what they should do to be saved. But though there be in the general, an inclination to such a blessedness, yet woeful and dreadful is the misapprehension and blindness of all men naturally about it; so that mistaking the main end for which they came into the world, it's no wonder if at last they fall into the pit irrecoverably. There were above an hundred Opinions amongst the Heathens, in what true Felicity did consist; but though some were not so gross as others, yet all come short of the true end: That knowing of the only true God, and Jesus Christ whom he hath sent, in the knowledge of whom is eternal life. Neither are many Christians much better then the Heathens in this respect: for although they know that God is the chiefest good, in the enjoying of whom, through Christ, is only blessedness ; yet practically, in respect of their hearts and lives, some place their happiness in Riches, some in Honors, and some in Pleasures ; and these to whom David speaks here, that did love vanity, that cried out for earthly comforts: they were not Heathens destitute of the knowledge of the true God, but such who lived in the Church of Israel ; only they were destitute of the sanctifying power of God within. There is then acknowledged in all men, some innate appetite, whereby they would have a full and chief good, which might completely satiate and fill the soul.

Sixthly, The persuasion of what is the best good, and which is chiefly to be desired, is wonderfully diversifyed, according to the several inclinations, humors, and conditions of men. So that some place it in one thing, and some in another: One saith, Give me this good, there is none like that; Another saith, Give me that good, there is none like that. So that these many in the text, do not all desire the same; yea, one matters not that, which another would go through fire and water to obtain. The voluptuous man, he doth not matter wealth or riches, let him enjoy his pleasures, and he envieth no rich worldling; the earthly worldly man, he matters not honor and credit, let him get riches, and he regards not a good Name. Populus me sibilat, at mhi plaudo. The Apostle is thought to bring all that an earthly heart can desire, into these three heads, 1 Joh. 2.15, 16 17. For speaking there terribly against the disposition of these in my text, that they should not love the world, he brings an Argument from the contraries, The love of the Father cannot be in such an one ; They can be no more together, then Dagon and the Ark : The hand filled with dirt and stones, cannot at the same time, be filled with precious Pearls: He that is joined to the Lord, is one spirit with him ; and he that is joined to the earth, is made earth with it. Si terram amas terra es, said Austin. And hereupon the Apostle giveth some examples and instances of the things of this world, that are like Jaels milk to Sisera, fairly enticing, but afterwards mortally wounding: and although some think there is not an exact and full partition, yet others do judge so. And by the lust of the flesh, they understand, all pleasures and delights; by the lust of the eye, all earthly and covetous desires, as Achan saw the Babylonish garment, and wedge of gold, which made him sinfully covet it; and the pride of life, that is, all ambition, all proud and high desires after the great things of this world.

Haec tria pro trino numine mundus habet.

This is the worlds Trinity, and there is no man inordinately addicted to any creature comfort, but it may be comprehended under one of these three heads. Now when the Apostle had given us an Instance of these things, he giveth another Argument against immoderacy after them; This world passeth away. They will rot in the grave, when holiness will abide forever.

Seventhly, That the preferring of the creature above God, though it be the sin of all man-kind, and as large as Original sin itself, yet like that, it is hardly discerned and discovered. It's almost unperceivable, unless we are enlightened by God's Spirit, when we set up the creature above him. It's true, there is a gross manifest and palpable way, which is seen in every covetous and ambitious, or lustful man: these do so plainly make either their belly their god, or their gold their god, or their preferment their god, that all men can easily condemn them for it; because what is in their heart, empties itself into foul and shameful practices. But then there is the mental, and soul deifying of the creatures, when the heart is secretly stolen away, and doth insensibly depend on, or excessively love such a thing; and this is hardly to be discerned. No doubt, but the third kind of hearers, and so Demas, were far from thinking that they loved the world more then God. So that as the nature and operations of the soul are in their Physical consideration little known, much less in their Theological. Now although the tendencies of the soul may be various and multiforme, some to one Object, some to another, yet self is that great Diana, self is the Belzebub ; all things in Religion, even God himself, is referred to self, till a man be sanctified. So that the heart being herein thus desperately deceitful, we are often and often to commune with our own selves, whether self be renounced, whether self be subordinated to God; whether we can say as Mephibasheth to David, Let Ziba take all, so that the King be safe. Thus let honors, creatures, self and all perish, so that God and Christ be exalted. Every man, even he that seemeth to be the best, hath cause to search, whether he be yet above creatures, as well as sin.

The Demonstrations of this Truth, that no man Unregenerate, can ascend any higher, then to some earthly content and Happiness.

And first, This will palpably evidence it, that every man by nature, hath lost the Image of God, which only did elevate man, and made him qualified for the enjoyment of God, as his suitable Object. God made man after his Image, which was righteousness and true holiness : so that as he made a woman like man, for man to delight in, so man was made like God, to delight in him. Then Adam desired no other good but God: While he continued, he was above the creatures in his affection, as well as in dominion. He that had power given him to rule over all creatures, could also rule over all his affections. He did not over-love any creature, or delight in it, but subordinately to God. Oh glorious and blessed estate! But now we have lost all this; this Image is defaced: Now Sampson hath lost his hair: Now the Bird is deprived of her wings: Now we are not able to lift up our hearts to him. Hence is that expression of Jehoshaphat, 2 Chron. 17.6. His heart was lift up in the ways of the Lord. You see even a regenerate man, hath much ado to raise up his dull, frozen, and earthly heart, to enjoy God in Christ. He doth, like the Artificer, that with some Engine, and great drawing, gets a piece of timber up to the top of that House he is a building, such heaving, and pulling, and tugging, is a godly man forced to use, to get his heart up to God. An unregenerate man then, who hath nothing of this Image of God repaired in him, no wonder if he hath an heart like Nabal 's, even a very stone, that sinketh down heavily within him. This loss of God's Image, is that which beateth downward, and makes the earth to swallow us up, as it did Dathan and Abiram. As the body deprived of the soul, presently falls flat to the ground, and there it lieth; thus doth every man destitute of God's Image.

Secondly, This Image of God being thus lost, in the room thereof, succeeds Original pollution : For this light, cometh an universal darkness and confusion. Now this native pollution, that is a depravation of the whole power, and all the faculties of the soul, puts the soul off its hinges; it takes off the Chariot Wheeles: It makes man love, where he should hate; rest where he should move: It makes Princes go on foot, and Servants ride. In a word, the soul is now turned upside down. God the Object, whom he should with all his soul and might delight in, now he loveth not at all; and what he is allowed to love in measure, and subordination, that he doth over-love. So that who so doth duly consider, what disorder and confussion Original sin hath put the heart into, he will see it cannot be, that God should be duly honored and esteemed by a natural man. This curious Watch is now broken all in pieces. And as you see, a Paralitical hand is weak and quaking, not able to fasten upon anything, so is now the soul of man towards God. Insomuch, that Ambrose complained of it, as our great misery, that (Cor nostrum non est in nostrâ po • estate) our heart is not in our own power, but is carried hither and thither, up and down, as the force of original corruption doth drive it. How abominable then are those Doctrines that advance the power of nature? Some determining, that a man is able by nature to love God above all things, and that it's as easy to do things in reference to God, as the creature. If (saith Molina, no mean Jesuit) I have power to throw my money into the Sea, why cannot I as well give it to a poor man, out of love to God. Such presumptuous Doctrines as these, arise from the ignorance of that horrible confussion and disorder which is now upon all by nature.

Thirdly, If a godly man, though regenerated, and partaking of the Divine Nature, do yet grapple and conflict with this sin, of creature affection above God, then certainly an unregenerate man is over-mastered with it. For this we may conclude on, that what all the regenerate men are combating with, that is victorious and predominant over all natural men. It's true, the regenerate men differ in their fightings and conflicts; some do find it a greater difficulty to loose and wean their affections from one thing more then from another; and so the natural man, one is more easily captivated to one earthly good then another: yet in the general; As • here is no unsanctifyed man, but one creature or other reigneth or ruleth in his heart; so there is no godly man, but something or other it is, that he can hardly mort • fie, some secret and subtle motions of soul he hath. So that did not grace check and with • tand that creature, that object would damn him at last. If Eve, though in a state of Integrity, could be tempted by an object alluring sense, how easily then may we be ensnared? You read, when our Savior spake that amazing sentence, That a Cammel might as well go through the eye of a needle, as a rich man be saved ; they made this unversal exclamation, Who then can be saved? What rich man, might have been a proper consequence, but they say in the general, Who then? implying, there is no man, no not a godly man, but if God should not keep down that Cammels bunch, he would have some creature or other to be as affectionately and prejudicially to his salvation, carried out unto, as the rich man to his wealth. I then, the godly man can so hardly say, Whom have I in Heaven but thee, and in earth, in comparison of thee? no wonder if the earthly man fall down to the ground, as the Egyptians, like a stone into the Sea? That which is fighting and active in a regenerate man, must needs be conquering in an unregenerate.

Fourthly, That sinfulness which cannot be rooted out and conquered by those things that are above nature, and are in the next degree to grace, that certainly will abide prevalent till grace itself come. That which Elisha 's Servant, nor his Staff will do, but El • sha must come himself, that is hardly cured. Now thus it is; an unregenerate man, may have great abilities, may have the common gifts and graces of God's Spirit; he may be admirable in the whole way of Religion; and yet this man who hath God and Christ so often in his mouth, may have the world and creatures more in his heart. So that he may in his heart, say, Who will sh • w me any good ? when yet at that time, he may say, Lord, lift up the light of thy countenance. For, this latter is not desired heartly, nor is he indeed weaned 〈1 page duplicate〉 〈1 page duplicate〉 and set loose from other things. The New-Testament is full of such sad Instances. Take Judas, a famous Apostle, eminent in Gifts and Miracles, often in communion with Christ, yet he never got his heart above the bag; all the Sermons, all the Prayers, all the conference with Christ, did not make him ascend higher. So that a man's duties and expressions may be high, even when his heart is as low as the earth; yea, when corrupt ends may put a man upon zeal and fervency: It's a creature that gives fire to all this heat. Thus the third kind of hearers, that received the word with joy, it was the deceivableness of the creature that undid them. Demas cleaveth to the present world, and that makes him forsake Paul, either totally, or in some special service. If then, an immoderate heart to the creatures, may consist with duties, gifts, and many enlargements, and much assistance in holy duties; if these are not able to cast out these Jebusites, no wonder the natural man cannot.

Fifthly, That a natural man cannot set his heart higher then upon some creature, appeareth in the true nature of Conversion : For that is not only turning from sin but the creature also. Excessive love to lawful things; otherwise, is no more consistent with grace, then to unlawful things: For, if anything have thy heart but God, let it be what it will be, thou art yet a natural man When the Apostle ( Col. 3.) discovered that the godly are risen with Christ ▪ he makes these Inferences: First, Set your affections on things above, and not on things below. And then, Mortify your members which are upon the earth : reckoning up several sins. No man then, is converted, till he goeth out of all sins, yea, and all creatures; and cleaveth to God himself. Therefore the Command is, to turn to God, even to God ; he only is the terminus ad quem of our Conversion. If a man leave off his gross sins, take upon him a religious Profession; yet if he be not lifted above the world, as well as his former sins, he is not Converted. It's not to God, even to God. So that a man must be undone, not only in respect of his sin, but all worldly hopes; he must with the Prodigal, begin to account the whole world but an husk; as that which will do him no good, if God be not his Father. Therefore those in the Parable, though invited to the Feast, yet refused to come, it was not any gross sin hindered them, it was not unlawful lusts that did outwardly entangle them, but those creatures which might have been lawfully enjoyed, and yet they have gone to the Feast also. I have bought a Farm; I have married a Wife: These were not inconsistent with godliness, but in the immoderate desire after them. Oh, is not this the Millstone about many a man's neck; I have a Shop, I have a Trade, and I cannot come! Oh then, set this home upon thyself! Hath thy Conversion taken thee off from all creatures, as well as thy sins, thou darest not love Husband, Wife Houses, or life itself more then God? Thou doest esteem the favor of God, and the light of his countenance, above all these things: Thou canst truly say with David, as it followeth, Thou hast put more gladness in my heart, then they have had when their best things increased. Many a man steppeth from his sins, but into the world, and so falls short of Heaven. The right understanding of true Conversion, makes it plain, that no natural man can go beyond the creature.

Sixthly, It may be demonstrated from the restless and unquiet heart of every natual man, that doth like the Be, fly from flower to flower to get some Honey, but stayeth not long on one place. So that these in the text, will every day complain, Who will show us any good ? Should God grant them their desire, and give them the good they would have, yet that would not satisfy, still they would be craving; still they desire something more. As you see Haman, though he had never so much honor, yet the want of something still he desired, made him tormented within himself. Solomon writeth an whole Book, to show that all these things are vanity and vexation of spirit ; and though he set himself on purpose to find out happiness in the creatures, yet he grew weary of all. Now certainly, if a natural man could center his heart upon God, could put into that Haven, he would never suffer himself to be tossed up and down in tempests and storms, as he is, never having any rest. There is no natural man that is contented with any creature he enjoyeth. Let him propound to himself such and such a condition, if he had such and such advantages; when he hath them, he is as far from solid contentment as at first. Zacchaeus his shoe can never fit Goliath 's foot. As a man would think that the Heavens seem to touch the earth at such a distance, and if he should ascend such high mountains, he could go no further, but when he cometh there, he seeth the Heavens as far from him as before. And therefore the godly man, whose heart is united, and hath taken God for his Portion, for his Shepherd, for his all, as David professeth, he can lie down and sleep ; he can take his rest, fearing nothing in the world. So that godliness drawing the heart to God, is the best Antidote against all discontents whatsoever. He that can say, God is better then ten Husbands, then ten thousand creatures, he is not disquieted, but is the same in all conditions; because his God, his Father, his Portion is always the same. As he in the Ecclesiastical Histiory, when one brought him word, his Father was dead, he said, Desine blasphemias loqui, Pater enim meus immortalis est. So thy Husband, thy Wealth, thy Friend, thy Portion, is the immor • all God, who cannot die: but it's not thus with the ungodly. He is like a tree in the wilderness, and like the dust blown with every wind. So that the troublesome, restless, and discontented thoughts of every natural man, argueth that he doth not, and cannot ascend up to God.

Seventhly, It's demonstrated thus, that if at any time natural men make their applications to God, those very approaches do declare, that they love something more then God. For it might be an Objection, Why cannot a natural man be above the creature? Do they not in distresses, in times of calamity, seek unto God? May they not fast and humble themselves ? It's granted; but even these duties demonstrate, they have only a natural carnal heart, making use of God only to satisfy their earthly desires. Hos. 7.14. God there by the Prophet complaineth, that they did not cry unto him, when they howled on their beds: They assemble themselves for their corn and wine. You see, they were as carnal and as earthly in their Fast-days, and public Humiliations, as in their worldly affairs; and therefore he compareth their cries in Prayer, to the howling of Beasts, that want food, and are ready to famish. Such are like Noah 's Raven, that came to Noah only while she wanted food, but when she had provision, never came to him more. Thus natural men, they approach to God, but it's wholly because their hearts are inordinately set upon the creature; it's not because they delight in him.

