XXXI SERMONS Preached to the PARISHIONERS of Stanford-Rivers in Essex, Upon several Subjects and Occasions. BY CHARLES GIBBES, D. D. rector of that Church, and Prebendary of Saint Peter's at Westminster. Never before made public.   printer's device of Richard Royston, featuring fruits and a sun 
QVI SEQVITUR ME NON AMBULAT IN TENEBRIS  
LO●●●● Printed by E. Flesher, 〈…〉 most Sacred MAJES●● 〈…〉   

To the wellbeloved, the PARISHIONERS Of Stanford-Rivers in the County of Essex, Grace and Peace, from God the Father, and our Lord Jesus Christ, be multiplied.  
IN this Age and Nation abounding with Learned Men and Books of all sorts, especially in Points of Sacred Theology, I should not have thought any thing of Mine worth the Press, being conscious to myself of mine own Unfitness for that Employment, by reason of Age and other Imperfections, had not your Importunity extorted these Papers from me, which I now exhibit to you. But that I might not be wanting in what I am able for your Edification in the Doctrine of Christ, I have yielded to adventure an Impression of them: whereunto I have been induced by a like Consideration with that of Saint Peter, 2 Epist. ch. 1. vers. 12, 13, 14. where his writing is declared to be out of an apprehension of his approaching Dissolution, that after his Decease there might be that extant which might keep in their Remembrance that which he had taught them, and wherein they were established. It is part of my Rejoicing, that I have had so much Ability as to hold forth the Word of God to you in any measure; and that it hath found so ready Reception with you. It is that which I pray for, and earnestly exhort you to, that you will never forget the Saving Truths you have been taught, though I be buried in oblivion; nor backslide to Error or Profaneness: But that you be still constant in the true Faith of Christ, and the right Worship of God, in public, and in your private Families, seeking the Divine Benediction on yourselves and Families, and living in mutual Love, and Helpfulness towards all: as knowing, that the saving Grace of God hath appeared to all men, teaching us, that denying Ungodliness and worldly Lusts, we should live soberly, righteously and godly in this present World; looking for that blessed Hope, and the glorious Appearing of the great God, and our Saviour Jesus Christ, who gave himself for us, that he might redeem us from all Iniquity, and purify unto himself a peculiar People, zealous of Good works. Whereunto if this Writing or any Labour of mine may conduce, I have my Desire; who, recommending both you and this Work to the Almighty's Blessing, do yet remain  
Your truly loving and faithful Servant in Christ, CHARLES GIBBES.   

A TABLE of the several TEXTS discoursed upon.  
PSAL. VI 6. I Am weary of my Groaning: every night wash I my Bed, and water my Couch with my Tears. Three Sermons. pag. 1, 19, 37. PSAL. LI. 1, 2. 
Have mercy upon me, O God, according to thy Lovingkindness: according to the multitude of thy tender Mercies, blot out my Transgressions.  
Wash me throughly from mine Iniquity, and cleanse me from my Sin.  57 PSAL. LI. 3. I acknowledge my Transgression, and my Sin is ever before me. 75. PSAL. LI. 11. Cast me not away from thy Presence; and take not thy Holy Spirit from me. Two Sermons. 87, 99 PROV. XVIII. 14. The Spirit of a man will sustain his Infirmity: but a wounded Spirit who can bear? Two Sermons. 111, 121. PSAL. CXXX. 4. But there is Mercy, or Forgiveness, with thee, that thou mayst be feared. 131. PSAL. LXXIX. 8. O remember not against us former Iniquities: let thy tender Mercies speedily prevent us, for we are brought very low. 153. HEBR. IU. 7. To Day if you will hear his Voice, harden not your Hearts 173. ROM. VI 1. and part of 2. 
What shall we say then? shall we continue in Sin, that Grace may abound?  
God forbidden.  185. LAMENT. III. 22. It is of the Lord's Mercies that we are not consumed, because his Compassions fail not. 197. PSAL. LVI. 13. For thou hast delivered my Soul from Death: wilt thou not deliver my Feet from Falling, that I may walk before God in the Light of the living? Two Sermons. 217, 235. PSAL. CXIX. 15. I will meditate in thy Precepts, and have respect unto thy Ways. 251. PSAL. CXXII. 1. I was glad when they said unto me, Let us go into the House of the Lord. 263. PSAL. XXXVII. 4. Delight thyself in the Lord, and he shall give thee thy Heart's desire. 275. 1 PET. III. 13. And who is he that will harm you, if ye be Followers of that which is Good? 287. PSAL. XVI. 11. Thou wilt show me the Path of life. In thy Presence is fullness of Joy, at thy right hand there are Pleasures for evermore. Two Sermons. 305, 325. PSAL. LXXIII. 24. Thou shalt guide me with thy Counsel, and afterwards receive me to Glory. 345. PSAL. XL. 8. I will both lay me down in peace, and sleep: for thou, Lord, only makest me dwell in Safety. 357. 1 JOHN III. 1. Behold what manner of Love the Father hath bestowed upon us, that we should be called the Sons of God. 371. PSAL. CXIX. 34. Give me Understanding, and I shall keep thy Law; yea, I shall observe it with my whole Heart. 383. PROV. XIV. 2. He that walketh in his Uprightness, feareth the Lord: but he that is perverse in his Ways, despiseth him. Two Sermons. 399, 411. REVEL. VII. 15. Therefore are they before the Throne of God, and serve him day and night in his Temple; and he that sitteth on the Throne shall dwell among them. 421. JOHN VIII. 56. Your Father Abraham rejoiced to see my Day: and he saw it, and was glad. 435. GEN. XII. 1. Now the Lord had said unto Abraham, Get thee out of thy Country, and from thy Kindred, and from thy Father's House, unto a Land that I shall show thee. 449.   

Imprimatur.  
Febr. 27. 1676/ 7. Guil. Sill, R. P. D. Henr. Episc. Lond. à Sacris Domesticis.   

DAVID's GROANS. Part I.  
The First SERMON.  PSALM vi. 6. 
I am weary of my Groaning: every night wash I my Bed, and water my Couch with my Tears.  