Eighthly, This is evident, In that no natural man can truly desire the coming of Christ, and the putting of an end to the fashion of this world : Whereas this is made the Character of the godly, to look for, and to hasten the Kingdom of Christ. The Church crieth, Come Lord Jesus, come quickly. They have enough of the world. It's to their loss to be kept so long from Heaven. As the godly Patriarchs counted themselves Pilgrims, and did look for a better Country. This is, or ought to be the frame of every godly man. But now the natural man can no more reach this heavenly frame, and desire that Kingdom of Glory might come, then he can touch the bodily Heavens with his finger. Hence the going out of this world, that they shall not enjoy the comforts and creatures they have had, is the greatest fear they are daily in bondage unto. It's true, a godly man hath a great part of this unwillingness in him also; but that ariseth, partly from the natural fear of death, or spiritual doubts about his condition; or because earthly things are yet so much in heart: but he desireth to have it otherways.

The Sinfulness and Woeful Aggravation of this Estate, to be in the Number of these Votaries, as it were, in the Text.

And first, This is a very dreadful and dangerous estate, viz. not to be able to lift up ourselves above the creature, because of the insufficiency and utter inability that is in it, to help us in our greatest exigencies. Then when the soul hath most need, then it faileth. As it's with Land-floods in Winter-time, then they come, when there is water enough, and none needeth them; but when in Summer, the greatest drought is, and there is most necessity, then they appear not. Thus every creature seemeth comfortable and helpful, when we are in our glad and merry condition; but in those times, when, if ever, they should be a solace to us, then they utterly forsake us.

Now we may take notice of three choice times wherein (if ever) the soul may be in the greatest necessity. As

First, At such times, when God shall set home the guilt of sin upon our conscience, and make us to find the sting of it at our very hearts. In such agonies, and soul bitterness, bring him all the glory, profit, and pleasure, of the creatures squezed together; bring the quintessence of them, and they will do no good. Oh, now the sense of God's wrath, the scorching guilt within, cannot be allayed by such applications! Whereas one smile of God's favor, would presently command all the waves to be still. Psal. 39.11. When thou with rebukes doth chasten man for sin; thou makest his beauty (or that which is desirable in him) to consume like a moth. Oh what a change is then made! His honors, his friends, his greatness can do him no good at all. And this was experimentally true in Judas, when the guilt of his sin began to smart and torment him, see in what a woeful agony he is; and those thirty Pieces, he so greedily coveted, (alas) now he dareth not keep them, he throweth them away: and his great Confederates, they never pity him, when he cried out, I have sinned in betraying the innocent blood ; for they said, What is that to us, look thou to it? Thus all the creatures will leave thee, when God shall be angry. Oh look thou to it! We cannot help you; You might have been wi • er; We did not force you. Thus thou wilt find every creature to be a lie in the greatest time of thy anguish.

Secondly, Another great straight thou wilt be put upon, is the time and hour of Death. For then (if ever) as we are in the greatest want, so the creature we have loved, should most appear for us; but the Scripture tells us, We came naked into the world, and we shall carry out nothing with us. There is not any creature thou hast inordidately desired, that can accompany thee any longer: All must leave thee. Now what a sad condition is this, to be stripped naked of all? The good things thou hast embraced, cannot be enjoyed any longer. Oh what would the soul now give for the light of God's favor! Now a world for some evidence of his love: Now he crieth out, as that Cardinal once did, If he had pleased God as the King, or if loved God as the creature, he had not been in that desolate estate. So that it's not to be mattered, what content and comfort thou findest in the creature, while thou art in health and mirth, but when thou art breathing the last, when thou shalt see the face of creatures no more: Oh then, think how much better had it been, if I had spent my time and strength for God, which I did for the creature!

Thirdly, Another great time of exigency is, When we shall be arraigned at the Tribunal of God, to be judged by him for every evil and wicked way. This is a time of the greatest terror and horror. Then Christ as a Judge is before thy eye: Then the Devils thy Accusers are all standing by: Then the torments of Hell are before thee, and that burning Lake of Brimestone, in which thou art ready to be cast. Oh, now which of all the creatures thou trustedest in, can give thee any help! Call now to any of those that were thy props, and see wat good they can do to thee. Where is Dives his great wealth, that could not help him to a drop of water? Oh, at such a dreadful time, would not the loving favor of God, be more then all the world to thee! Then if God should say, Come ye blessed, would not this be more comfort then ever thou hadst all thy life? And if on the other side, God shall say, Depart ye cursed, can anything withstand it? Can any creature say, Lord, he shall not go, I will save him; I will deliver him? These things then being thus, that there are such times, when all the creatures of the world are not able to quench the fire that will consume thee; what folly and wickedness is it to mind that which will then deceive thee, and not to regard the savor of God, which will then be most precious and ready to help in this day of adversity, that will most be seen?

Secondly, Take heed of immoderacy to the creature, for the immoderate love of that is not consistent with the love of God. Thou mayest speak much, and profess much to the contrary, but the inordinate love of the creature cannot stand with the love of God; yea, it's enmity to God. Doth not God require, we should love him with all our might, all our strength ? So that he will not allow any love to anything else but him. Indeed, when we desire any creature in subordination to him, as a means of glorifying him, and thereby brought nearer to God ; this is not against God. The Schoolmen say, That it's the same gracious habit of love, that carrieth us out to love God, and our neighbor because of him ; and so it is of every creature else. As we say, such a great House, is such a man's: Now, though he have many servants dwelling there, yet we say, it's his House, not the Servants, because they are for and under him. Thus if God do chiefly dwell in our hearts, then (though we love other things, yet because this is wholly in reference to God) we may truly say, We love none but him. But now, when the love of the creature opposeth God, makes us contrary to him, or makes us love him or holy duties the less, then we are to conclude, That this cannot stand with godliness. So that not only gross sins practiced, but any creature habitually and excessively delighted in above God, is also incompatible with it.

Thirdly, Take heed of this estate, because it's a woeful snare and temptation to thee. He that is inordinately affected with any earthly comfort, this will upon all occasions, bring him into the foulest sins that can be imagined. He will do anything; damn his soul over and over, to obtain it: As Judas, because he was immoderately set upon gain, he betrayeth Christ; though he was admonished of it, though he was told in particular he was the man: Though heard what a fearful condition such a man was in, that should betray Christ, yet nothing can stop him, but he will satisfy that corrupt appetite of his. Oh then, take heed again and again, of such an inordinrate appetite! It will be thy poison and damnation: It will one time or other put thee upon such horrrible actions, as will make the hearts of others to tremble, when they hear it; yea, such as thou wilt abhor, before they are committed. As it was in Hazael, Am I dog (said he) that I should do so ? And truly, it is very sad, when God, by his Providence, shall suffer such advantages for thy lust to fall out; us Judas had a bag, Hazael a Kingdom ; all which were like spa • kes to that tinder. The Devil finds the room then garnished and swept for him, Let a man profess never so much love to God, and be never so forward in Religion, yet if he be not mortified to every creature, there will come a fire from without, and consume this bramble.

Fourthly, This is a fearful estate, because the word of God, though preached never so powerfully, and pressed over and over again, yet it cannot do any good, while such a temper is on thee. This is the Delilah that will always entice thee. Intus existens prohibit alienum. You see, even in our Savious preaching, though none ever taught as he did ; Though this was accompanied with astonishing Miracles, yet the Pharisees, who loved the world, and the glory of men, they der • ded him. Yea, our Savior told the very Disciples themselves, Joh. 5.44. How can ye believe, if ye seek glory of one another ? And therefore, at another time, he took a little child, setting him before them, that if they did not become like such, they could never enter into the Kingdom of Heaven. As long therefore, as anything sits too close to our hearts, we cannot be Christ's Disciples. You see those hearers, that went so far as to receive the Word with joy, and to bring forth some fruit, yet it was the deceivableness of riches, that did choke all. Never then expect, that any Ministry, or any Preaching should ever do good to thee, while this or that creature is so enammouring of thee.

Fifthly, Take heed of this creature-affection, because it's a tormenting sin. It is not only a sin, but a torment, and vexation withal. Some sins bring a sweetness with them, though they leave an Hell hereafter; but this sin, for the most part, brings an Hell with it. What man is there, inordinately afected to anything, that you may not call the Devils Martyr, he endureth and suffereth so much? He is under many vexations, and through many tribulations he goeth to Hell In what a fiery Furnace was Haman, though exalted so high above others? And doth not Solomon, the wise man, pen an whole Book, to inform of this, that all is but vexation of spirit ? And what the Apostle speaks of one particular, is true of all, 1 Tim. 6.9. Those that will be rich, they fall into many temptations, and pierce themselves through with many cares. They are as one Martyr in God's cause, that was by his Scholars stabbed all over, to death, by Penknives. Thus 〈 in non-Latin alphabet 〉 . Insomuch, that if you could see the naked soul of any man, inordinately affected to the creature, you would see it all over wounded and scourged, full of tormenting cares and fears; never in any quiet or safe content at all. Oh then, consider what an enemy thou art to thyself! Godliness would be great gain to thee; It would make thee glad and rejoice in the Lord ; It would teach thee how to have all things, and how to want : but while thy heart is vassalized thus to the creature, no quietness can be in thy bones. And what a folly is this, to be miserable here, and miserable hereafter?

Sixthly, They are miserable, who are thus craving after worldly good things, because the Scripture represents all these things but as vanity ; As that which is a mere lie ; Called therefore often a Shadow, which the foolish child catcheth at, as some real substance, when it is but (as was said) a black nothing. Therefore you see Solomon expostulating after this manner, Why dost thou set thy eyes upon that which is not, Prov. 23.5. That which at another time, the wise man saith, It answereth all things, and calls it a defense ; yet here he saith, It is not : Even as the whole Creation may be said to be non ens, comparatively to God. And therefore God is called Jehovah : He is said to be, I am what I am : All creatures have not a being comparatively to him. If then the best and most useful of creatures, be such a nothing to God, even whole Nations, are but as a drop, or dust ; yea, they are said to be less then nothing ; Isa. 40.17. What folly is it, to leave the Fountain of all happiness, and to catch after the shadow? Oh then, let the godly soul, which enjoyeth God, when tempted by the creature to immoderate love, say, as the Fig-tree and Olive-tree, Shall I leave my sweetness! Shall I part with my happiness and blessedness I have in God, and go and tear myself with briars? For so indeed, when we seek to the creatures for refuge in any distress, we do with the sheep, run into briars, that consume more then shelter. 1 Cor. 7. the Apostle calleth it, The fashion of the world, not the substance ; and he saith, it passeth away : Whereas God is said to be always the same▪ and to abide from everlasting to everlasting. Therefore if thy heart were wise, thou wouldest see the vanity of these things.

Seventhly, This must needs be an heinous sin, because it's a breach of the first Commandment; it's direct Idolatry. Worse then when we worship the true God, after a false and unlawful manner; yet how severely doth God punish this kind of Idolatry? How often do the Prophets threaten, because of this? But now thou, who givest thy heart license to delight in these things below, thou sinnest against the first Commandment: Thou errest in the Object of thy worship, and not in the manner. And is God only zealous of outward worship, not of inward? Is he angry only when men bow the body to wood and stones, and not when the soul is prostituted to the creature? Maiest thou not justly expect, that as God said to those Idolaters, They should call and see if their Idol gods would hear and deliver them? So the Lord may bid thee call to those creatures, to see if they will save thee; if they will deliver thee from Hell. Do not then wonder at the folly of Micah, who cried, They have taken away my gods. If gods, Why did they not save themselves? And thus here it is, death takes away thy gods : The fire may take away thy gods. Oh, that men would at last be awakened out of there blindness and folly herein▪

Eighthly, This creature aff • ction is a woeful condition, because it's a debasing of a man's self, and making of him a slave to that which he should rule over. All the creatures, they are made for his use. God, out of his rich abundance, hath provided the • e things liberally for thee, but they are given thee only to use. As the belly is for meats, and meats for the belly; but God will destroy both the one and the other. So all these creatures that are corruptible, they are for thee who art also corruptible; but God will destroy both the one and the other. Therefore thou sinnest against that noble End why God made thee: It was to enjoy him. He did not give a reasonable immortal soul, and made thee the master piece of his visible creatures, that thou shouldst crawl on the dust. Say rather with Austin, Fe •• sti domine cor nostrum, & irrequietum est, Thou madest our heart, and it is restless till it come to thee again.

Use of Admonition, to every unregenerate man, to inform himself thoroughly of his wretched and undone estate. Thou canst not go beyond a creature, and therefore shalt never partake of that infinite eternal happiness which is in God himself. Dost thou not plainly see, the vanity and uncertainty of all other things? Can any creature say, I will justify thee; I will glorify thee? Consider how greatly it is to thy loss, to leave the Sun, and go to the Stars: To forsake the Ocean, and take up a drop. Oh, will these things be ever as good as a God to thee. And then in the next place, Consider how dearly the enjoying of these things will cost thee. Doth not our Savior say, What will it profit a man to win the whole world, and loose his soul, Mat. 16.26? If now, the whole world thou gainest, would be no advantage; thou wouldest be a wretched looser for all that: Oh think, I get a finite good, and loose an infinite! I loose an eternal good, for a temporary; a particular, for an universal. This will be thy complaint in Hell to all eternity, for thy madness herein.

Antidotes and Means against this Creature-Affection.

I shall now conclude this first Doctrine, with giving several directive Antidotes and means against this creature-affection, that so being loosened from the world, our hearts may be fixed on God. And

First, Let this consideration move you, That you cannot address yourselves unto God in Prayer, while thy heart is not above the world. Doth not our Savior in that direction of his to Prayer, give God that description, of a Father in Heaven? And why so, but that we should lift up our hearts and affections thither? So that as in Antiquity, the Deacon cried, Sursum corda ; that they should not rest upon the element in the Sacrament, but look up to Christ himself. Thus also in every duty and performance, a Sursum corda, a lift up your hearts, is necessary. Therefore upon this ground it it, that we may truly say, No natural man did ever pray in his whole life ; did ever perform any one holy duty since he was born; because he could never truly lift up his heart to God. Prayer is called, Ascensio mentis ad Deum ▪ Now a natual man can no more ascend upwards towards God, then the earth can have an ascending motion. Every creature that did creep upon the earth, it was unclean. And thus all thy duties and religious performances, which creep and crawl upon the ground, which soar not up high, they make thee unclean and abominable before God. Now should not this Argument be like a sword in thy bowels: What? live such a life, wherein thou canst not pray; no Prayer will do any good? Continue in such an estate, wherein thou art not able to draw nigh to God, but art the Bird tied by the snare, that would fain fly up, but is pulled back again? Thus thou hast some sighs, and some desires, but presently thou art pulled down again with those clogs of creatures that are upon thee.

Secondly, Consider, Thy heart • it is the choicest and chiefest Treasure about thee: It is too noble for any creature. Thou doest dishonor thyself, in making it serve the creature. We see God himself, calls for the heart of a man as the best Sacrifice. My son, give me thy heart, Prov 23.26. And Prov. 4.23. Keep thy heart with all diligence. So that as the heart naturally considered, is the principle of all life; and nature hath placed a wonderful defense about it. Thus the heart spiritually also considered, is the chief fountain of all our happiness and misery. Therefore it's sure destruction, to let thy heart run out upon the creature; that is, to make the chiefest of thy soul subordinate to that which is far inferior. It's as if thou shoudest let swine, or such unclean creatures, come into thy choicest Chamber. It was a sad calamity to Pharaoh, when the frogs and lice crept up into his Chamber, and he could not be quiet in his most retired room; no less, yea, far greater an evil it is, when thou sufferest these fading creatures to get into the heart. Keep that for God alone: Nothing is to possess that place, but God himself. He that filleth Heaven and earth, and makes that his dwelling place, doth also require thy heart. Hence it is, that the Apostle James calleth those, who love the world, Adulterers and Adulteresses, Jam. 44. For the heart of a man, should be kept as the chaste Wife to Christ, and love no other but him. Therefore when it lets loose her desires to the creatures, then it becomes guilty of Adultery; then God is jealous. Oh then, make more account where thy heart is placed! Look to that more diligently: for it's not fit any creature should be placed nearer to that, then God himself. Doth not our Savior say, He that loveth Father, or Mother, or life itself, more then me, cannot be my Disciple?

Thirdly, Meditate on this, That all those, whoever loved the creature immoderately, have at last, found the vanity and unprofitableness of it. They have been wearied, and glutted with it. As he said to that Tyrant, Satia te sanguine, quem sitiisti, He gave him blood enough at last. So commonly, God in anger doth give thee abundance of such things as thou desirest, but they are for thy hurt. Thou desirest them as the hydropical man water, or as the feavourish man Wine; which things, if they obtain, their disease is the more increased, and they become the more dangerous. The wise man observeth it of riches, Eccles. Chap. 5.13. he calls it a sore evil; That riches are kept for the owners thereof, to their hurt. Now then, is not this very dangerous to thee, to place thy heart upon that which will be poison and bane to thee? This is true of honors, preferments; any creature, if excessively desired, will do a man hurt: It's like surfeiting upon Honey. And this is the reason why God keepeth his own children in so many straits and difficulties; he doth not give them the things they desire: Yea, commonly God doth cross them in all their earthly affections and undertakings: so that they cannot have those mercies they would have. And the Lord is herein very merciful to them; for that which is inordinately desired, would be also immoderately possessed; and so like too much blood, it would quickly breed mortal diseases in thee. So that that very consideration, which often makes thee grudging and discontented, may justly put thee upon thankfulness: Thou mayest bless God that he doth these things for thee, which are ad Sanitatem, non ad voluptatem : It's God's goodness, that I have not the mercies I would have; for then I should be undone. And that even the godly are apt to seek immoderately after these earthly comforts, appeareth in that reproof to Baruch, Jer. 45.5. Seekest thou great things for thyself? Seek them not. Baruch an eminent man in godliness▪ even in those days, when there was nothing but destruction universal threatened; even then he was apt to seek great things for himself. Yea, the Apostle complaineth of the whole Church of God almost at Philippi, Phil. 2.22. For all seek their own, and not the things of Jesus Christ. This disposition being thus in the godly, did not the Lord both quench the fire within, by sanctifying grace, and remove the fuel from without, he would quickly be all in a flame.

Fourthly, Consider that therefore it is, God hath mingled gall with the honey of every creature; That therefore it is, everything is obtained with difficulty, and possessed with cares, that so we might not rest upon the creature. As God made Egypt a place of oppressiion and misery to the Israelites, that so they might willingly go out, and seek for Canaan. Thus the Lord hath made the world a valley of tears: He hath caused every relation, every conditon, to have its great exercise, that so God might be all in all. That as you see, out of the same root groweth both the Rose and the Prickels about it; so likewise out of same creature, out of the same condition, cometh both Honey and a sting: both that which is comfortable, and that which is molesting. Now God's end in this, is to make thee not with Peter, to say, It's good to be here ; but to seek out for a better good. Thou must therefore be very foolish, and brutish, if this experience doth not teach thee. Hath not Solomon made this Motto upon all the creatures, That they are vanity and vexation of spirit? Not only vanity, but vexation. Wilt thou therefore lay thyself down to sleep, when there are so many briars and thorns under thee. Oh say, This is not my rest! Here is not all good: There is a better place then this world; and a greater happiness, then the enjoying of the creature. Even the wisest, the richest, and most potent in the world, have not had their content, but thorns have been in their sides, and their hath been two drops of gall to one of Honey. That Star called wormwood, hath fallen into our waters, and made them bitter. What then should we learn from this, but that it's our best wisdom, and our safest undertaking to look up unto God as the fountain of all happiness? As of him, in whom we shall not have any occasion of weariness. There will never because to complain, that I find not God so full of comfort and blessedness to me, as I expected. Yea, God will be unto us above all that we can expect: For, it cannot enter into the heart of a natural man, to conceive the fullness and excellency of God, And therefore the natural men of the world, are commanded to taste, and see how good God is. It's for want of this spiritual and heavenly experience, that we are so apt to be affected too much with the creature, and nothing at all with God.

Fifthly, Remember, That these creatures, whatsoever they are for comfort, they are not originally and of themselves so, but are only Instruments and Conduit-Pipes. And therefore they are defective in these Particulars.

1. They cannot give them any comfort or content of themselves : They are not able to satisfy and quiet the heart. For how many have been under the greatest mercies in the world, and have enjoyed all the outward abundance that their hearts could desire, and yet for all that, have an unquiet discontented spirit? And the reason is, because it's God only that fashioneth the heart; It's he, that formeth the spirit. And therefore under the saddest afflictions that can possibly befall: we see God made David of a quiet and satisfied • pirit; he could lie down, and take • his rest, when his own Son was up in arms against him, and ready to deprive him both of life and Kingdom at once. So it's said, David encouraged himself in his God, when he was in that sad distress at Zicklag. So that it's not the conditions without, but the framing of the heart within, that makes miserable or happy. Is it not then folly as well as sin, to look after this or that creature inordinately, which of itself cannot add one Cubit to thy contentation? Thou mayest be in a Prison, yea in Hell, while thou livest in a vast and large Palace ; and all this is, because it's not the creature, not the Condition, but God himself that formeth and frameth the soul in a right manner.

2. As the co • dition cannot effectively work upon th • e, so neither can they fill themselves with any comfort objectively, any further then God puts into them. These are streams that have water no longer then the Spring filleth them. That as it is with all creatures, even man himself, that he hath no longer a being, or existence then God giveth it to him; if he withdraweth his arm, the strongest man falls immediately to dust. Thus it is with all creatures; they do not comfort or originally help of themselves, but as enabled by God. The bread doth not nourish, but as blesit by God: The fire could not burn, when God restrained it; and even the garments and shoes of the Israelites, did not wax old or consume, while God's blessing was upon them. Thus then it is, no creature hath anything of itself to refresh us with, but as God puts into it; even as the Conduit-Pipe, runs water or Wine, as it is poured into it. And thus do all creatures communicate mercies and comforts, as they are quickened thereunto by God.

Lastly, The creature in being but an instrument, and having all from God, doth thereby demonstrate how much blessedness is in enjoying God himself. If a drop be so sweet, how much more is an Ocean? If a Star be so welcome, how much more is the Sun? Therefore thou shouldst say thus to thyself, If such a relation; such a creature be so comfortable and good to me, what may God himself be, who is so full of all good? Si tanta pulchritudo in creaturâ, quanta in creatore, as the Antient said? If thy heart were spiritual, it would ascend thus by the creature to God.

Sixthly, Lay this above all things to heart, that Heaven and glory cannot be obtained, without a preeminent and transcendent affection to all others things. You cannot intend the heart and affection to other things, and to salvation likewise. Mat. 11.12. The Kingdom of Heaven suffers violence, and the violent take it by force. Hence it is also, that God requireth we should love him with all our soul and might. These things then being attained only with the highest and chiefest affections and desires of the soul, how can thy heart be for Heaven and the world also? Hence also are those Commands, that we must seek the Kingdom of Heaven in the first place ; that we must not labor for the meat that perisheth. And hence those, who endeavor after Heaven, are compared to a traveler ; to one that runneth in a race ; to one that combats with an enemy : Now, none can effectually mind these things, and other things also. Can a man that runs in the race look to the Apples or fruit that groweth upon the tree, and seek to gather them? Is not this the way to make him certainly lose the Crown? No less ought our intention, industry and labor to be after Heaven, lest we loose the Crown of Glory. Certainly this false persuasion of obtaining the Crown of Glory so easily, and that Heaven may be had upon so easy terms, is that which damneth thousands. For how can it be, that thou shouldst so eagerly attend to these thing • ? Didst thou think, there is a greater and more necessary good, which will require greater affections? Shall the food of my body be got with the sweat of my brows, and not much rather eternal Glory hereafter?

Seventhly, Neglect not this Meditation, What Heathens and superstitious persons ha • e done in a misguided way for some notable end. How have they trampled all earthly things under their feet? Who hath not heard of Crates the Thebane, that parted with all his wealth to give himself to Philosophy? And how greatly will the willful poverty of some misguided Zealots in Antiquity condemn us herein? I speak not of that willful renouncing of earthly wealth in Popery that now is; for they do thereby provide a better temporal provision for themselves: but I speak of the old Hermits, and Anchorets, who mistaking many places of Scripture, as not only in preparation of spirit, when God should require, they did command a leaving of these things, but also actually to throw away all things, did thereby denude themselves of all that wealth, and of all those earthly enjoyments that otherwise they had; thinking that they could never be saved, if they did enjoy these things. Now this actual abdication of all things, is not a duty; therein they were misguided with a prep •••• rous zeal; but yet in preparation of spirit, we ought to part with all the earthly comforts of this world: and when there may be special Commands, or particular occasions, then we are actually to leave all; as you see the Disciples and Martyrs did. Oh then, do thou blame thyself for all immoderate affections to these things! Think how will Heathens and superstitious Persons rise up to thy condemnation.

Eighthly, If Christ hath reproved those who were godly, for their external cares, when yet notwithstanding it hath been in the root of it, from all good affection to himself; how much rather will he condemn those who are immoderately addicted to these things, and that from a principle of averseness to him, and wearisomenesse in his service? Now for this reproof, you have a notable Instance, Luk. 10 40, 41. where Martha, out of her abundant affection to entertain Christ, did not as her sister, sit at Jesus his feet, and hear his Word, but was careful about the entertaining him; but Christ saith, Thou art troubled about many things, one thing is needful, and Mary hath chosen the better part. You see Christ preferring a diligent attending to the means of grace, b • fore all kind entertainment of himself. Hence also it is, that the Disciples were not allowed to have an inordinate affection even to his humanity and bodily presence. They are reproved for their grief and sorrow, when he was bodily to leave them, because this hindered his spiritual presence. If then, we may not in these cases be excessive in our affections, how much less in mere earthly things?

The Qualifications or Characters of those who do value and desire God's favor above all things else.

Having discussed what is comprehended in that expression of God's lifting up his countenance upon a man, I shall now proceed to give such Qualifications or Characters, that are necesseary to such who do earnestly desire God's favor. And

First, They are such who have a deep and true sense of the guilt of their sin ; who are wounded in heart, and lie under their iniquities, as their greatest burden. Such as have this foundation laid, they cannot have any rest or quietness; nothing can satisfy their souls, till God look graciously upon them. We see this in David, Psal. 32. & 51. there, when he lay groaning under the weight of his sins, and was ready to roar out because of God anger; What is it that he so earnestly begs for, but that sin may be covered, that joy might be restored to him? That God would take away those sins, which make such a sad distance between him and his soul. Now David had many earthly and worldly refuges to fly unto; he might have solaced himself with all kind of comforts; but nothing could quiet his heart, if he hath not God's favor. As all the Stars, though they shine together, are not able to dispel the darkness of the night, it must be the light of the Sun that can do that: Thus, it is not any creature, any comfort, any content from them, that can quiet and compose the troubled soul; it must be the light of God's favor shining into their dark hearts. If therefore you a • k, What is the reason why so many crave earthly things, but as for this favor of God, they prize it not; they pray not, or wrestle for it? The answer is, Most men are secure in their sins; they have hardness of heart, and a spiritual stupidity upon them. Hence it is, that they know not what stings are in sin; they know not what a wounded spir • t means: They have never been in the Whales belly, (as it were) nor in the deep waters of the soul, feeling themselves ready to fall into Hell and damnation; therefore it is that they judge all is well enough. This full stomach needeth not the Honey-comb. On then, till sin be more bitter in thy conscience, the favor of God cannot be esteemed by thee!

Secondly, Such as esteem the light of God's countenance, are many times those that are afflicted, persecuted, and of great exercises in this world. For this is the wretched corruption of our natures, that while we can take any delight in the creature, we run not out to God▪ While we can have but the light of a candle, we care not for the Sun. Therefore it is, that God takes from us all our comforts. He removeth this mercy, and that mercy, that so we may seek after God. Thus God saith, Hos 5 15. he would go fr • m them, they should not have the mercies they used to have : But to what end doth God this? That they may seek to him early in their affliction. As Children, while there is any day, they love to be playing and sporting, and will not come home till the dark night drive them. Those then that are often • ffl • cted and chas • ened, commonly such do highly regard the face of God. Thus the Church of God ( Psal. 80.3.) being in great extremities, God feeding them with the bread of tears, and giving them tears to drink in great measure; yea, angry with their very Prayers: What doth it beseech for in this great straight? Verse 3. Turn us again, and cause thy face to shine upon us, and we shall be saved. A • the Sun is most esteemed after sad, black, and gloomy weather: Thus is the favor of God most regarded, when we find troubles to compass us about on every side. Hence it is, that those whom God loveth, he often chastens. And nothing is more unhappy, then constant happiness; because abundance and fullness of outward mercies, doth take us from seeking the face of God. Let not then the godly mourn away under any chastisements they lie under; for if these are so sanctified, that thereby the favor of God is more endeared to thee, thereby thou canst rejoice in his presence more, these are the greatest mercies that can befall thee. And indeed, at such times the light of God's countenance is more necessary then ever. The less of the creature, the more need to be filled with God.

Thirdly, Those can only desire the light of God's countenance, that do renounce their own righteousness : That do not justify themselves, or put confidence in their own righteousness. Commonly there are none more ignor • nt and stupid about this glorious privilege, then the civil, pharisaical and formal men, who placeth all their trust, in the good works they do. Those affections, and that hope, which should be placed on God, they are apt to put upon their own seeming righteousness. Hence ( Mat. 5.3.) our Savior pronounceth those blessed, that are poor in spirit, for theirs is the Kingdom of Heaven And the Virgin Mary magnifieth God in her Song, Luk. 1.53. He hath filled the hungry with good things, and the rich he hath sent empty away. Not only the profane man, who trampleth this Pearl under his feet, but even the formal civil man is a great stranger to this petition. This favor is wholly a strange thing to him, and all because he is full of himself: He makes his good heart, his good works, a god, a savior to him; and so no wonder if he seek not up to Heaven, and desire light from thence. Yea, in godly men it is thus, that the more debased and self emptied they are, the more is their fellowship with God: The more do they place their happiness in beholding of him. As you see it was with Paul, Who labored more then he? yet, Who undervaluing all his graces more then • e? And all this was, that Christ might be wholly exalted. Oh then know, that there is nothing doth so much bolt out this glorious light from shining into thee, as self-confidence, as self-righteousness. And this is the reason why God doth so many times withdraw his gracious presence from his own Children, that they are in the dark, and cannot see any grace, and the least spark of heavenly fire within themselves; and all because they are apt to be lifted up. They must have these thorns in the flesh, else they would depend too much upon their own strength, and their own graces. And when they have been thus humbled, then at last they come to esteem God's favor more then ever; as Paul 's passengers, after a stormy black time, rejoiced to see the Sun, more then ever.