THIS Psalm is entitled to David, and is styled by many, One, or the First, of his Penitential Psalms: And it is true, it expresseth his Agony and dolour of mind, for his Sickness undoubtedly, for his Sins as the Cause of it in likelihood, and so for both; as in a Psalm parallel to this he complains, Psal. 38.4. which two make a heavy Burden, too heavy for any man to bear. The Burden of one only (to wit, of Sin, though not his own,) made the Mighty One, the Mighty God, to stoop under it, when he bore the Sins of Men in his own body on the Tree: insomuch that as in the Garden he told his Disciples, Matth. 26.38. My Soul is exceeding sorrowful unto death; so on the Cross, he cried out in the Anguish of his spirit, Matth. 27.46. O God, my God, why hast thou forsaken me?  
No marvel then, that holy David, though a man after God's own heart, and one that was of so bold and magnanimous a spirit, as to encounter with a Lion and a Bear; that with the most gallant Courage a man shall likely meet with, could slight the proud Vaunts and Menaces of the great Goliath of Gath, and be no more affrighted by him, then as if he had been to encounter with a Child, while by faith he saw God for him; yet when he saw God against him, calling his Sin to remembrance, laying Affliction on his loins, consuming him with the blow of his hand, that he (I say) should shrink under the burden, his spirit slag, his heart faint, and he roar and cry out like a Child, as in the words of my Text, I am weary of my Groaning, etc.  
Which words express the sad plight of David under some heavy Pressure, which drew from him  
1. Groaning; the doleful sound of the Inwards, Lungs, and other of the Bowels, upon the feeling of some oppressing Burden, Grief, or Pain, or the apprehension of some expected approaching Evil. And this Groaning of David is with weariness, so excessive, as that it did even break his Heart.  
2. It drew from him Tears, which are the emanations of watery moisture from the eyes, drawn out sometimes by excessive Joy; but most commonly by sad afflicting Griefs, which do not stupefy, but affect the Heart. These Tears of David are described  
1. By the abundance of them, They made his Bed to swim: they watered his Couch. Beds and Couches are utensils made for Rest and Ease, the one in the Night, the other in the Day, when either labour, sickness, or other malady, makes us to betake ourselves to them for repose and refreshing. So said Job in his Calamity, My Bed shall comfort me, my Couch shall ease my complaint, Job 7.13. Now to have the Bed to swim with Tears, to have the Couch watered with his own Tears, is a sign of no Rest nor Ease by them, and therefore of extreme remediless Grief.  
2. His Weeping is aggravated by the incessantness of it; in the Night, made for Rest, and that every Night, yea, all the Night. And in the Day too, (for that is the time of using the Couch.) So that, as elsewhere he expresseth himself, he went mourning all the day long, and day and night God's hand was heavy upon him, and his moisture was turned into the drought of Summer.  
But may it not be said, Ad quid perditio haec? Wherefore was this waste? what was the cause of this excessive Groaning and Weeping? Scire est per Causam scire: We never well understand a thing, till we know the Reason of it. Weeping and Groaning are sometimes voluntary and of choice, when a person sets himself to weep and groan; as when S. Peter, remembering Christ's words, went out and wept bitterly, Matth. 26.75. Sometimes they are involuntary; as when the Christians, Act. 20.37, 38. parted with S. Paul, they wept sore, sorrowing most of all for the word which he spoke, that they should see his face no more. Sometimes because of Calamity, sometimes because of Sin, and sometimes for both. Sometimes to express Compassion, Tenderness and Love; as when S. Paul by the space of three years ceased not to warn the Arians night and day with Tears, Act. 20.31. Sometimes for their own Sins and Calamities; sometimes for the Sins or Calamities, or both, of others. Christ, when he perceived the Pharisees infidelity and hardness of heart, sighed deeply in his spirit, Mark 8.12. when he beheld Jerusalem, he wept over it, Luk. 19.41. when he saw Mary weep, Christ groaned in the spirit, and was troubled, and wept upon Lazarus his burial, Joh. 11.33, 35. Jeremiah the Prophet wisheth, Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people, Jer. 9.1. And Chap. 13.17. he tells them, If ye will not hear it, my Soul shall weep in secret places for your Pride; and mine eyes shall weep sore, and run down with tears, because the Lord's Flock is carried away captive. Which he did abundantly perform, when he made his Book of Lamentations. David, Psal. 119.136. saith of himself, Rivers of waters run down mine eyes, because they keep not thy Law. And these indeed were charitable Tears for others.  
But the Groaning and Weeping in my Text was for himself: partly natural and involuntary, because of his weakness, the vexing of his bones; partly voluntary and of choice.  
1. Because his Affliction, whether Sickness or other Distress, was likely to bereave him of Life, and thereby deprive him of the opportunity of praising God among the living; in which he so much delighted, as to count his life a burden to him, when he could not come to the Tabernacle to praise God, Psal. 42.1, 2. and 48.1, 2, 3. Which is gathered from his plea why God should save him from his present Malady; For (saith he, vers. 5. next before my Text) in Death there is no remembrance of thee, in the Grave who shall give thee thanks? It seems he had some Sickness or other Danger which he apprehended to be mortal, (which is not related in the Books of Samuel,) and that put him upon this sad Complaint in my Text. As in like manner Hezekiah complained in his Sickness, Isa. 38.10, 11. I said in the cutting off of my days, I shall go to the gates of the Grave; I am deprived of the residue of my years. I said, I shall not see the Lord, even the Lord in the land of the living: I shall behold man no more with the inhabitants of the world. vers. 18. For the Grave cannot praise thee, Death cannot celebrate thee: they that go down into the Pit cannot hope for thy truth. This than was the Grievance which made their other Malady so disquieting to them, that it would put an end to their praising God on Earth.  
I do not question whether the Patriarches looked only for Temporal Blessings, whether they believed the Immortality of the Soul, the Beatifical vision immediately after Death, the Resurrection of the body; sigh Heb. 11. it is resolved, that Abraham looked for a City which hath foundations, whose builder and maker as God, vers. 10. that they confessed they were Strangers and Pilgrims upon Earth, vers. 13. that they sought and desired a better Country, to wit, an Heavenly, vers. 14, 16. that they accepted not deliverance, that they might obtain a better Resurrection, vers. 35. As our Lord Christ, Luk. 23.46. and S. Stephen, Act. 7.59. commended their Spirits into God's hands: so David, Psal. 31.5. Into thine hand I commit my Spirit; thou hast redeemed me, O Lord God of truth. Yet certain it is, whether by reason of their great affection to the solemn Worship of God on Earth, their expectations and apprehensions of God's Promises, or their imperfect umbratile Twilight-knowledge of the Mysteries of Christ, they seem not to be alike apprehensive of the Happiness of the Soul after death, as the holy Apostles and Martyrs were after Christ's Ascension; and therefore bemoan their exclusion out of the Land of Canaan, and their privation of natural Life, more passionately than seems to agree with the quietness and rejoicing which the Saints since Christ's Ascension have expressed in their Death.  