Fourthly, Such only can esteem the light of God's countenance, who are a spiritual and an heavenly people, who have the holy Image of God repaired in them. He that is of the earth, is earthly, and speaks earthly things, (Joh. 3.) but he that is of Heaven, is heavenly. Such as we are in respect of our spiritual constitution, such are our operations, and our inclinations. No wonder then, the natural man desireth not the favor of God; for he is in a corrupt and sinful estate, and so can desire nothing but what is suitable thereunto. Whereas on the other side, he that is made heavenly, he that hath an holy frame of heart, the motions of his soul ascend upwards still. As you see by David, How often doth he profess the breathings, the longings and thirstings of his soul after God? He crieth aloud, that he hath nothing in Heaven and Earth, but God : He makes God his Portion, his Shepherd, his Refuge, his Hope, his all things unto him. Whence is David thus carried out to the favor of God, but because of an heavenly heart within? There could not come such sweet fragrant smells, but because his heart was like a spiritual Garden. You see all like, desireth and delights in that which is like: And if a godly man love to see the face, and have the company of another godly man, how much more must he desire God himself? Oh then, complain of that heavy, lumpish, earthly heart of thine! that doth not often say, My heart breaketh for the longing after God at all times. As the Hart desireth the waters, so pants my soul after thee, O God. If thou complainest that thou hast affections for everything but God, thy heart is taken with every comfort but him: Oh, bewail this dull and sinful frame! Thou wantest heavenlynesse; Thy heart and conversation is not in Heaven.

Fifthly, Such only pray for the light of God's countenance, as live by Faith, and are affected with things, as revealed by the Scripture. It's as impossible for a man▪ living wholly by sense, and upon worldly Principles, to rejoice in the favor of God, as a worm that crawleth on the ground, to delight in the Sun. Faith is that noble grace, which is like Wings to the soul, to make it fly up to Heaven. We see it in Paul : What was that which so raised up his heart to Christ? What is that which made him to sit with Christ in heavenly places? What is that which is the substance of things hoped for, to every Believer, but Faith ? We are all lame cripples, till Faith heal us. And this is the reason why all worldly men have no more sense of this divine Benefit, then the very brute beasts, because they are wholly strangers to the life of Faith. For it's not the bodily eye, that can see the face of God; neither hath God any bodily face or eyes, but these things are wholly spiritual. And therefore, as the deaf ear cannot be affected with melodious music; so neither can a natural heart discern of this light of God's favor. Oh then, acquaint thyself with Faith! This is a Prospective-Glass, that will discover such Objects to thee, that of thyself thou couldst not apprehend. Faith makes us to behold the glory of God's favor: We are stark blind, till Faith open our eyes.

Sixthly, Such onl • can esteem the favor of God, who have had the experience of the sweetness and excellency of it. A man that hath not tasted Honey, knoweth not how sweet it is. Therefore David calls upon the men of the world, to taste and see how good God is. If the natural man ever had any experimental feeling of God's favor, and his love, then he would quickly have another heart, be of another mind: Then he would sell all to get this Pearl. But all the while men are unregenerate, they know no other good then that of the creature: It hath never entered into their hearts, to conceive what it is to have the face of God shine upon his people. Insomuch, that all the invitations and allurements are in vain, until God be pleased to come into the soul, and discover his sweetness, and consolations to him. The experienced Christian, that hath often drank of this Wine, still remains thirsty, and desirous after more. For whereas the having of earthly things doth satiate, and at last nauseate a man's heart, so that he hath enough; in this heavenly enjoyment of God, he never hath enough, but the more he hath tasted of it, the more hungery he is still: Always praying with David, Oh, when will he come to me! When those in the Canticles asked the Church, which was so ravished with Christ, preferring him above ten thousand, What is thy beloved more then others ? it was an Argument they had never seen him; they had never known him: If they had, they would have been enammoured with him, as well as the Church. And thus, when natural men wonder; saying, Why do these men thus pray, thus mourn, thus long after God? Why is it that they are never satisfied, but in him? It's a demonstration, that this experimental work hath never been upon thy heart: If it had, the spirit of Prophesy (as I may so say) would fall on thee also: Thou wouldst admire the favor of God, as well as they.

Seventhly, Such only can desire the light of God's countenance, who have the Spirit of God working in them : It's that which maketh the soul go upwards. We being like that man, bowed down, that Christ healed, till the Spirit of God thus raise us up. The holy Ghost came down in fire, which denoteh the activty of it. When fire assimilateth anything into itself, it makes it ascend upwards: And thus, when the Spirit of God converts and sanctifieth a man's soul, it giveth it a contrary motion to what it had before. Then it made provision for the flesh, then it minded earthly things; but now the Spirit of God hath raised it from the death of sin. That as you see it's the mighty power of God, which will make these bodies, that are now corruptible, heavy, and pressing downwards, to be immortal, spiritual, and so agile, that they shall meet the Lord in the air : Even these bodies will be so transformed, that they shall move in the air like Birds. No wonder then, if God's Spirit is able so to work upon our hearts, that they shall be constantly inclining to God. And indeed, none are to rest, till they find God thus mightily prevailing upon them. This excellent frame, may be given by the Spirit, and the Spirit is promised to such as ask for it, Mat 6. Especially, the Spirit of God, as adopting, enab • ling us to call God Father, rebuking legal slavish fears, and filling us with a filial and evangelical frame of heart.

Eighthly, Therefore another Property of such, who do thus highly esteem God's favor, is, That they are diligent in Prayer, and fervent in approaches to God. Prayer is the ascending of the heart to God, who is in Heaven. The eyes lifted up, argue what the heart should be. Now Prayer is of this excellent advantage, if spiritually and fervently performed, that it carrieth up the soul to God, and thereby God also manifests his loving kindness to his people. Even as Moses, upon his Communion with God, had his face shine so gloriously, that the people could not behold it ; and Christ himself, upon Prayer, had his countenance changed, that his face did shine like the Sun, and his garments were white as snow. So that such who esteem of God's favor, they are instant in Prayer. They perform that duty with watching and attending thereunto; which if so discharged, then many consolations, many irradiations of his favor, are communicated to them. So that a man diligent in Prayer, is like the tree by the water side, whose leaf will never fade. Hence we have that encouragement, No man seeketh God's face in vain : And no sooner did God command this, but immediately David 's heart yielded to it, Psal. 7.8. Thy face Lord will I seek. We cannot have it, without seeking for it; as that which is most precious, and a very infinite Treasure. And withal, you see the encouragement, God bespeaks it; he saith, Seek ye my face.

Lastly, Such as prize the light of God's countenance, they walk closely with God, and keep up strict Communion with him. Slothful and careless walking, will never be blessed, with this glorious advantage. You read, the Church was but once careless and negligent, when Christ proffered himself, and immediately Christ withdraweth: so that though she run up and down much perplexed, to see the face of her Beloved again, yet it cost her dear, ere she could obtain it. David began to have but some proud and presumptuous thoughts, Psal. 301.7. And God bid his face, and then he was troubled. You see, a little thing, a word, a thought may do it. Therefore those, who desire to enjoy it, they walk circumspectly, lest they should do anything, that may make him angry with them.

Use 1. Of Exhortation to God's Children, To keep up a tender mollified heart; to take no rest till the light of God's countenance shine upon thee. Let not lusts, passions, or anything be an eclipse between this glorious Sun and you. How can you live without this? May not the Devil come with seven more tormenting Devils then ever, if thou provoke God to withdraw his gracious presence? To whom are woes? To whom are sad terrors and perplexities of spirit? but to such who cry out, God frowneth on them. Oh, they feel his anger consuming of them!

Use 2. Of Admonition, to natural and unregenerate men, To know there is a better good then ever yet they tasted. Oh that thou couldst desire God, as thou doest wealth and pleasures! Is not the pleasant smiling face of some great Potentate, a reviving to thee? What endeavors for the favor of a great man, who yet is mortal? Will not this condemn thee at the Day of Judgment? Oh, how will the face of God be then esteemed of!

A Consideration of some false Grounds, of a Perswasion of God's Love.

We have declared already the Characters of such who can truly esteem the light of God's favor; let us now consider the condition of such who are mistaken herein, and take that for God's favor which is not. And

First, There is the rich, earthly, or great man of the world. He who aboundeth in all Prosperity, and needeth nothing, this man thinketh that God's face is towards him in mercy. They gather from all the mercies they enjoy, that therefore God loveth them, but this is a very dangerous mistake. For

1. In the Scripture, we read, That chastisements and afflictions, are sometimes an argument of God's love, and that God is never more angry, then when he lets a man's ways be smooth, and prosperous : As it was with Moab, because he was not moved often, therefore he was settled upon the Lees. And thus in Hosea, when God is angry in the highest manner, then he threatens, He will not punish their sons or daughters anymore, Hos. 4.14. They therefore have little cause to boast in this, That they are not afflicted as other men; they are not in such bonds as others are: For David ( Psal. 73.6.) did of old observe this, That whereas the wicked of the world, had all encouragements, they had all temporal increase, yet the godly were bowed down all the day long ; and that in those times when Promises of temporal abundance were in a larger way proposed to them. If then the godly man had this measure in the Old Testamant, no wonder if he meet with it much more in the New Testament; where tribulations are made the Red Sea to go through, into the Land of Canaan. Hence the Apostle doth directly argue from God's love, to chastisements, Heb. 12.6. which is again mentioned, Rom. 3.19. Insomuch, that thou who art never afflicted, hast greater cause to fear lest God's wrath be upon thee. The Physician administers no Physic to such who are incurable. Oh the wonderful and blessed effects which the godly find by afflictions, when sanctified! Doth not David say, Before he was afflicted, he went astray, Psal. 119.67.?

2. If it should be granted, that these temporal mercies thou aboundest with, come from the light of his countenance, yet it is only in temporal things. If we do suppose that they from God's love to thee, yet this is but a common and general love: It doth not at all make to thy peculiar happiness, neither doth it tend to the special favor of God. It may not be denied, but God from a common love to men, who have been just and diligent in their ways, may bestow some outward mercies, as a temporal reward. Thus Austin thought the Romans had that great Dominion given them, because of their justice. And so the Scripture saith, A diligent hand maketh rich, Prov. 10.4. But what is this common love without a special? What is it for God so to love thee, as to make thee strong, healthy, wealthy, and not to give Christ and Heaven to thee? Oh, therefore rest not in the enjoying of these outward mercies, but look to that which is the chiefest of all! If thou hast grace, pardon of sin, and Christ, thou canst not be damned; but if thou have the great things of this world, thou mayest have also the great torments of Hell hereafter. As Ishmael had of Abraham, some rich gifts, but not the Inheritance: As Luther said, of the great Turkish Empire, which God hath given to wicked and ungodly men, it's but mica canis, a crumb that the dog may have, but not the Children's Bread.

[unspec 3] 3. Let it be given to wicked men thus, from a common love, yet it is withal from God's anger and hatred, if you do regard them in a spiritual consideration. For, they are not sanctified to them; they are not thereby made more holy, or drawn nearer to God. They do become snares and occasions of sins to them: so that they will at the Day of Judgment, even curse the day that ever they had such abundance. They will cry out, Oh that they had been poor, miserable, deformed! That they had been under any calamity, then that they had such abundance; for that hath made Hell seven times hotter: That hath been like oil poured into the flame, which hath made the fire burn more terribly. That which Solomon observed of wealth, ( Eccl. 5.13.) is true of all other outward mercies, Beauty, Strength, Honors; How often are they given to the hurt of them that have them? Thus David 's imprecation is fulfilled in them, Let their Table become a snare unto them. As too much blood endangers the body: especially these outward mercies, are sure to be a snare to them; because they hinder and oppose all those Christian Qualifications which are absolutely necessary to every Disciple of Christ. Thus it's required, that a man must love Christ more then Father or Mother, or life itself ; that he must deny himself, and take up his Cross. All which cannot be, because of immoderate love to these outward mercies. This is the Camels bunch ; This is that which chokes the Word. The Pharisees, because they were covetous, derided Christ. If then, you comfort yourselves, because God hath given you all outward fullness; examine how these are sanctified to you. What spiritual effects do these mercies bring upon you? Do you not pray the worse, hear the worse? Are not your hearts the more distracted and divided? Doth not the earth make you forget Heaven? Oh then, be afraid and tremble at these things, rather then confidently rejoice in them! Did not Abraham tell Dives, He had received good things in this life? but for eternity, he was not to receive so much, as a drop of water. Pray unto God, that all thy good things be not given thee here, and thou have nothing hereafter.

A second sort of persons, who mistake about the light of God's countenance, is, Such who have a quiet, untroubled, and eased Conscience. They commonly argue thus; God loveth them, for they have no trouble in their hearts; they have no fear or disquietness in their souls, but they put their whole trust in Christ. Such as these, that die as a Lamb, (so people express it) they make no doubt but this is the favor of God. They thank God, God loveth them, and they love God: They never doubted of God's love to them: They are fully assured of it. Thus they take a secure, and sometimes a scared conscience, for that which is quieted, and made peaceable through the blood of Christ. And this is the condition of very many; they do even rejoice in this, That they never doubted. They think, the godly, who have often fears and doubts, who are in sad temptations, to be the worst of men; and that it is for their wickedness they are so. Even as the wicked thought Christ to be smitten for his own sins; and that God did in such a peculiar manner, bring him to that accursed death, for his high impiety. Thus do the profane men of the world, censure the generation of the godly, who have many times sad dejections of spirit, and walk without any sense of God's favor at all: yea, ready to cry out, They are damned, and that God hath forsaken them.

But to search into the bottom of this Disease, which is Epidemical:

First, Consider, There is a great difference between a stupid senseless conscience, and a serene conscience made so by the light of God's countenance shining upon it. This is not a quieted conscience by the Promise, and through Christ, but a stupefied one; which the Apostle calls a seared one, that cannot feel ; that cannot apprehend. It is with thee as mad men, that conceit such and such great things to themselves, when (alas) it's for want of their wits and sobriety, that they have such foolish imaginations. Thus when thou presumest of Heaven, and salvation: Oh thou art sure thou shalt go thither! Whence is all this, but because thou hast no spiritual life or feeling within thee? Oh, if thou wert in thy spiritual senses; if thou didst understand aright, thou wouldst quickly cry out, and tremble at that cursed condition thou art in! Who were more abominable to God then the Pharisees, yet who justified themselves more? Who put more trust and confidence in the works they did? Therefore do thou search into thy heart more. Whence comest thou to be thus secure and confident? Is it not because thou art delivered up to a reprobate sense? Is it not because thou art dead in sin ? And as dead men cannot feel any pain or torment, so neither canst thou. Therefore if you see men that lived wickedly, yet die peaceably and confidently, this is not the light of God's favor upon them; it is their senselessness; It's their stupidity. You cannot see a more miserable object then such are.

Secondly, This quiet and comfortable conscience they boast of, is not from the light of God's countenance, because it's for the most part accompanied with many gross and wicked sins. As it was with the Jews, though they committed such abominable practices, that even the light of nature did condemn, yet they will come and cry, The Temple of the Lord, The Temple of the Lord. For this the Prophets of old had such great Controversies with the people, that though they gave themselves up to all kind of wickedness, yet they would stay themselves upon God; and like the whorish woman, would wipe the lip, and be as confident as if they had done no evil thing. Oh then, let such be awakened out of their spiritual madness! What? Thou an enemy to God, by all the profaneness thou art in all the day long? Doest thou come boldly to God? Doest thou say thou puttest thy trust in him? Remember, that God is a consuming fire to such as thou art. It's not for thee to cast thy eye upon the Promise as yet, but upon the terrors and threatenings of the Law: It's for thee to hearken and hear how the Law curseth thee: That abroad and at home, thou art under the condemnation of it. Conclude therefore this to thyself, that all the confidence thou hast in God's mercy, if accompanied with a profane and impenitent life, is but a rotten post; which though it shine in a dark night, yet when the Sun ariseth, it is discovered what it is. The Apostle John speaks terribly to this, 1 Joh. 3.20. If our hearts condemn us, God is greater then our heart, and he knoweth all things. If then, thy own natural conscience accuse thee for such and such miscarriages, know that God who is omniscient, he knoweth more evil by thee, and will much more condemn thee.

Thirdly, This quieted heart is thus lulled asleep, because it hath not taken God's way, either to obtain or preserve quietness. For the light of God's countenance is not like the light of the Sun, which shineth upon the just and unjust, and cometh upon all men; even the Thief and the Adulterer, he, hath this light of the Sun to accomplish all his wickedness: but the light of God's favor is with much difficulty obtained, and with as much difficulty preserved. For in the obtaining of the light of God's favor, there must be a necessary Humiliation for sin, and sense of our utter perishing in ourselves. Come unto me, ye that are heavy laden, (saith Christ) and you shall find rest for your souls. And thus the poor in spirit, (Mat. 5.) they are called blessed. How did Paul come to triumph so confidently in the love of God through Christ? Was not this foundation first laid, that ( Rom. 7.) he perceived the Law to be a killing Messenger to him? He saw; that made sin out of measure sinful. And thus being undone in himself, he is directed to esteem highly of the grace of Christ. So that there is a vast difference between Paul 's confidence and good persuasion, while a Pharisee, and when converted: For while a Pharisee, he was very zealous, and saith, He had a good conscience ; he did not walk against the checks of that ; he had much comfort and consolation, in pursuing these dictates: But when converted, he crieth out of all these; he was a Blasphemer, a Persecuter the greatest of all sinners. And thus it will be with thee; Thou goest on in thy way with all presumption; thou pursuest thy superstitions, thy will-worship, and hast unspeakable content in thy conscience for doing thus. But oh, when God shall shake the foundations of thy soul! when he shall discover thy very originals, then thy soul will be in woeful agonies; then the very rottenness of all will begin to appear within thee. The light of God's countenance: comes after trouble for sin. God is known by this property, (2 Cor. 1.) That he bringeth light out of darkness, even as at first, out of a Chaos he made light. Thus it is here; From the confusions and disorders of the soul, because of sin, there ariseth afterwards the greatest tranquility of spirit. It's true, this trouble about sin, is in some more, in some less; but yet there is an absolute necessity of feeling sin so far a burden, that it findeth itself eternally perishing without this. Again, for the Introduction of this light into the soul, there must not only be a deep sense of sin as a burden, but earnest hungerings and longings after the righteousness revealed by the Gospel. Judas and Cain felt the burden of their sins upon them; they had weight more then they could bear, but they despair under this; they have no breathings and desires after the grace of God. Now Christ will not vouchsafe this precious Pearl to swine that trample it under their feet; That they shall have it, who care not for it. But the soul is prepared by many enlargements and strong desires; Oh, that I might have but a glimpse of this light! Oh, that I had but a drop to cool, not the tongue, but the whole soul, that is scorched with the guilt of sin! Go then, and consider thyself; Thou speakest much of God's favor, but hath thy soul been in agonies; in breaking of heart for it? Never did a man, weary of the night, more desire to see the day, then thou doest the gracious light of his countenance to thee? If upon these terms salvation hath come to thy House, then there is some hope. As the light of God is thus obtained at first, so it's with no less difficulty preserved. For

1. Formal and negligent profession of our love to God, will cause a dark night to arise. Though thou doest not prove a direct Apostate; though thou doest not give over all praying, and all duties, but keepest up the form of them in thy Family, and in the Public; yet this dullness will Eclip • e the favor of God. The Church in the Canticles, she did not forsake Christ her Beloved; she did not become an Adulteress, and seek out another Husband, only she was lazy and negligent, when Christ knocked at the door: And this only was the cause of so much sadness to her afterwards.

2. Even the distempers of the heart within, though not breaking forth into gross evil, may make God withdraw his face. Those glorious Angels, were they not cast out from God's face, and chained up in darkness, for nothing but proud and lofty thoughts? Yea, David a good man, he began to have some secret secure thoughts within him, to think his mountain was well settled, but God immediately hid his face, and he was troubled. This mountain begins to skip like a Lamb for fear. Take heed then of secret, close, and insinuating thoughts of pride and self-fullness; for this makes God, as the Father to the Child, that is presuming of itself, to withdraw from thee.

3. Too much inordinate affections and desires, even to lawful things ; this makes God jealous: And for this thou shalt not have the comfortable light of his countenance. The Church appeared with the Moon under her feet. All sublunary things, ought to be under the heart of a godly man: But as the Sun is sometimes eclipsed, by the interposition of the Moon; so is the favor of God too often obscured by minding these earthly things. You see then, how difficult a thing it is, to keep this fire always upon the Altar: To keep this Lamp from going out. Therefore the profane man, who never watcheth to these things, who doth not seek the Kingdom of Heaven in the first place, cannot have this light of God's favor.

Lastly, Thy quiet and peaceable conscience is not from God's favor, but because never assulted by the Devil; never checked by doubts and oppositions from within. David had the comfortable beams of God's favor shining upon him, but he had also sad wrestling within. How often did he chide and rebuke his soul, for being so inordinately cast down within him? It's a saying acknowledged by all Divines, He that never doubted, never believed. O Lord, I believe, help my unbelief. Though doubts are not a duty, yet they will be necessary companions; as corruptions to our graces.

Of the Joy of Saints, in God and heavenly things, as one Effect of the Light of God's Countenance: The Nature of it, and the Preeminences of it comparatively to all other Pleasures whatsoever.

THis text declareth a Reason, why David desires the light of God's countenance above any earthly things; why his wish is contrary to those of the world. And the Reason is deduced from that blessed and admirable effect of it upon David 's heart, God being reconciled, put more gladness into his heart, then all the pleasures of the world could amount unto.

So that in the words, we are to consider the Benefit or Privilege itself, Gladness. It's a rule, That (Omnis vita est propter delectationem) all life, yea all operations, are for delight. So that Gladness and Joy, is the soul in its highest felicity: It's the action of the soul in flourishing Characters: It's the soul in its glory: It's Arras unfolded and spread open.

2. There is the Original and Efficient Cause of it, God: Thou hast put. God's comforts and joy, they are like himself, infinite, pure, unmixed; there is no fear or sorrow accompanying such.

3. There is the manner of participation, Thou hast put it into my heart. This showeth the efficacy and irresistibleness of God's comfort, He puts it into the heart, men cannot: They can only suggest, they cannot put into the heart. If God puts comfort in, all the troubles and sad temptations which arise in the soul, cannot be able to withstand it, no more then the night can hinder the day from dispelling of it.

4. There is the Subject or Vessel receiving it, My heart. The worlds joy is but in the mouth, or in the fancy ; this is in the heart.

Lastly, There is the aggravation of it, by a comparison with all earthly joy; and that the greatest which can be: More then when their Corn and Wine increaseth. Judea was a Land that abounded with Corn and Vineyards: And the Scripture, when it would express a great joy, calls it the joy of Harvest : Yet David 's joy is greater then this.

Now though the text instanceth in these two, yet we are to understand all kind of joy. The joy of the rich man, of the great man, of the voluptuous: Let the joy be what it can be in any earthly thing, an heavenly heart hath from God a better joy. It's true, some Interpreters make this the sense; as if David did here profess his joy, because his enemies whom he reproved in the beginning of his Psalm did thus increase. As if he would say, Though they hate and oppose me, yet I am so far from bearing ill will to them, that I rejoice in their abundance. Yea, some Popish Interpreters, make a mystical meaning, as if here were a Prophesy of the delight of God's people; because of the Sacrament consisting of Bread and Wine: Yea, Oil is added in some Copies of their Translations, as if their extreme Unction were also intended. But this is indeed, to make the Scripture a Nose of Wax, as they call it sometimes. Therefore the Hebrew Preposition Min, though it sometimes signify Of, yet in many places, it's to be interpreted comparatively, For rather : And thus it is here. Observe,

That the godly have more joy from God, and heavenly things, then all the men of the world can have in their earthly delights.

If a wicked man did but know what the comfort and consolation is, that doth accompany an holy life, he would judge all his earthly pleasures, to be like the Prodigals husk. He would cry out of his madness; Oh foolish and unwise, that have left this spiritual joy, to partake of human and worldly! 1 Pet. 1.8. It's called unspeakable joy, and full of glory. Such a joy, that it can never be expressed : As a Father, or a Mother, cannot express their natural affections. It's a joy, which the godly that feel it, cannot declare unto another; but when they have said all they can, still they feel more. Though out of their abundance the heart speaks, yet it cannot speak all it's abundance. And as a godly man cannot express it, so neither can a natural man believe any such thing; he cannot be persuaded that there is such joy in it. As he that hath not tasted Honey, cannot judge how sweet it is: Neither can a blind man think, what a glorious creature the Sun is.

Let us therefore first open the absolute nature and dignity of this Joy, then speak of it comparatively.

And in the first place, The glory and dignity of this joy, is from two particulars in the text.

First, It is from the Original. As there is a wisdom which comes from above, that is heavenly; and a wisdom fleshly and devilish : so also, there is a joy which comes from above, that is pure and excellent; and there is a joy, that is of the world, and the flesh, and this is indeed devilish. But the joy, which a godly man receiveth, it's from Heaven, from God himself; and so hath a pure and choice excellency in it. It differs from worldly joy, as the elementary fire from the culinary. The elementary fire, needs no pabulum, no wood to maintain it, it will not perish; but the kitchen fire, that must have wood or coals, it will not last any longer then this fuel. Thus all worldly joy, that must have daily sticks and coals put to it. If Friends die, if Wealth be lost, Pleasures denied, this joy is gone: but this joy from above, abides, the same. As long as God abides in Heaven, so long that continues; unless we by our sins, provoke God to take it away. All the world cannot give such a joy as this is. Therefore Gal. 5.22. it's called the fruit of God's Spirit ; and often, Joy in the holy Ghost. Hence the Spirit of God is called the Comforter : And God is styled (2 Cor. 1.3.) the God of all consolations, because it is he alone that works it. Men may create the world as well, as of themselves get such a joy as this. Hence the people of God walk many times mournfully for the want of it; And there is no Samaritan can put this Oil into their wounds. David cannot always say, God put such joy in his heart : Yea, he professeth the clean contrary sometimes, That his soul was bowed down ; that he watered his bed with tears. And Joh. was almost like a damned man in Hell. But of the Reason of this desolatenesse, we may speak hereafter; It's enough that this demonstrateth God to be the Author of all our joy: And that as all the men in the world cannot make the Sun arise in the morning, did not God appoint it that natural course; so neither are any able to bring this joy into their hearts.

Therefore in the second place, The second discovery of this joy is from the manner of working it; Thou didst put it into my heart: That is an excellent expression. It showeth what dominion and sovereignty God hath over the heart: He can as easily put joy into thy soul, though afflicted, though tempted, though grieved with sin, as thou canst pour Wine into a Bottle. He can with a word, command waters to become Wine. So that as the Orthodox maintain, That God's grace in converting the heart, is irresistible; it's insuperable: The heart cannot resist it with final prevalency. For à nullo duro cord respicitur; quippe ad hoc datur ut tollat cor durum. So it's true also in spiritual joy; The grieved heart, the sad heart cannot reject it, because it's given to take away the sad heart. Hence we read of the people of God, the Martyrs and others, that they have rejoiced under their tribulations, more then their Persecutors did under all their abundance. How was this possible, but that God did so fill their hearts, that no outward or inward misery could have any room there? This should teach the people of God to walk so exactly, that they may not on the contrary say, God hath put more bitterness into their heart, then any can have in their worldly miseries. For as the joy of God is more then all earthly joy, so the sense of God's anger and wrath, causeth more sorrow and anguish of spirit, then all outward calamities can do. A wounded spirit, who can bear?

Thirdly, This Joy which God puts into our hearts, followeth upon a true godly sorrow and mourning for sin. All the joy of thy heart, which doth not flow from humiliation and deep sorrow for sin, it's but a blaze; it's like the crackling of thorns. And this is necessary to be observed; for the Hypocrite, who never had any true sound grace, yet he may have some transitory joy. So Mat. 13. They received the Word with joy : And some rejoiced in John Baptists light ; but it was for a season only. And thus many in some fits, yea in some holy duties, find a gladness and inward joy upon their hearts; but this never had a true sorrow go before. Before Paul was admitted into Gospel joys, he was stricken to the ground, and had a deep sense of his former guilt. Therefore the Promise is, Blessed are they that mourn, for they shall rejoice, Mat. 5. Therefore as the Psalmist speaks concerning afflictions, it's true also of godly sorrow; They that sow in tears, shall reap in joy. Many desire joy; they are willing to hear of a Sermon that may cause gladness in their hearts; but then they cannot endure the preparatory unto it: They do not love the Law should wound them, before the Gospel heal them. But this is the nature of all heavenly joy, it's a daughter to godly sorrow. Verus paenitens de peccato doler, & de dolore gaudet. And this is it which makes godly joy so welcome and so precious, because the heart was mourning, and humbled before, thinking itself unworthy of any joy in the least manner: Though others might rejoice, yet not they. This then is the method God takes; First the Spirit of God is a Spirit of Supplication and mourning, then it's a Spirit of Joy and consolation.

Fourthly, This joy which God putteth in the heart, it's from spiritual and heavenly motives. Therefore the duty is so often called for to Rejoice in the Lord : And it's called Joy in the holy Ghost. It ariseth from God's favor, from Gospel-Privileges; because God is reconciled; because sin is pardoned; because we are justifica through the blood of Christ. So that the joy of a godly man, and of a natural man, differ as much as Heaven and Earth. For what makes thee rejoice at any time? Is it some worldly pleasure? Is it not some earthly content? Is it not because such and such earthly advantages befall thee? Thy heart is never cheerful and merry, but from such considerations. Now, how different, and poor, and contemptible are these to this heavenly Joy? For the gladness of their heart, ariseth from the love of God; from an Interest in Christ; from the consideration of eternal glory. These sublime and spiritual Objects, do ravish the godly soul. So that the delights of a beast, are not more inferior to the delights of a man, as a rational man, then the delights of a man are to him, as a Christian. What the Apostle speaketh concerning the thoughts and words of a Child, comparatively to a man, the same is true also in respect of joy, 1 Cor. 13. Children have their joy; they laugh as Children; they rejoice in their Babies as Children: but when they come to be men, they cannot rejoice as Children; they cannot delight to play as they did, when little Boys. Thus when thou art once made godly, and hast tasted of more excellent Joy, thou canst not delight in the pleasures of sin, nor in the greatest advantages of the world: They are below thee. Thou sayest to thyself, when inordinately rejoicing in these things, as she did, but falsely, to David; Thou hast made thyself like one of the vile fellows today. The godly man's joy comes from an higher Spring, then the worlds doth.