2. A Second Cause of David's excessive Grief is intimated here, vers. 7. Mine eye is consumed because of Grief, it waxeth hold because of all mine Enemies: and vers. 10. Let all mine Enemies be ashamed and sore vexed; let them return and be ashamed suddenly. It seems he apprehended they would, (or knew they did) if God took away his Life, insult over him, and reproach him, for his often profession of trusting in God, if God did not help him. So Psal. 42.3. My Tears have been my meat day and night, while they continually say unto me, Where is thy God? vers. 9, 10. I will say unto God, My Rock, why hast thou forgotten me? why go I mourning because of the oppression of the Enemy? As with a Sword in my bones mine Enemy's reproach me, while they say daily unto me, Where is thy God? The vilifying of his God, and the deriding of his hope in him, was more grievous to David, than his Exile, or Sickness, or Death itself.  
3. Nor are we to doubt (though it be not expressed in the Text) that those Groans and Tears of David were also Penitential, occasioned by the Remembrance of his Sins: for elsewhere is the like Complaint. Sin is that poisonous Herb which made his Affliction bitter and deadly to him; like the wild Gourd, that made the Sons of the Prophets cry out, (Mors in Olla) There is death in the pot, 2 Kings 4.40. Thus Psal. 38.2, 3, 4. Thy hand presseth me sore. There is no soundness in my flesh, because of thine Anger: neither is there any rest in my bones, because of my Sin. For mine Iniquities have gone over my head; as an heavy burden, they are too heavy for me. Psal. 40.12. Innumerable Evils have compassed me about; mine Iniquities have taken hold upon me, so that I am not able to look up: they are more than the hairs of my head, therefore my heart faileth me. Psal. 41.4. I said, Lord, be merciful unto me; heal my Soul, for I have sinned against thee. Where he expresseth his Misery, he doth often declare his Sin to be the Cause of it: as he prays for the removal of the one, so for the pardon of the other; and as he complains of the one, so he bewails the other. And therefore it is to be so conceived here, where he describes the vehemency of his Groaning, and the redundance of his Tears; which is confirmed by that which he saith here, vers. 8. Depart from me, all ye workers of Iniquity, for the Lord hath heard the voice of my weeping: which implies a penitential frame of spirit to have been in David, when he made this Prayer; he abandoned the society of the workers of Iniquity, which is one principal part of Repentance, showing displicency with ourselves for Sins committed, and resolution to avoid the Occasions of Sin, to which we may be tempted: there being no sign more evident of loving Sin, then comforting with the workers of Iniquity; nor any means more necessary to avoid it, (which is the chief part of Repentance,) then to shun the company of the practisers of Evil.  
And that his Tears were penitential, is intimated, in that it is said they had a Voice, a praying Voice to God: which what other can it be deemed to be, then Confessing of Sin to God, Complaining to him of his Misery be reason of it, Deprecating of his Vengeance? as vers. 1. he expressed himself, O Lord, rebuke me not in thine Angor, neither chasten me in thy hot Displeasure. Suitably hereto he speaks Psal. 39.8, 10, 11. Deliver me from all my Transgressions; make me not a reproach to the foolish. Remove thy stroke away from me: I am consumed by the blow of thy hand. When thou with rebukes dost correct man for Iniquity, thou makest his beauty to consume away like a moth: Surely every man is vanity. So that hereby we may well conclude, (without much straining of the Text,) That those Groans and Tears were mixed, partly from the sense of Affliction, and in that respect involuntary; partly Penitential, from the sense of his Sin, and in that respect voluntary: and that he mourned (propter malum Culpae, as well as propter malum Poenae,) for the Evil of Acting as well as the Evil of Suffering; for both together, as being concatenate, and the one following the other. And accordingly we may hence infer these useful Propositions.  

1. That when God visits for Sin, the Pain is extreme and intolerable.  
2. That Beds and Couches and other bodily Refections little avail to ease a Conscience or a Person that is oppressed with the weight of God's Stroke for Sin.  
3. That the want of opportunities of glorifying God is very grievous to a Godly man when he is under Affliction.  
4. That it aggravates his Affliction, when by reason of his Suffering, Reproach is likely to be cast upon God.  
5. The Groans and Tears and Disquietness of an Holy person are as well or more for his Sins, than his Sufferings.  
6. In such sense of Misery or Sin, the pious Penitent bemoans himself to God, confesses, bewails his Sins, humbles himself before him, deprecates his Wrath, and earnestly seeks by Prayer and Supplication for Forgiveness of Sin, Healing, and Peace from God.   
I shall consider each of these as they are placed.  

I. PROPOSITION.  
That when God visits for Sin, the Pain is extreme and intolerable.  
Be it Sickness, Exile, Restraint, or whatever other Affliction the Almighty brings a man's Sin to remembrance by, it will fetch Groans and Sighs from his Breast; Tears, Rivers of tears, from his Eye. The Anguish, the Venom of his Indignation will drink up his Spirits. Though (as Solomon saith, Prov. 14.9.) Fools make a mock of Sin: It is a sport to a fool to do mischief: (Prov. 10.23.) yet the conclusion will be, when God visits for it, Indignation and Wrath to them that are contentius, and obey not the Truth: Tribulation and Anguish upon every Soul of man that doth evil, Rom. 2.8, 9 When Abner and his men, and Joab and his men, met by the Pool of Gibeon, Abner said to Joab, Let the young men now arise, and play before us: but when they had a while been at the sport, Abner calls to Joab, and says, Shall the Sword devour for ever? knowest thou not that it will be Bitterness in the latter end? 2 Sam. 2.14, 26.  
A man never thrives by Sin: he may for a while be in great Power, flourish like a green Bay-tree; but in the conclusion Terrors take hold on him as waters, a Tempest stealeth him away in the night, saith Job, 27.20. The lips of a strange woman drop as an hony-comb, and her mouth is smother than oil: But her end is bitter as wormwood, sharp as a two-edged sword, Prov. 5.3, 4. Stolen waters are sweet, and bread eaten in secret is pleasant, Prov. 9.17. But after the mouth is filled with gravel, Prov. 20.17. Though Wickedness be sweet in a man's mouth, though he hid it under his tongue, as men use to do, who would keep the taste of Sweetmeats long with them; Yet his meat within him is turned into the Gall of Asps. He hath swallowed down Riches, and he shall vomit them up again: God shall cast them out of he Belly, saith Zophar, Job 20.12, 14, 15. The whole Books of the Proverbs and Job, yea and the whole Bible, are so full of such expressions, as that a man scarce reads a Chapter, but something or other occurrs to this purpose: yea all sorts of Writers, sacred and profane, have left upon record their Observations concerning the attendance of Punishment upon Sin; the lying of Sin at the door, when Evil is done within; the avenging Eye of God; the Terrors that are subsequent, when Conscience is awakened; the secret and silent Lashes and Tortures of a guilty Conscience, when Affliction, Trouble, the apprehension of Death or God's Anger seize on the spirit of a man. We need not instance in Cain, Saul, Judas, Felix, and such like, which the Scripture mentions; nor such as Nero, Caligula, and others, of whom the Roman and Greek Historians speak; nor of Spira, and others of later Times: The Confessions of David, the Complaints of Job, the Lamentations of Jeremiah, yield us pregnant proofs of this Truth.  
Besides the forealleged Texts, David tells us, Psal. 32.3, 4, 5. that when he kept silence, his bones waxed old, through his Roaring all the day long. For day and night the Hand of God was heavy on him; his moisture was turned into the drought of Summer; till he acknowledged his Sin. Psal. 31.10. My strength faileth because of mine Iniquity. Psal. 38.8. that he was feeble and sore smitten, that he roared by reason of the disquietness of his heart. Job speaks thus to God, Job 13.26. Thou writest bitter things against me, and makest me to possess the Sins of my youth. And Jeremy, Lament. 1.14. The yoke of my Transgressions is bound by his hand, they are wreathed and come up upon my neck: he hath made my strength to fall: and vers. 20. Behold, O Lord, for I am in distress; my bowels are troubled, mine heart is turned within me; for I have grievously rebelled.  
This Anguish from the sense of Sin ariseth,  
1. From the nature of Sin, which is really mischievous, though seemingly pleasant. Sin is of a Serpentine kind; it hath a smooth Skin, but a venomous Tail. The sting of Death (saith S. Paul) is Sin, 1 Cor. 15.56. It is a Sting, and that deadly, though it be hidden. What Solomon saith of the Drunkard's Cup, Prov. 23.31, 32. though when the wine is red in the Glass, giveth its colour in the Cup, and moveth itself aright, it is very delightful; yet at last it will by't like a Serpent, and sting like an Adder; is true of every Sin. There is a deceitfulness of Sin, which hardens men in the committing of it, Heb. 3.13. Men are fearless and secure while the pleasure of Sin beguiles them; the consequent upon it is hidden from them: they discern not God's Eye to be on them: they delude their Souls with blasphemous imaginations, as if he saw it not, had forgotten it, were such an one as themselves. But it is otherwise: when he sets their Sins in order before them, rouzes up their sleepy Consciences, causeth their Iniquities to stare in their faces; then they find that there is a Sting in Sin; the sweet drink which they swallowed down pleasantly, gnaws and frets their bowels, torments and corrodes their spirits, so that they sigh and groan, and are ready to destroy themselves to be rid of that Venom which they so easily and greedily drank down before.  
2. From the Properties of God ariseth the Dolour that is consequent on Sin.  
1. The Omniscience of God, which discerns all the most hidden ways of man: which caused Job to say, Chap. 31.3, 4. Is not destruction to the wicked, and strange punishment to the workers of Iniquity? Doth not he see my ways, and count all my steps? We are foolishly apt to imagine, that God sees not through the thick Clouds, that he hath forgotten, that he regards not what we do: and thus we befool ourselves with such devices as in the end ruin us. We are like that Bird, that puts its head in a hole, as if thereby it were safe from the Fowler: like Children, we wink ourselves, and think none sees us, because we see none. A deceived Heart thus turns us aside, that we cannot say, Is there not a Lie in my right hand? Quod nimis miseri volunt, hoc facilè credunt. But what saith the Psalmist? Psal. 44.20, 21. If we have forgotten the name of our God, or stretched out our hand to a strange God; Shall not God search this out? for he knoweth the secrets of the heart. Hence doth Moses derive the Affliction of Israel in the Wilderness, Psal. 90.7, 8. We are consumed by thine Anger, and by thy Wrath are we troubled. Thou hast set our Iniquities before thee, our secret Sins in the light of thy Countenance.  
2. The Purity of God makes God to hate Sin, and so not to tolerate it. Thou art of purer eyes, (saith the Prophet Habakkuk, 1.13.) then to behold Evil, and canst not look on Iniquity. Though he sees it, yet he will not see it: he knows it, and looks on it, yet turns away his face from it; as we do, when we see some noisome unclean thing, which we cause to be removed out of our sight. And this must needs create Trouble. As when the Sun shines not on the world, Clouds and Darkness and Tempests quickly overspread the Heavens: so when God hides his Face, Sorrow and Anguish of spirit take hold on men's Souls. Odium est Appetitus amovendi; Hatred is a desire of removing of that which we hate from us. I hate the work of them that turn aside, it shall not cleave to me, (saith David, Psal. 101.3.) It is much more true of God. Psal. 5.4, 5, 6. Thou art not a God that hath pleasure in Wickedness, neither shall Evil dwell with thee. The Foolish shall not stand in thy sight; thou hatest all workers of Iniquity. Thou shalt destroy them that speak leasing. God's Holiness moves him to inflict Anguish on men for Sin.  
3. So doth also his Truth. He hath given us a Law, and hath fenced it with many Threaten, that it might not be broken. He is true in his Threaten as well as in his Promises: as he is engaged to make good the one, so to verify the other. We are sure (saith the Apostle, Rom. 2.2.) that the Judgement of God is according to truth against them which commit such things: and again, Rom. 3.4. Let God be true, but every man a Liar; as it is written, That thou mightest be justified in thy say, and mightest overcome when thou art judged, or dost judge. God forceth the Jews to acknowledge this, when he puts the question to them, Your Fathers where are they? and the Prophets do they live for ever? But my words and my Statutes, which I commanded my servants the Prophets, did they not take hold of your Fathers? They returned and said, Like as the Lord of Hosts thought to do unto us, according to our ways and according to our do, so hath he dealt with us, Zech. 1.5, 6.  