Fifthly, Hence in the next place, No man can have this spiritual joy, but such who are regenerated, and born of God : Who have a spiritual and supernatural life. We see in nature, that according to the several kinds of life, so there are several delights, and proportionable thereunto, the natural and animal life, the rational life, the sense hath its delights, and reason hath its delght. Thus when a man is born again, he hath his joy and his delight. Do not ye read often of David, that professeth the Word of God, was sweeter then the honey or the honey-comb to him? Doth he not say, That his heart panted after God, like a parched wilderness, and more then the heart doth after waters? And whence is all this, but because David is a man after God's own heart? And indeed, it's wholly impossible that a man should rejoice in any spiritual Object, till he himself be made holy. As our Savior told his Disciples, He had other meat to eat of, then they knew of. So hath every godly man, other joys, other delights, then any natural man can conceive. Therefore do not keep off from godliness, for fear of loosing thy joys; do not think that is to bid farewell to all cheerfulness and gladness of heart: but rather, thou never yet didst know what true joy means; as yet thou art a stranger to it; for none but a regenerate man can enter into this Joy.

Sixthly, This joy which God puts into the hearts of his people, it's unspeakable and inexpressible. Like that new Name, and hidden Manna, which none knoweth, but he that hath it. Prov. 14.12. A stranger doth not intermeddle with this joy. There are some things that are so experimentally perceived by us, that a man cannot express them: He feeleth them, and is fully persuaded of them, yet he cannot tell how to express this to another. As life, a man doth feel and know he liveth, yet who can tell another what his life is? Job was in bitterness and sorrow, and it was above his expression; his Friends censured him, but saith he, If your souls were in my stead, you would judge otherwise. If you felt what I feel, you would be of another mind. And thus it is in regard of spiritual joy; You are apt to condemn the generation of the godly; Why will they be so strict and precise? Why will they not run into the same excess of sin, and enjoy the ungodly pleasures of the world as others do? Oh know, you speak foolishly in this thing! If your souls were in a godly man's stead; if you had ever felt what they feel; if you had ever perceived upon your souls that which they have done, you would quickly change your minds, and your conversation also. You would then say, An hour of this Joy, is more then a thousand years of the worldly joy: That a drop of this, is more then an Ocean of carnal pleasures. This made David call upon wicked men, to taste and see how good God is. If you would taste; if you would set yourselves to try what this Joy is, you would then quickly perceive a difference: But none knoweth this, save those who have the experience of it.

Seventhly, The nature of this joy, is to put a man upon all holy actions : Upon active and serviceable ways for God. And thus in regard of its Effects and Operations, it differs from worldly joy, as much as Heaven from Earth; or Gold from dross. For when the heart of a wicked man is merry, what doth it put him upon, but ungodly practices? Then they must go to their cups, to their sports, then they must go to their frolic and wanton plays: Thus their joy makes them very wicked; whereas this godly joy putteth a man upon praising and blessing of God- Is any man merry let him sing Psalms, Jam. 5.13. It puts him upon more servant and cheerful praying, hearing; and no Christian is so active and lively as he that is joyful, Neh 8.10. The joy of the Lord is said to be their strength. There needeth not then any great labor to discern the godly man's mirth and the wicked man's: For the wicked he increaseth his sin thereby, he is more hardened to do wickedly. This joy is like the Devil to the herd of swine, which were hurried violently to hell; they would never do that in a sober sad spirit, they do then.

We have declared the nature of this heavenly gladness absolutely; Let us now consider the aggravation of it comparatively to all other pleasures whatsoever ; that so all unregenerate men may see they live to their loss, and that one day in godliness affords more true solid comfort, then the whole life of a wicked man, though he should live Methuselah 's age. And

First, Spiritual joy exceeds all worldly, in regard of the purity of its nature. It is an unmixed joy, there is nothing adhering to it, to make an abatement, or put a check to it; whereas all worldly joy hath gall as well as honey; there is no Rose groweth without its pricks. Look over all the worldly comforts that everywhere are enjoyed, see if they have not a But in them; as was said of Naaman the Syrian, He was a great man, an honored man, a rich man, but he was a Leper, that took off from the rest: So of every unregenerate man, He hath such an estate, such friends, such advantages to delight in; but there is such a sin, and such a sin, which if rightly considered would mar all his comfort. Do not thou therefore set thy soul to rejoice and to take its ease, for there is either the commission of such sins, or the omission of such duties, that would quickly wound thy heart, and take thee off from all thy jollity; whereas now come to this heavenly joy, there is joy, and no cause of sorrow joined with it. This is like the upper region, where there are no Meteors: Look round about thee, Think of God, of Christ, of eternity, of death, yea of sins, and thou hast cause to rejoice; for all these things work for thy good. It's true, there is a time when the godly are called to mourning, when they are to fast and humble themselves; but consider, this holy mourning doth not oppose, but increase heavenly joy. The more thou canst mourn for thy own sins, or the sins of the Nation, the greater is thy joy in the Lord: So that such mourning doth make thee abate of thy natural and earthly comforts, but not at all of thy heavenly comforts: So that heavenly joy is of such a pure nature, that it's better then gold, it cannot have any dross mixed with it; it's like the pure flames of the fire, which cannot receive any mixture with it. Therefore do then consider over all thy worldly delights. Was there ever any that did afford mere matter of comfort? Is there not some occasion of grief, of vexation, of discontent as well? whereas all heavenly things afford only delight, and no trouble at all.

Secondly, Spiritual joy is more cordial and substantial ; it doth more inwardly possess a man, then any earthly joy can do: Disce gaudere, said Seneca : Thou hast put it into my heart, saith David, Psal. 33.21. Our heart shall rejoice in him, and Psal. 3.5. My heart shall rejoice in thy salvation. Hence you heard it was called unspeakable joy ; and the peace of God, which is the cause of this joy, is said to pass all understanding. Therefore our Savior prayeth, Joh. 17. that this joy might be filled is them ; a notable expression to declare that the comfort God's people have, is of a far more solid and real nature, then what men of the world have: They are never heartily and truly joyful, for there is either the sting of some sin, the guilt of conscience, or the fear of some danger, that doth greatly check their joy: Insomuch that many times the ungodly of the world, they put the best face upon things they can; they would bear it out, as if they had peace, and they had comfort, when God knoweth, and their own heart, feeleth many tormenting fears within them. Solomon speaks fully to this of a wicked man, Prov 14.13. Even in laughter the heart is sorrowful ; his meaning is, that a wicked man in the midst of all jollity, and a carnal mirth, yet he hath but a sad heart, and why? There is guilt with him, there is a conscience secretly repining in him, and though he striveth to bear it down, and would make a greater noise then that, yet these whisperings, and secret accusations do greatly weaken their joy; for it's enough that conscience accuseth thee, though none in the world else can witness against thee, Quid proder it tibi non habere conscium, habenti conscientiam? What will it avail thee to have thy conscience accusing thee, though there be no witness conscious with it? Was not Belshazzar in the midst of all his jollity and excessive riot? Yet the appearing of an hand-writing made him quake, and his knees to tremble. Why might not he have thought it had been some good Angel, or there was some writing for him to increase his kingdom? No, but before ever he can tell what it is, he is afraid, and trembles, his heart was guilty, Semper praesumit saeva mala conscientia. Thus take the most wanton, loose, and jolly sinner that is, his heart being guilty, he always thinketh and feareth the worse; now the Lord remembers such and such sins: So that it's not the laughing, and ranting, and singing of merry Songs, that demonstrate a joyful heart; no, there may be sadness and terror within for all that; whereas this spiritual joy filleth up the heart of a godly man, whatsoever presents itself, he can rejoice. At this time, when David professeth his joy, it was outwardly a most sad time with him. For Expositors judge, he was now pursued by Absalom his own son, who riseth against him, his people forsake him, Shimei raileth at him, telleth him, God had now avenged the blood of Saul upon him; and all this was occasioned by his own wickedness; yet in the midst of all these sad circumstances, he had so much joy in his heart: So that the godly even while he weepeth and mourneth, hath joy, and the wicked even while he laugheth and rants it, yet hath gnawing worms within him.

Thirdly, Heavenly joy is rational, settled upon sound and solid grounds. If you see any godly man rejoice, and walk with a cheerful spirit, it's well done, there is cause for it; who may do it if not he? Whereas take any natural unregenerate man, he hath not the least cause of the least smile: If he did as he should do, he would roar and cry out, he would go and weep bitterly, he would smite upon the breast and the thigh, saying, What shall I do? Oh my sins, my sins! Now this is greatly to be considered, who hath the true cause of rejoicing and who not. Tell not me, such a man liveth a jolly merry life, such a man is at his hearts ease, he liveth in his pleasures all the week long: Oh but what reason, what cause hath he to do so! If he did rightly consider himself, if he did lay his sins to his heart, he would mourn and weep, and bewail himself all the day long; for what joy canst thou have, as long as thy sins are not pardoned, as long as God is angry with thee, as long as thou mayest tumble into hell every moment? Is it for such an one as thou to be glad, and laugh, and take thy ease? No, our Savior Luk 6.25. pronounceth a woe to you, for you shall mourn, though now you will not: There is no peace saith my God to the wicked man ; it's the speech of the Prophet Isaiah, Chap. 48 22. Stand off then, joy doth not belong to thee, it's the godly man's portion; none may, or hath cause to walk cheerfully but he, for the favor of God is upon him, God is not angry with him, his sins they are forgiven, death and the day of Judgment can do him no hurt, whether poor or rich, whether well or ill, whether living or dying, he hath cause to rejoice, Phil 4 4. Rejoice in the Lord always, and again I say rejoice: Rejoice always. There is no time wherein thou mayest not rejoice. Do not say, I have this affliction, I have this sad trial upon me: It's no matter, saith the Apostle: Let it be how it will be with thee, Rejoice always; and indeed let the wicked and ungodly tremble; let them cry out with horror, those that have the guilt of their sins upon them, those that every moment may be adjudged to hell; let them mourn and tremble: But for a godly man, he hath no cause at all, but to rejoice in the Lord always.

Fourthly, Joy from the Lord will have a good end, there will be no sad reckoning for it afterwards: There will be no cause to repent of it; but all worldly joy though it doth please thee for a time, yet there is a sting in the tail of it there will be a bitter account to be made at the day of Judgment, and this certainly you should rightly consider of: These pleasures, this carnal delight of mine, will it not cost dear hereafter? Will not all this honey turn into choler? Will not my torments be according to my pleasures? What saith Solomon to his young man that is most given to follow his delights, Eccles. 11.9. Rejoice O young man, and walk in the ways of thy heart, pursue thy lusts, care for nothing, trample God's word under thy feet, but know thou, that for all these things God will bring thee to judgment ; and is not this like an hand-writing in the wall? The thoughts of what will be hereafter, may justly strike out all thy present delights: I am merry now, laughing now: But shall I do thus when death comes? shall I laugh when at the day of judgment I shall stand arraigned at his Tribunal? Oh do not admire such pleasures, that will cost so dear at the latter end! But for the godly man's joy, that will never shame him, that will never grieve him, but as the Apostle speaks about repentance, it's a repentance never to be repented of. Thus here is a joy that is always to be joyed in, a joy that will never trouble thee hereafter, whereas for all this worldly joy thou must mourn again; it hath been the time of thy sinning, and of thy rebelling against God, and therefore all this will turn into bitterness at the latter end; If these pleasures would not turn into torment, then it were something; but as these have abounded, so will thy torments and troubles also abound. Thou canst not say with Agag, the bitterness of death and hell are past: What is the sad end of all Dives his joy? Yea sometimes they are destroyed in the very midst of all their pleasures, as the Philistines, and as Nabal were.

Fifthly, The joy and gladness of a godly man is stable and perpetual, because the ground and cause of it is unchangeable: God never ceaseth to be his Father, he shall never be cast out of the state of Justification, he shall never lose his interest in Heaven; now this rock always abiding, their joy must also be immovable. It's true, though the godly have cause always to rejoice, yet they do not so actually; for the present they may mourn and be in bitterness, but that many times is caused by their own sin and weakness; or else God to give them more comfort, afterwards doth suspend present comfort, as the Sun is most welcome after a tempestuous black storm; but though this be, yet the foundation of their joy remaineth sure, there is the same cause why they should rejoice always. Oh but thus it is not with the unregenerate man, all his joy is but a blaze, and all the cause or ground of it is very uncertain. Every creature and condition they rejoice in, is it not mutable? To day laughing, tomorrow crying: To day cheerful because thou hast it, tomorrow mourning because thou hast lost it. Thus in Job, Chap. 20.5. Zophar saith, The triumphing of the wicked is short, and the joy of an hypocrite for a moment: The oil to this lamp will quickly fail, thy honors, thy life, thy wealth, these things will not last always. Oh then should it not be thy wisdom to lay up for such joy, that will abide continually, that will never leave thee! Is it not evident folly to take thy delight in that, which may be lost the next hour? As Jonah took great content in his Gourd, and within a day a worm breedeth therein, and consumeth all. Therefore say of thy worldly joy, as thou mayest of thy life itself; It is but a buble, a vapor, here today and gone tomorrow; if thou couldest preserve all this delight continually, and death itself could not rob thee of it, then go on, and make much of it: But to thy terror thou wilt find the instability of it, as with the Sodomites, The morning was fair and pleasant, but fire and brimstone was upon them before night. For ought thou knowest, thou mayest go from laughing here, to eternal roarings in hell the next moment.

Sixthly, Spiritual joys transcend earthly, because the soul can better perceive them, they are of a more spiritual and penetrating nature and efficacy: The soul can receive them as the spunge doth water, or the iron doth fire, the soul may be filled with it: but all bodily delights and joy, they are more gross and thick: This reason give the Schoolmen, why all soul delights are above the body, and much more if they be spiritual and heavenly: As those sins which are immediately seated in the soul, they are more deep and inward then bodily sins; so that joy and delight which enters immediately into a man's soul, is far more soaking and pressing, then that which is upon the body primarily: For bodily joys are like the Sun-beams, which come in at a cranny, or little hole; but foul delight is as when the Sun comes in at a window, or at a great door, there is capacity enough to receive it.

Seventhly, All earthly joy is to be moderated, we may sin in it, we may go too far, we may over-joy: Therefore the Psalmist exhorts, Psal. 2. to rejoice with trembling. While we take any joy in these earthly things, we are to do it with trembling, for then is a temptation to sin, then are we in greatest danger, in the midst of heat we are subject to take cold. Hence the Apostle saith, 1 Cor. 7. Those that rejoice, must be as if they did not rejoice: So great a care are we to have that our joy be moderated, we do not say it's unlawful to take delight, and joy in the creatures, the Scripture commands to eat and drink with joy of heart, only we must not joy excessively, we may quickly let this joy overflow the banks; and certainly the carnal and immoderate joy that men take even in lawful things, is no little part of their iniquity: For why is it that thy heart can rejoice in outward mercies, thou canst take delight in these creatures, but hast none at all in heavenly things? A Fair, a Market is thy delight, when thou canst not call the Sabbath a delight: Is not all this, because thy heart over-joyeth in these things.

Use of Exhortation, not to be disheartened at godliness, as if it were a sad, melancholy, mopish life: Oh know, thou never comest to have true joy, til thou live the godly, exact, and precise life! The closer thou walkest with God, the more fearful to commit any sin, the more unspeakable and solid is thy joy. Oh call not that laughter and mirth of the wicked man, joy! Solomon saith, it's not joy, it's madness: Do not ye see mad men; they will laugh, and hoot, and leap with jollity, when they are bereft of reason, and lie in chains bound up in a dark Dungeon? Such is all the worlds laughter: They die laughing, They go to hell laughing, and is not this madness? Yet who can persuade men to leave their carnal jollity, and to taste how good and pleasant the ways of God are? Well, go on and take thy delights, thou wilt have laughing enough one day: for Prov. 1. God will laugh at thy destruction, and mock when thy fear cometh.