4. The Justice of God, as well as the Veracity of God, engageth God to inflict Anguish on men for Sin. His eyes are upon all the ways of the sons of men, to give to them according to their ways, and according to the fruit of their do, Jer. 32.19. He is the Judge of all the World, and therefore must needs do right; as Abraham pleaded Gen. 18.25. That be far from thee, that the Righteous should be as the Wicked. So in like manner we may say, That be far from God, that the Wicked should be as the Righteous. Yea, God complains, Mal. 2.17. thus, You have wearied the Lord with your words: yet ye say, Wherein have we wearied him? When ye say, Every one that doth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of Judgement? And again, Mal. 3.13. Your words have been stout against me, saith the Lord: yet ye say, What have we spoken so much against thee? He tells them, vers. 15. Ye call the proud happy: yea, they that work Wickedness are set up; yea, they that tempt God are even delivered. See how God counts himself blasphemed, when he is charged to favour Evil men, by not executing Justice on them. Justitia est perpetua & constans voluntas suum cuique tribuendi, (saith Justinian in the beginning of his Institutions;) Justice is a perpetual and constant will of giving to every one his own. And sure, as Praise is due to them that do well; so Vengeance to him that doth evil. As Powers be ordained of God in his Ministers to reward well-doing with praise; and to be revengers for wrath upon him that doth evil, Rom. 13.4. so God (whose Deputies they are, and bear his name,) will render to every man according to his works.  
5. It is from the Power of God that such Anguish befalls men for Sin, as I have asserted. He is great in power, and will not at all acquit the wicked, saith the Prophet Nahum, 1.3. Moses therefore, having bewailed the great Devastation of mankind by God's Anger, that carries them away as with a Flood, breaks out into these words, Psal. 90.11. Who knoweth the power of thy Anger? even according to thy fear, so is thy Wrath. Whereby he plainly intimates, that the Power of God makes God's rebukes for Sin extreme and intolerable. 1. Because they reach to all parts of a man. He can punish Soul and Body, yea and cast both into Hell-fire, Matth. 10.28. 2. He can make all or any of the Creatures his Instruments of Punishment; he can arm the least Worm for Vengeance: yea and that which makes it most unsupportable, he can make a man's own Spirit his Sword to wound him; and this is of all the sorest; it being true which Solomon saith, Prov. 18.14. The spirit of a man will sustain his Infirmity: but a wounded spirit who can bear? 3. There is no way to escape from it, or to avoid the Affliction he will bring on a person; there being neither hiding-place where he cannot find a man, nor remote place whither his hand cannot reach, nor any auxiliary power to match or withstand him, nor any Remedy but by him. Qui vulnera fecit, Solus Achilléo tollere more potest. Which brings in the Second Observation.   

II. PROPOSITION  
That Beds and Couches and other bodily Refections little avail to ease a Conscience or a Person that is oppressed with the weight of God's Stroke for Sin.  
This Job found, 7.13, 14, 15. When I say, My Bed shall comfort me, my Couch shall ease my Complaint; Then thou scarest me with Dreams, and terrifiest me through Visions: So that my Soul chooseth strangling, and death rather than life. And the like we may say of any other Creature-help. All the Artists, Orators, Divines, Angels, and whatever there is in the Universe to cure or alleviate an afflicted Spirit, are no more able to redress its Malady, without God, than the old World was to stay the universal Deluge; or Sodom to prevent its Burning with fire and brimstone from heaven. It is God's Prerogative to kill, and to make alive; to bring down to the Grave, and to bring up; to raise the Fiend of an awakened Conscience, and to lay it again. He that made the Spirit can by the Spirit and his Son's Blood quiet and purge the Conscience from dead works, to serve the living God, and he alone.   

APPLICATION.  
To apply this then to your use.  
1. It should deter you from sinning against God. Though Sin may smile upon you before you commit it, it will by't you when you have acted it. It may sing you a fair pleasant Song, like a Siren; but it will destroy you, if it entice you thereby. S. James tells you the true brood of Sin, 1.14, 15. Every man is tempted, etc. Though the Pleasures of Sin be delightful, yet they are poisonous. Quisquámne Venenum vult in Auro? Will any man venture to drink Poison in a golden Cup? You that are given to drink excessively, consider while the Cup is at your mouth, that there will be a Cup of Wrath given you to drink, the Venom whereof will set your Bones on fire, and drink up your Spirits. You that are given to unclean and unlawful Lusts of the body, if you be not afraid of the Morbus Gallicus, yet fear the Wrath of him who will judge such persons, and burn you with a more unquenchable Fire then that which consumed Sodom and Gomorrah. You that so love the Mammon of Iniquity, that you serve it; that regard not how you get Wealth, per fas, per nefas, by right or wrong, Rem, Rem, quocunque modo Rem, Money any way, though by Sacrilege, public Robbery, Grinding the face of the Poor, by Bribery, Extortion, Perjury, Over-reaching in bargaining, Defrauding, Theft, or any other way; think of Zechariah's flying Roll, the Curse, Zech. 5.4. which God will bring forth, and it shall enter into the house of the Thief, and into the house of him that Sweareth falsely by his Name; and it shall remain in his house, to cut off or torture the Inhabitant, and to consume the Materials of the house. You that are profane Scoffers, that deride the Word and Service of God; or close Hypocrites, that counterfeit Godliness; know that God will not be mocked, and cannot be resisted. Let me say to you, or any other Sinner who goes on in any sinful way, insensible of the Sting which is in the Tail; the Terrors of Conscience, and Wrath of God, these will surely overtake him, without Repentance: yea and if he do repent, will in some measure bring Anguish and Pain to him. And as the Apostle saith to the Corinthians, 1 Cor. 10.22. Do we provoke the Lord to Jealousy? are we stronger than he? If we be, sin and spare not: if not, consider the evil that will follow, all ye that forget God; lest he tear you in pieces, and there be none to deliver you, Psal. 50.22.  
2. If you have sinned, think not to wear out by time the impression Sin makes on thy Conscience; nor to extinguish the sense of Sin, by Drinking, merry Company, carnal Pleasure, vain Mirth, Music; or to lay it asleep by Formality in Religion, Pope's Pardons, Priests Absolutions, without true Repentance and Faith in Christ. All these are Physicians of no value, Forgers of Lies, as Job speaks, 13.4. Do rather as Job did, 42.5, 6. say to God, I have heard of thee by the hearing of the ear; now mine eye seethe thee. Wherefore I abhor myself, and repent in dust and ashes. Humble thyself under his hand: pray to him not to rebuke thee in Anger, nor chasten thee in his hot Displeasure; but to have mercy on thee, and heal thy Soul that hath sinned against him. Bring with thee penitential Groans and medicinal Tears of that Sorrow which is according to God, working Repentance to Salvation, not to be repent of: and with it Faith in the blood of Christ, which cleanseth from all Sin. And if thou come to God in this manner, doubt not but God will perform to thee what he saith, Isa. 57.18. I have seen his ways, and will heal him; I will lead him also, and restore Comfort unto him and to his mourners. Amen.  
LAUS DEO.    

DAVID's GROANS. Part II.  
The Second SERMON.  PSALM vi. 6. 
I am weary of my Groaning: every night wash I my Bed, and water my Couch with my Tears.  
THIS Psalm, or Poem de Tristibus, is entitled to David, and contains an holy Elegy or mournful Complaint to God concerning his present Affliction, whether Sickness, or Exile, or whatever other Grievance he was under: the effect whereof was,  
1. Groans, and those usque ad lassitudinem, deep continued Groans, which shown much Anguish of spirit he was under; I am weary with my Groaning.  
2. Tears, a sign of Grief; and those not a few, not like a small Mist or Dew, that a little moistens; but as a great shower of Rain, that makes a Flood, so as to make his Bed to swim, and to water his Couch. And these too continued night and day, yea all the night, or every night and every day, (it's likely) for the time: and that so as to disappoint him of the benefit of his Bed for Rest in the night, and of his Couch for Ease in the day.  
The Causes of which sad estate are intimated: vers. 5. his fear of being deprived of the opportunity of remembering God, and giving him thanks among the living; the insulting of his Enemies, vers. 7, 10. and especially their Reproaching his Affiance in his God; and, by collation with the like Complaints in other Psalms, the Remembrance of his own Sins, which made, as his present Affliction very heavy, so his Groans and Tears vocal, that is, supplicatory, vers. 8. Whence these six Conclusions or Propositions have been deduced, and the two first already handled.  

1. That when God's hand is on any for Sin, it is heavy and intolerable.  
2. Beds and Couches give not Ease, when God brings Sin to remembrance.   
Of these I shall say no more.  

3. The want of opportunity of glorifying God is very grievous to a person that is Godly, when he is under Affliction.  
4. That it aggravates his Affliction, when by reason of his Suffering, Reproach is likely to be cast on God.  
5. The Groans, Tears and Disquietness of an Holy person under his Affliction are as well or more for his Sins, than his Sufferings.  
6. In such sense of Misery or Sin, the pious Penitent bemoans himself to God, confesseth, bewaileth his Sin, humbleth himself before him, deprecateth his Wrath, and earnestly seeketh by Prayer and Supplication for Forgiveness of Sin, Healing, and Peace from God.   

III. PROPOSITION.  
That the want of opportunity of glorifying God, by praising of him, by commemorating his Goodness, exciting of and joining with others in the celebrating his Praise, is very grievous to a person that is Godly, and adds to his Affliction by Sickness, or Exile, or other Restraint which he is under.  
This was one Reason of David's Tears and Groans here. And to like purpose he argues with God, Psal. 30.9. when He hid his face, and himself was troubled; What profit is there in my blood, when I go down to the Pit? shall the Dust praise thee? shall it declare thy Truth? And Hezekiah in his Sickness bemoans his Condition thus, Isa. 38.10, 11. I am deprived of the residue of my years: I shall not see the Lord, even the Lord in the land of the living. Vers. 18. he gives the Reason, why he had great bitterness for peace; For the Grave cannot praise thee, Death cannot celebrate thee: they that go down into the Pit cannot hope for thy Truth. vers. 19 The Living, the Living, he shall praise thee. In his plea before Saul, David makes this his greatest Grievance by reason of Saul's Persecution, that he was driven from abiding in the Inheritance of the Lord, 1 Sam. 26.19. Psal. 84.1, 2. he expresseth his Affection thus; How amiable are thy Tabernacles, O Lord of hosts? My Soul longeth, yea even fainteth for the Courts of the Lord; my Heart and my flesh crieth out for the living God. And as preferring the condition of the Birds before his present condition in his Exile, he thus bespeaks God, vers. 3. Yea, the Sparrow hath found a house, and the Swallow a nest for herself, where she may lay her young; even thine Altars, O Lord of hosts, my King and my God: and then adds, vers. 4. Blessed are they that dwell in thy House: they will still be praising thee; and vers. 10. For a day in thy Courts is better than a thousand. I had rather be a Doorkeeper in the House of my God, then to dwell in the Tents of wickedness. No Society, no Habitation, no Fare, no Pleasure, could content David, while he was deprived of the Society of them that praised God, was kept from the Worship of God at his Tabernacle, debarred from access to God, to inquire of him what he was to do, and to address his Supplications to God in his House of Prayer. And the Reasons hereof are,  
1. From the Property of an Holy person, which is, to delight in Communion with God, so as to make God his Joy chief, yea, in some sort solely: that is, though he can rejoice in Wife, Children, Food, and other Blessings he hath; yet he cannot, he dares not terminate his Joys in them, but he rejoiceth in them as the gift of God, Eccles. 5.18, 19 He eats his bread with joy, and drinks his wine with a merry heart; for God accepteth his works, Eccles. 9.7. He rejoiceth in them, because he hath them with God's allowance, with his favour; they are sanctified to him by the word of God and prayer, and thereby they are good to him, 1 Tim. 4.4, 5. otherwise they would be unclean to him, Tit. 1.15. All things are good to the Godly with the light of God's Countenance, if they can have them with his acceptance, and use them for his Glory. God is the principal thing in which a renewed Nature delights: all other things are pleasant as they come from him, and tend to him; as they signify to us his good will towards us, and as they are occasions of showing our love to him. Trahit sua quemque voluptas. As carnal hearts have carnal delights; so a spiritual person delights in the things of the Spirit of God, Rom. 8.5. A Sow will feed on filth, a Sheep on tender sweet grass: So profane and ungodly men can be merry in a Tavern, in Swearing, Cursing, Singing obscene Songs, and Invectives against Piety, praising of God, hearing his Word; but a Holy heart is weary of such Company, it is a Hell to him to associate with such. Woe is me, saith David, (Psal. 120.5.) that I sojourn in Mesech, that I dwell in the tents of Kedar: but, saith he, Psal. 122.1, 2. I was glad when they said unto me, Let us go into the House of the Lord. Our feet shall stand within thy Gates, O Jerusalem: for there God is praised, there is an Assembly of them that love God, and delight in his Worship. Truly, saith S. John, (1 John 1.3.) our fellowship is with the Father, and with his Son Jesus Christ. As it is the greatest Grievance for an Epicure, a swinish, brutish, voluptuous, luxurious man, to be restrained from his Cups, wanton and sensual Company and Delights: so it is the greatest Grievance to good men, to be withheld from the Communion and Society of Saints, from the enjoyment of holy Ordinances, and employment in holy Exercises, whereby they may honour and enjoy Communion with God; because they delight in God, and count all other delight as insipid, without relish, while they want that Intercourse with God which makes all things savoury and pleasant to them.  