Of the Godly Mans Holy Security, and Admirable quietness of Spirit, as another Effect of the Light of God's Countenance.

WE have heard of one glorious Effect of the light of God's countenance upon David, viz. A gladness surpassing all the joy that can be in the world ; now in this verse, we have a second, and no less noble Effect of the same cause. For as the Sun hath many several and notable effects upon the earth; it doth not only enlighten or comfort, but makes fruitful, and aboundeth also in many other effects. Thus the favor of God, where that is perceived, it is not one or two, but many glorious consequents flow from thence. And this in the text, is an holy security, and admirable quietness of spirit, free from all sinful distempers, let his danger be never so great. So that this heavenly tranquility, is a fruit of that Faith which he had in God, at this time, though so greatly tempted.

Therefore in the words, you have David 's godly security, a fruit of his Faith, expressed in two actions, as a manifestation of it; with the Reason, and the Cause of it.

The Actions demonstrating his quiet spirit, are,

• 1. His lying down in peace.
• 2. His sleeping.

His lying down ; that denoteth, He would not be interrupted in his natural actions, and ordinary course of life; he would eat, and drink, and go to bed for all that.

But because many go to bed, and though they put of their clothes, yet cannot lay aside their tormenting and vexing cares, whereby, though they lie down, yet are restless and sleeplesse, tos •• ng from one side to another: Therefore secondly, he addeth, I will take my sleep. All that danger and trouble he was in, should not break his sleep; he would take his rest as sweetly as over he did in the midst of his Prosperity.

Now certainly, if you do consider in what a temptation and danger David was in, you will say it's impossible; or rather, that Faith which makes us depend on God, in such straits, with the effects of it, are no less admirable, then miraculous Faith. It's generally concluded on by the best Interpreters, that this Psalm was made upon the same occasion which the immediate one going before was; and that appeareth by the Inscription, to be composed when David fled from Absalom. So then, David saith, He will lie down and sleep : Take his sweet rest, when he was in that flight of his, pursued by Absalom. And if you would know, how grievous that was, consult 2 Sam. 15. the whole Chapter, especially verse 30. there you will find, that Absalom by fair pretences of Justice and Religion, had stolen the hearts of all the people to himself, against David his Father; whereupon he makes War, raiseth a great Army. The conspiracy was carried on with great pride and policy, insomuch that David is forced to fly from Jerusalem, and to run whithe • he can for his safety; all the people did generally forsake him: So that he with some few, went up to Mount Olivet ; and as he went, he wept, and covered his face, and went barefoot, and all the people went with him, and wept also. What a sad sight was this, to see David, so Religious a King, so potent, who had conquered so many Enemies, to be brought into this extremity? Yea, his estate was so despicable, that one man Shimei, Chap. 16. came out and cursed him, railed on him; Come out thou bloody man, Thou man of Belial ; and threw stones and dust at him. By all this, you see his misery was great enough. But add to this; That at this very time, David knew God brought this evil upon him for his Adultery, and Uriah’s business ; the Prophet had threatened him thus. So that both God and man seem against him; he is forsaken of all, and his conscience tells him for what this is: He can easily tell the sins that make it thus with him. Yet for all this, see his admirable Faith, in the powerful effects of it; I will lay me down and sleep. Would you think, that David could make such a Psalm as this, and speak after this manner, even when he went barefoot and weeping in that direful manner? This is so incredible, that some have thought it could not be literally true of David, and have made mystical applications of it to Christ; but upon very weak grounds.

Yet lest you should think this came from some stupidity, or fool-hardiness, or from Stoical Apathy (for David doth in a high manner, that which the Stoics so highly commend, but could never themselves practice) he addeth the reason of it; by which you may see, it was not carnal security, but holy confidence.

The Reason is taken from God's Protection and care : He doth not thus securely take his rest, because though generally forsaken, yet some mighty men of valor did cleave to him, and he had old Soldiers, whereas the Conspiratours were many of them inexpert: Nor doth he think that he had outwitted them, by sending his faithful Friend Hushai into Absalom 's Court, to undermine him, while he pretended to serve him, but all is from God; Thou alone makest me dwell in safety. It was God, and he only, that could protect and defend him.

In the expression of David 's security, I will both lay me down and sleep ; the Hebrew word Juchdan, hath troubled Interpreters: The Septuagint translate it, 〈 in non-Latin alphabet 〉 : Some Simul, some Pariter. Austin makes in id ipsum to be God: He would rest in God, who only is, I am, that I am : But that is ignorance of the Hebrew. Some relate it to David 's enemies; He would lie down with them, though they were millions about him, as Psalm. 3. Others relate it to his own company, that did faithfully adhere to him in this his temptation. But they seem to take it most genuinely, that relate it to the actions; I will both lie down and sleep : One as well as the other, to demonstrate the fiducial frame of his spirit. From this Explication, Observe,

That Faith depending on God, in a lively and vigorous manner, doth so comfort and quiet the heart, in the midst of great straits, as if there were none at all.

Certainly, David could not have spoken more securely and quietly at that time, when all the people had made him King, h •• Enemies vanquished, and he settled in his Kingdom. Therefore to say this, when he was in imminent danger of all, and when he was so pursued, that he could not tell where he should lie down, or where he should sleep; this is wonderful. Oh, how may the very naming of this Doctrine, shame the best and choicest of God's Children! For little afflictions, that are not to be named to David 's, they disquiet thee; they make thee toss up and down, and thou art restless in thy spirit. Oh, do thou shame thyself, and thy troubled heart forever, by this President which David hath set thee! And lest you should think this was but a sudden flash and lightning in David, you may find, that this fire did always warm his breast. For look to the third Psalm made by him, while he was in his flight, he saith there the same thing, only in the Prterperfect-tense : What he here saith he will do, you may there see he had done. Oh, you would think David had little occasion to make Psalms, to be proclaiming his confidence in God! rather to have had his whole soul taken up with his military affairs; but thus Faith doth put on spiritual Armory upon his soul. And that you may not think, only David could do this, see the like secure and holy confidence in the Prophet Habakkuk, Hab. 3.17, 18.

But let us explicate the Doctrine by several Propositions. As

First, What is meant by Faith depending and adhering to God? To know this, you must understand, that the Scripture attributes three Acts to Faith; and so Faith is described Synecdochically by one of them, for its whole Nature. Thus Faith is sometimes knowledge ; sometimes it's assent to the Truths revealed; and sometimes it's a fiducial and confident resting upon God, or Christ: and this is indeed the most noble and excellent Act of Faith: Even as reason and understand are the chiefest acts of man, though he can also sentire. Faith as it doth thus rely on Christ, it Justifieth. But not only in matter of Justification, doth it thus depend on God, but also in all outward calamities and straits, it in ableth the soul to rest and lean on the Lord. This is that trusting, which David doth so often exhort to, in the Psalms. For as a man cannot walk without legs, or a Bird fly without wings: so the soul of a man, being wholly unable and impotent, cannot subsist of itself, but it must have something to lean upon. It's like Ivy, that cannot grow of itself. Now if the heart of man be corrupt, his trust is wholly carnal; he beareth up his heart, and supports himself with some bladders or stilts that the world affords him. But if his heart be sanctified, then he doth solely depend upon the Power and Promise of God. Now this trusting in God, is a special duty; and David many times useth this Argument, why God should help him, because he trusted in him. We cannot in an higher manner glorify God, then by trusting in him: For, hereby we acknowledge God to be the Jehovah ; that he alone doth all things. Insomuch, that this is one of the chiefest duties required in the first Commandment. The grace then of Faith, hath this peculiar effect upon a man, that it lifteth up the soul to God, and maketh it rest, and solely depend on him It's true, even in natural men, there seemeth to be a trust in God; but that doth as much differ from this holy confidence, as light from darkness: For, no natural man can put his trust in God, there being as much grace required to put forth this, as any other holy duty.

Secondly, This trusting in God, hath

Its general Object. And

Its more special and adequate Object.

The general Object, is, Any good thing that we stand in need of. So that whatsoever the soul wants, or the body wants: Whatsoever thy necessities are, thou art to depend on God for the supply. This our Savior insinuateth, Mat. 6. to his Disciples, when he tells them, they should not be doubtful and distrustful, what they should eat or drink, but rest satisfied wholly in God's provision, who is an heavenly Father. And therefore there is not any grace, hath such a peculiar property to allay the tempests, and rebuke the storms of the soul, as this hath. This is David 's Harp, to chase away the evil spirit. Whence are all those soul dividing and tormenting cares, but from want of trust in God? It were not possible thy heart should be so disquieted and tossed up and down, if thou didst thus rest on him: For, this trusting in God, it is a Catholocum ; it's a general Remedy to all Exercises, to all Dejections. And hence, when the Prophet Habakkuk saith, The Just shall live by Faith ; the great Act of Faith in that place, is dependence on God.

But then, Faith as it's trusting and relying on God, hath a more special and noble Object ; and that is, Christ our Mediator. In the sense of all our guilt and unworthiness, we are to throw ourselves on him: And this is like the looking on the Brazen Serpent, by which we are healed. It's not working, or laboring, but resting of our souls on Christ that justifieth. And indeed, if we can trust on him for our Justification, for our salvation, what a shame is it, we cannot depend on him for supply of all outward necessities? Doth not the Apostle argue with the highest reason that can be? Rom. 8. If he hath given us Christ, how shall he not with him give all things else? Will not this shame all thy distrustful and dividing thoughts, when thou shalt say, I believe in God for the salvation of my soul, yet I cannot trust him with my Children, my health, or any other straight I am in?

Thirdly, The Motives to trust in God in the midst of all Exercises, are twofold:

God's Promise. And

God's Power.

For as our Savior said, concerning those who did not believe the Scripture, They erred, because they did not know the Scriptures, nor the power of God. Thus it's here; All thy dejected and repining thoughts arise within thee, because thou art ignorant of his Truth, his power.

First, There must be God's Promise, otherwise it's not trust in God, but carnal presumption. If a man should neither work, nor eat, or drink, yet say, He trusts in God for his life, this would be desperate presumption; for there is no Promise made to such. Therefore whatsoever thy heart is born up with, be sure thou hast a Promise for it: And if there be a Promise, then know Heaven and Earth will sooner fail, then that Promise. It's true, in the Old-Testament dispensation, there were particular Promises made for many mercies, so that they might the more boldly confide in God. As David in this very particular, he had a peculiar Promise that the Kingdom should be established to him; and therefore he was assured, that this Conspiracy of Absalom should not prevail. Now although we have not such peculiar Promises made to us, that God will remove such a calamity, take away such an affliction, yet we have a general Promise for every good thing; and that all things shall turn to our good. Which may make every Believer say, I know, either God will take this affliction away, or it will be for my good : That it is better for me to have it, then to be without it. And is not here ground of quietness enough within thee? This makes the Apostle James give such a Proviso to all our Petitions; Let him ask in Faith, nothing doubting, (Chap. 1.) for if he doubteth, let him be assured, he shall have nothing.

Now how must a Christian in every Prayer about temporal things, pray without doubting?

I shall not say as some do, That even in all temporal mercies, we are to pray with the same assurance as for spiritual; That temporal things are as absolutely promised as spiritual: And therefore if any temporal mercy be not vouchsafed to us, it's wholly for want of Faith and Confidence. But I rather join with those that say, He must not doubt of God's Truth and Goodness to help, neither must he doubt, whether he shall not have that or the equivalent : This he must assure himself of. And truly, if a Christian would proceed thus far, he would find a world of ease, and quietness in his mind.

And as God's Promise, so his Power also; that is a second Motive for this trust in God. For if we do not believe God is able to raise up the dead, to call things as are not, as if they were; If we think the temptation too great, the affliction too desperate, then we cannot put any assurance in God.

Fourthly, We add in the Doctrine, that Faith depending upon God ; but that is not absolutely considered: For the Devils cannot trust • n him, neither may wicked men; yet God is able to help them, to save them: but relatively as a Father, as reconciled. Therefore Christ ( Mat. 6.) makes this the ground of all the trust his Disciples must have, because their heavenly Father is in Heaven. So that till we have these persuasions of God as a Father, we are but as so many vagabond Children, that know not where to have relief. The Child, because he hath a Father, never takes care what he shall eat or drink, or put on, because his Father will provide all these for him.

Fifthly, We add, That this Faith must depend on God, in a lively and strong manner, as David 's was at this time; or Abraham 's, when he considered not the dead Womb, or did so much as stagger within himself. For if thy Faith be weak; if it be fainting and languishing, though thou mayest have support, yet not such prevalent peace within thee: Thou art in a Combat, not in a Triumph. David at another time, is like Sampson without his strength; he saith, All men are liars. He thinketh God had forsaken him. So that unless Faith be very vigorus, though thou mayest be preserved in thy afflictions, they shall not quite overwhelm thee, yet thou wilt not have this peaceable frame. Now the Children of God, should think it not enough to rub through their troubles with agonies and Combates, but with joy and quietness. Grieve because thy heart is so much as disquieted; say, Oh weak wretch that I am, that I cannot be as much at ease, as if I had no affliction at all!

There remain two more Propositions to explicate this Doctrine. And

First, When we say, Faith doth thus quiet and compose the soul, you must take two Cautions to season this.

First, That Faith doth not this principally of itself ; for that is but a grace or habit, created and infused into the soul: And therefore as all other graces needs the continual quickening and assistance of God's Spirit, so likewise doth Faith. Hence our Savior prayed for Peter, that his Faith might not fail : Implying, that grace of itself would wither and decay, as well as any other, if God did not preserve it. Therefore the Apostle Peter doth fully express the manner of Faiths Influence into this Perservation, 1 Peter 1.5. It's the power of God, that doth principally, and efficiently keep us, only it's through Faith. We are not then to conceive, as if Faith of itself had such an inherent efficacy, that by it's sole jurisdiction, it would command the soul, and say as God did at the first, Let there be light, and there shall be light. No: Faith itself needs the daily quickening of God's grace, as well as other graces. Yea, this grace would sooner decay then others; because of the hearts contrariety to it, making a man to live above the Principles of sense and common reason. Insomuch, that it's no wonder to see a man love God, be patient in afflictions; these though not wrought by the power of nature, yet have a conviction from the light of nature; but so hath not Faith.

The second Caution is, That we do not think, as if we could believe it ourselves : as if by our own human strength, we could obtain such a peaceable frame of heart. No: If it could be so, then David at other times, and that it may be in far less extremities, would not have been dejected, as he acknowledgeth himself to be. Neither would that man have prayed to Christ, to Help his unbelief, if he could have helped it himself. And the experience of the godly doth abundantly confirm this, in what agonies they are plunged; how grievously tormented: Oh, how desirous to quiet their hearts! They Pray, they Meditate, they Read; and all cannot compose their souls. Now if their hearts were subject to their power, as the Winds and Waves are to Christ, they would never endure such Conflict within. This argueth therefore, that it's not in man's power to put forth such strong vigorous Acts of Faith, no more then we can command the Heavens to give rain: It's God that must both plant and water, and give the increase.