2. The End of a Godly man's life is to honour God, and to promote the Service and Kingdom of Jesus Christ. None of us (saith the Apostle, Rom. 14.7, 8.) liveth to himself, and no man dieth to himself. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore or die, we are the Lord's. Without God a Godly man's Life is not Vita vitalis, a lively Life, but rather a Dream then a Life: He doth sensim mori, he doth but linger, and die a linger death. This, saith the Apostle, (Phil. 1.20, 21.) is my earnest expectation and hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also, Christ shall be magnified in my body, whether it be by life, or death. For to me to live is Christ, and to die is gain. That is, the whole gain of his life or death was Christ: and therefore so he might glorify him, and enjoy him, he was indifferent whether he did live or die. He was affected so to Christ and his love to him, that in his farewell speech to the Ephesian Elders, Act. 20.22, 23, 24. he saith, And now behold, I go bound in the Spirit unto Jerusalem, not knowing the things that shall befall me there: Save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me. But none of these things move me; neither count I my life dear unto myself, so that I might finish my course with joy, and the Ministry which I have received of the Lord Jesus, to testify the Gospel of the grace of God.  
It is the property of Love, not to seek its own things, 1 Cor. 13.5. but the pleasing and serving him whom he loves, and accordingly to that he loves; he regards nothing so much as the gratifying of his beloved, is willing to part with any thing which may be inconsistent therewith, employs his faculties to the utmost, acts ad extremum virium, to the uttermost, on his behalf. Love is Affect us Vnionis, an Affection of Union: the Soul of a Lover is ubi amat, non ubi animat, not where he breathes, but where he loves; which makes him long after his beloved, as David did, Psal. 42.1, 2. As the Hart panteth after the water-brooks, so panteth my Soul after thee, O God. My Soul thirsteth for God, for the living God: when shall I come and appear before God? And for the same reason he is not content in Exile or Sickness, when he cannot have opportunity to glorify God. As, on the other side, it is well with him, when he can enjoy God, and do his work, though it be with shipwreck of all his other Commodities: he willingly parts with all, and freely relinquisheth them, for this end; as knowing that of our Saviour to be a necessary Lesson to be learned by him, He that loveth Father or Mother more than me, is not worthy of me: and he that loveth Son or Daughter more than me, is not worthy of me, Matth. 10.37. and again, Luk. 14.26. If any man come unto me, and hate not his Father, and Mother, and Wife, and Children, and Brothers, and Sisters, yea and his own Life also, he cannot be my Disciple. Excellent and worthy was the resolution of S. Paul, Act. 21.13. When he was besought not to go up to Jerusalem, because of Agabus his Prophecy of his being bound at Jerusalem, and delivered into the hands of the Gentiles; he thus repels the motion of his most loving Friends, What mean ye to weep and break my heart? for I am ready not to be bound only, but also to die at Jerusalem for the Name of the Lord Jesus. But far more excellent was the Objurgation of Christ to S. Peter, to whom (when he dissuaded him from going up to Jerusalem, to suffer death there) with indignation he turns himself with this Thunderclap, Get thee behind me, Satan, thou art an offence unto me; for thou savourest not the things that be of God, but those that be of men, Matth. 16.23.  
And indeed, though in a far inferior degree, such is the mind of all that truly love God and the Lord Jesus Christ; They are magnanimously resolved to encounter with all Difficulties for Their honour; (as Luther, who would go to Worms to witness his Doctrine before the Emperor, though he should meet with as many Devils there as there were Tiles on the houses of that City;) and are well contented when they part with the greatest outward Advantages for it. As those Martyrs that went to the Stake joyfully; and that Marquis that left the Emperor's Court, and Preferment there, his Wife and Children, to enjoy the Gospel in a Protestant City. And they think their Life not to be regarded but for the use of it in God's Service. As that learned Doctor, who being dissuaded from studying so much, whereby his Life was likely to be shortened, and told, that it was not wisdom perdere Substantiam propter Accidentia, to lose Substance for Accidents, meaning Life for increase of Learning, and communicating it by writing, answered, Nec propter Vitam vivendi perdere Causas, that it was as unfit for him to take care of his Health, and to lose the Use and End of his Life, which was the doing his work, glorifying of God, and benefitting of others. (Doctor Reynolds.) Then a Holy man lives with Comfort, when he can honour God, and do his work: but when he is stopped therein, than he is weary with Groaning, and waters his Couch with his Tears; as David did here for his present Affliction, because it hindered him from the Assemblies, wherein he might remember and thank God: as also because he feared the insolent Pride of his Enemies, that they would reproach God. Which leads us to the   

iv PROPOSITION.  
That it aggravates a Godly man's Affliction, when by reason of his Sufferings, Reproach is likely to be cast upon God.  