Lastly, The truth of this Doctrine, doth extend even to those great Afflictions and Calamities we are in, and that because of our sins. We can evidently see what sins they are, that have provoked God to give such a bitter stroke; our own hearts testify unto us, and this argueth the greater work of Faith. For happily it might be granted, That in such Afflictions and Temptations which befall us for God's cause, and for righteousness sake, we may be full of such joy and sincerity, as the Apostle saith, James 1. Count it all joy when ye fall into divers temptations. And thus the Martyrs, they could and did with David, lay themselves down to sleep in their dark Dungeons, and that the very night before they were to burn at the Stake.

But you will say, How can this joy and confidence hold in such Calamities as fall upon us wholly, because of our sins, we behold God's anger and our folly, hath brought this on us?

Now in such troubles, If we humble ourselves unto the Lord for our sins, and bewail them, we may have such Calmes of spirit : For this was David 's case; The Prophet had told him afore-hand, that this should fall out: Because of his Adultery and Murder, his conscience cried aloud in the midst of his military noise; yet for all that, he could thus set himself to his quiet rest.

How the vigorous Actings of Faith do quiet the Heart.

These things premised, Let us consider, How these vigorous actings of faith, do thus quiet and appease the heart. And

First, In that faith doth in the first place carry us out to rely on Christ as a Mediator, whereby all our iniquities and sins are done away: If then sin and guilt be removed out of the way, there cannot be any trouble. For as if there had not been sin, the earth would not have brought forth briars and thorns: So neither were it not for iniquity eating into the conscience, there would not be the least fear and trouble upon the heart. This is the wind that makes so dreadful an earthquake at last. Wonder not then, if David's faith did compose his soul in respect of that outward danger, for it had before removed a greater evil; the guilt of sin was now blotted out, David is not in that case, as when he cried out, that his bones were broken, and that God sets his sins before him. Oh that is a woeful condition, when the guilt of sin and afflictions both meet together, when outwardly we have no hope, and inwardly no hope! But this faith doth in the first place. It obtaineth reconciliation with God, it seeth Pharaoh and his great host drowned in the sea; and then it doth easily overlook other afflictions, for the favor of God is able to sweeten all calamities. Thus it was with Paul, he triumphs over all imaginable adversaries; but why is he thus confident? Because there is no condemnation to such as are in Christ Jesus. If then the Sun arise, the dark night will be quickly dispelled; and so if the light of God's favor doth arise, the fears and troubles which arise from outward exercises are quickly dissipated. If then thou complainest thy strength is so small, every temptation is ready to blow thee down; as certainly the least puff will hurl a man down, if faith be not lively, the Damsels charging of Peter to be of Christ's company, made him curse and swear, and fearfully apostatize; here was no such great cause, he was not arraigned, imprisoned, sentenced to die; but this temptation blew down a strong Oak: which teacheth us, that a little calamity may throw us to the ground, if faith be not lively; and a great one cannot, if faith be vigorous. If (I say) thou complainest of thy weakness, thy fears; Let faith in Christ as a Mediator be more powerfully put forth.

Secondly, Faith doth quiet and compose the spirit by impetration, or obtaining of God such a spirit. For as you heard, seeing it lieth not in the power of man, to give himself such a sweet blessed frame: No, he would give a world for it, if it lay in his power; it can only be obtained by application unto God: Now that which most prevaileth with God is faith, Whatsoever you ask believing, you shall have it: It's faith only that makes the omnipotent God work for thee and in thee; so that when we say faith makes the heart thus still and quiet, you must not think it comes from faith as a natural cause, as the fire burneth; but morally by prevailing with God. This is the grace that God doth so honor; if we trust on him, if we rest on him, then God promiseth to give rest and peace to our souls: Insomuch that it's a Christians duty above all things to keep up the grace of faith, to attend to that, lest the whole kingdom be lost, when that is lost; for God is to us as we believe, so God works for us as we trust in him; so that our distrust makes God to be as no God, or as an Idol-god, having eyes not to see us, or hands not to help us. God's power will not communicate itself but upon believing; as Christ told Mary, Said I not unto thee, if thou wouldst believe thou shouldst see the glory of the Lord? That glory was to make Lazarus, dead your days, and stinking in the grave to live again: Now no less glorious alterations, and changes will God work upon thee if thou trust in him; for hereby God's fidelity, goodness, and power is engaged, and he will never deceive those, that wholly rely upon him. You see then, why faith put forth in a lively manner, can thus quiet the soul: Because it's the condition to which God doth make glorious promises.

Thirdly, Faith doth instrumentally compose the soul, because by it other graces are also set a work, and so the more purified and cleansed the soul is from all corruption, the clearer the heart is : As the clearer the spring is, then though it be moved and stirred, yet for all that the streams will be pure. Thus it is with a godly man, when his heart is sanctified, cleansed, and adorned with grace; then though he is plunged into tribulations, instead of discontent, impatience, grudgings and murmurings, instead of dejections and disquietness there is joy▪ thankfulness, and heavenly mindedness; as if Juniper or sweet herbs be thrown into the fire, the fi • e draweth out their sweet smell; or as the wind blowing upon the sweet flower, makes it smell more fragrantly. Thus also when afflictions fall upon the godly, faith having purified their hearts, there do run forth admirable and sweet breathings of the soul. That faith exciteth other graces, appeareth Heb. 11. Where all those glorious acts of grace, which those Worthies abounded in, are attributed unto their faith.

Lastly, Faith lively exercised must thus serene the heart of a man, because it doth suggest many noble and excellent arguments, which do abundantly quiet and establish the soul. Faith is argumentative, it is very ingenious to find out all those Considerations, which the Scripture affoards. Now the Scripture is like the Apothecaries shop, that can furnish with all cordials. As

First, Faith argueth from God's giving of Christ, everything else that is as necessary for us as Christ is. Thus the Apostle, Rom. 8. If he hath given us Christ, how shall he not with him give all things else? He doth not say some things, but all things ; and then the expression how shall he not? implieth that it is a most absurd and irrational thing to think otherwise. Now then faith doth thus quiet the soul. Be not afraid or troubled; the God that afflicts thee, is he that hath given Christ to thee. Now if ever God would have refused thee, it would have been in this: Know then, that these afflictions, these troubles, they are good for thee, they are necessary to humble thee, to make sin bitter, they are as necessary in their kind, as Christ was in his kind. It cannot be want of love, that these exercises are upon thee, for is not Christ the great pledge of God's love to thee? Therefore faith turneth the heart of a man from that which is grievous and vexing, to that which is pleasing and comfortable. Though God giveth not this or that outward mercy, yet he giveth Christ, the fountain and original of all.

Secondly, Faith represents God out of his word in some Attributes chiefly above others, insomuch that the heart of a man being thereby lifted up to heaven to God himself, it cannot be disturbed by things below. As the Bird while soaring aloft in the heavens, is not skared with this fear and that noise; so while faith beareth up the heart to God, and makes abode with him, it's not disquieted: It's the looking upon the waters that make giddy; if we look up to the heavens, they cannot disturb the brain. Now these things in God doth faith powerfully improve.

First, The wisdom of God ; that whatsoever the Lord doth, it cannot be done wiser: Therefore he is called the only wise God. Now what wonderful comfort may be suggested from hence? That there is no affliction, no temptation, though never so heavy, but it cometh and is ordered by infinite wisdom. If thou hadst the disposing and ordering of all things, it could not be done more wisely then it is; nay thy own love to thyself, if wise, would order this affliction to come upon thee. For do not you see a man, whose parts of body are gangreend; yet because he is wise, though he loveth his ease, yet willingly resigning himself to have those parts cut off, for the good of the whole: So that is one of the most comfortable considerations which faith supplies the heart with, that whatsoever temptation is fallen upon thee, the wise God hath ordered it; so that to repine or to be discouraged, is to say in effect, Why is not God wiser? Why doth he not order things with more perfect knowledge? Oh but as long as faith worketh, as long as that puts forth itself, so long it beholds matter of wisdom and admiration in all God's proceedings.

Secondly, It represents the tender love and bowels of God as a Father, so that all those strokes they come from love. It's his very pity for a while to break and bruise them, that they may be healed more effectually. Is the Artificer angry with his plate when he breaks it, and throweth it into the fire? No, it's for to make it more complete: If so be that we were wholly without corruption, if we could walk without sin, then God would no more afflict us here on earth, then he doth the glorified Saints and Angels in heaven; but our corruption is such, that God did not love us or regard us, if he did not chastise us.

Thirdly, Faith represents the sovereignty and supreme dominion, which God hath over the hearts of his children ; therefore he is called the Father of Spirits. Now neither man himself, nor all the Angels of heaven, are able to give such a composed frame. As God only knoweth the hearts of men, so he only fashioneth and frameth them. If you ask, How is it possible that David should be thus immovable? What could keep in his corruption and flesh from repining and disturbing? I answer, it's God with whom all things are possible: It is this that faith suggests, though thy heart be impatient, though thou canst not command the waves thereof to be still, yet God in heaven can. Oh it's easily confessed, that it is not flesh and blood that can make such quiet calmness of soul! No, it must be an omnipotent work of the great God. Did not God put terror into Cain 's heart, that though he had built Cities, though he did all he could to allay his spirit, yet still he trembleth, and cannot but tremble? Thus on th • contrary, God he puts joy into the heart of a believer, he bids it lie down and be content; and although never so many Hornets come buzzing to sting him, yet faith keepeth them off: • o that that very frame of heart, which even a godly man thinketh it impossible for himself ever to have, that he finds sometimes, and wonders how it should be so▪ it's God that either lays load on, or takes burdens off from the spirit: So that the very same sins and temptations which formerly they could not apprehend without even faintings and swoundings of the soul, now they can remember, and bless God with joy for the pardoning of them.

Use 1. of Instruction, to distinguish between carnal security and godly confidence. You have many a profane man will say the words in my Text, I will lie down and sleep ; it may be at the very Sermon time, howsoever under the apprehension of their pleasures and profits, they will with Dives, bid their soul, take its ease. But can they say, for the Lord taketh care of thee? No, but it may be, this night the Devils will fetch thy soul: It may be this night, thou must be arraigned at God's Tribunal. Oh how many are sick of this spiritual lethargy? How many men lie down securely to sleep, that may awake in hell? But the godly man's confidence ariseth from spiritual Motives; insomuch that though death and the day of Judgment appear, yet he may and ought to be thus affected.

The Difference between Carnal and Gratious Confidence.

We have heard, that it is the property of faith depending on God in a vigorous manner, to compose and quiet the heart in the midst of all calamities, as if there were none a • all. Now because even in wicked men, there is a carnal senseless spirit; that though the anger of God be upon them, though their sins have found them out, yet they can take their ease and pleasures, and lay nothing to heart, and this is an Epidemical disease. It is good therefore to search into the bottom and difference of a gracious confidence, from a carnal.

Now there are two sorts of these carnally confident and secure men under their troubles.

First, There is the Stoical man, of whom Senecae and others of that sect, do much boast: They speak great and swelling words, about that man who shall fully have received their principles, and confirm himself therein: They commend in such a man an indolency and an impassibility; that let him be dashed upon by never so many decumane waves, yet for all that he stands immovable like a rock, and is not troubled. Hence is that speech of theires so famous, that their wise man, if he were burning in Phalaris his Bull, he would cry out, Dulce est, & ad me nihil pertinet. Thus the Stoical Philosophy, would serve to set forth as admirable and composed a spirit under tribulations, as the Christian Religion. But

Let us discover the sinfulness of such a Stoical stupid spirit. And

First, Although the Stoics did thus Thrasonically boast in their Books, and Seneca speaks high and transcendent speeches in this matter, yet when they came to practice, they were feeble and effeminate: So that they were nothing but words, and empty expressions; witness that Stoic, who in his health had maintained that pain was nothing; it was but a fancy when he was grievously tormented with the Gout, cried out of his error, acknowledging when he said so, he did not know what pain meant. But now if we look upon the godly in the midst of their exercises, we shall find, they did really put forth such calm and joyful spirits, under the heaviest pressures. David (you heard) said, he had done thus, as well as he would do so, and the Apostles went out rejoicing from the Council, where they had been persecuted, because they were accounted worthy to suffer for the name of Christ, Act. 5.41. And thus the many thousands of Martyrs; they did, though not in Phalaris his Bull, yet in as great torments, cry out, Oh how sweet and comfortable is this! So that no sect in Philosophy, the Stoics nor none else are able to bring such a multitude of Martyrs, as the Christian Religion hath: Therefore it's only God's Word, and the Spirit of God, that can enable us to rejoice, and take our rest under sad afflictions.

Secondly, The Stoical discipline did teach a brutish stupidity and senselessness under miseries: They would destroy the very passions of grief and fear from a man. Thus they make a man to be no better then a stock or a stone, that is sinking under the hammer and axe that comes upon it; but Christian Religion doth not take away affections, but it moderateth and ordereth them. David you see, though thus calm in his spirit, yet he is affected with his calamity; he goeth bare foot, covereth his head, and weepeth as he goeth, and Christ himself wept at Lazarus his death. It's the Scriptures rule, neither to despise the affliction of God, nor yet to sink under it, Heb. 12.5. We do then preach, that when God brings into straits, we should not profanely slight them, and not humble ourselves under God's hand; or that we should become like brute beasts, and be void of an holy fear and grief under his chastisements: But we are so to be affected, as yet not to be sinfully disquieted. The heart is to be moved, but not to be disturbed.

Thirdly, This Stoical senselessness is not a gracious calmeness, because it doth wholly depend upon their own strength and power. It was from some pretnded innocence and men • all abilities in themselves, that they would bear it out so resolutely against all dangers. We may see by S • necae 's expressions, that those sublime affectations did arise from self-presumption; but the Christian confidence hath its cause wholly from without: They are most diffident in themselves, even when most confident. You see David here and in other places, whensoever he proclaimeth exceeding quietness in his heart, it is still from God, not from himself, because the Lord takes care for him, because the Lord is his strength and his helper ; insomuch that if we consider the motive and original of these two confidences, we shall find them as distant from each other, as the East from the West; we shall find that the one comes from within, the other from without; and therefore that the one is a mere puff, and inflated tumor of the soul, a mere buble, which of itself would break, but the other solid and enduring, being the strength of God himself who is omnipotent; for God's strength is vouchsafed to a godly man, and Christ showeth forth his power in them, 2 Cor. 12.10. When I am weak, then I am strong. Whereas the proud Philosoper, when he was strong, then he was weak: Yea Paul findeth a kind of omnipotency in himself, but not of himself, Phil. 4.13. I can do all things through Christ that strengthens me.

Lastly, This Philosophical boldness is only for carnal and vain ends; it was for vain glory, it was to please their own humors ; it was not to glorify God, to set up his power and goodness. You see David's Psalms breathing forth praise and honor to God continually, you see there is nothing owned but God's power; whereas whatsoever these Apes of fortitude and courage did, it was for vain applause, and to set up themselves. The Martyrs were so humble and sensible of their unworthiness, even under their greatest joy and support, that they refused the name of Martyr, as too great a word: They said Christ only deserved to be called so; for the Scripture gives him that name: So that the wonderful strength and consolations, wherein the Martyrs did abound, were accompanied with deep apprehensions of their own unworthiness, at that very time.

In the second place, Let us come more closely to the general disease of all people almost ; and that is of such, who though afflicted, though stricken with diseases, and ready to give up the ghost, or though the hand of God be against them several ways; yet they will say, I will lay me down and sleep, yea I will set myself down,