That the sense of this was that which so much disquieted David when he penned this Psalm, and caused the mournful Groans and Tears here mentioned, may be gathered from the next verse, where he saith, Mine eye is consumed because of Grief, it waxeth old because of all mine Enemies: and vers. 10. Let all mine Enemies be ashamed and sore vexed; let them return and be ashamed suddenly. Now the Reason why his Enemies were such a thorn in his side, when he was in Sickness or Exile, (in one of which it is likely this Psalm was penned,) is expressed Psal. 42.9, 10. thus, I will say unto God, My Rock, why hast thou forgotten me? why go I mourning because of the oppression of the Enemy? As with a sword in my bones, mine Enemy's reproach me, while they say daily unto me, Where is thy God? God had sent Samuel to anoint him King over Israel, he had promised to establish the Kingdom in his House, and to subdue all his Enemies on every side: of this he much gloried, even then when he fled to the Philistines, and changed his behaviour before them; and his Enemies in Saul's Court, or the Philistines, insulted over him, as if his hopes were at an end, God had cast him off, and would be favourable no more, had forgotten to be gracious, and did fail in his promise, Psal. 77.7, 8, 9 yet even then (as the Title of the Psalm imports, Psal. 34.1, 2.) he resolved thus, I will bless the Lord at all times: his praise shall be continually in my mouth. My Soul shall make her boast in the Lord. With this his Confidence in God they were wont to upbraid him, when he was low, in some Sickness, or in a flitting Condition, or driven from Jerusalem by his Son Absalon: as Psal. 3.1, 2. he complains, Lord, how are they increased that trouble me? many are they that rise up against me. Many there be that say of my Soul, There is no help for him in his God. So when Shimei railed on him and cursed him, 2 Sam. 16.7, 8. The like may be gathered from passages in many other Psalms; as Psal. 7. concerning the words of Cush the Benjamite; Doeg the Edomite, Psal. 52. and others. By which it may be perceived, that in his low estate David was more sensible of the Injury which might be to God's Name, than his own Calamity. Psal. 22.7, 8. among other things wherein (whether in respect of his own Condition, or prophetically describing the Anguish of our Lord Christ's Soul when he suffered for us, of which that Psalm is a manifest Prediction,) David sets out his deplorable estate, he urgeth thus, that all that saw him laughed him to scorn, they shoot out the lip, they shake the head, saying, He trusted on the Lord, that he would deliver him: let him deliver him, seeing he delighted in him. Which being the thing done to Christ, Matth. 27.43. and Christ using the first words of that Psalm, Matth. 27.46. on the Cross, it is evident, that as to David in the Type, so to Christ in the Antitype, this was one of the greatest Vexations to them in their Sufferings, that they were twitted with and scoffingly taunted for their Trust in God, as if it were a vain thing to call upon God, and to trust upon him. And indeed the Apostle tells us, Rom. 15.3. that herein Christ pleased not himself, but it was an addition to the heavy Sufferings which he underwent, that the Reproaches of them that reproached God fell on him. When Hezekiah heard of Sennacherib's message, in which he magnified himself, and vilified the God of Israel, it is said that he rend his , and covered himself with Sackcloth, and went to the House of the Lord, and sent to Isaiah this message, This day is a day of Trouble, and of Rebuke, and of Blasphemy. It may be the Lord thy God will hear the words of Rabshakeh, whom the King of Assyria his master hath sent to reproach the living God: thereby showing what he laid most to heart, that the living God should be reproached. When, by reason of the Sin of Achan, the men of Israel were smitten by the men of Ai, Joshua rend his , and fell to the earth upon his face, before the Ark of the Lord, until the eventide, he and the Elders of Israel, and put dust upon their heads: and he prayed, O Lord, what shall I say, when Israel turneth their backs before their Enemies? For the Canaanites and all the Inhabitants of the Land shall hear of it, and shall environ us round, and cut off our name from the earth: and what wilt thou do unto thy great Name? Josh. 7.6, 8, 9 Wherein you may perceive, that the Sore which most of all vexed the spirit of Joshua and the Elders of Israel, which made them to put on the habit of Mourners, was the Disparagement likely to befall the great Name of God, if the Canaanites did prevail. In like manner Moses, when he interceded for the Israelites, who had provoked God to destroy them by their Idolatry and their Murmuring, useth this Argument, of the Injury that would accrue to his great Name, if he did not spare them; preferring God's Honour before his own Advancement or Happiness: Exod. 32.11, 12. Num. 14.13, etc. Yea, the Dishonour done to God in making the Golden Calf did so incense Moses, that he broke the Tables of the Decalogue, and burned the Calf, made them drink the powder of it, and set the Levites armed to kill the Idolaters. Memorable also was the carriage of Barnabas and Paul, Act. 14.14. When the people of Lystra magnified them as Gods for the healing of an impotent man, and would have sacrificed unto them, as to Jupiter and Mercurius, they rend their , and ran in among the people, crying out, Sirs, why do you these things? We are men; turn to the living God: though they were in jeopardy of being stoned by them. This is indeed the constant disposition of all upright-hearted men, that they had rather suffer any Indignities, Injuries, Damages, Calamities, themselves, then have God's Glory and Honour be eclipsed: they are willing that any Crime, Shame, Falshood, should be imputed to them, rather than the least Ignominy or Disgrace cast on God; that their Names should become odious, than God's have the least blemish. And the Reasons are,  
1. Because they esteem themselves as nothing in comparison of God; and therefore count it a small matter, what Evil befalls them, so that God be magnified. When Abraham bespeaks God, he useth this self-debasing preface, Gen. 18.27. Behold now, I have taken upon me to speak unto the Lord, who am but dust and ashes: And Jacob, Gen. 32.10. I am not worthy of, or, as it is in the Hebrew, I am less than the least of all the Mercies, and of all the Truth, which thou hast showed unto thy Servant: And Job, 40.4. Behold, I am vile, what shall I answer thee? I will lay my hand upon my mouth; Chap. 42.5, 6. Now mine eye seethe thee, I abhor myself: And David, 1 Chron. 17.16. Who am I, O Lord, and what is my house, that thou hast brought me hitherto? 1 Chron. 29.14, 15. Who am I, and what is my people, that we should be able to offer so willingly after this sort? For we are strangers before thee, and sojourners, as were all our Fathers: our days on the earth are as a shadow, and there is none abiding.  
On the other side, they ascribe all Greatness unto God. Moses in his Song, Exod. 15.11. Who is like unto thee, O Lord, among the Gods? who is like thee, glorious in holiness, fearful in praises, doing wonders? Deut. 32.3, 4. Because I will publish the Name of the Lord; ascribe ye Greatness to our God. He is the Rock, his work is perfect; for all his ways are Judgement: a God of Truth, and without Iniquity, Just and Right is Herald Psal. 145.1, 2, 3. saith David, I will extol thee, my God and my King, and I will bless thy Name for ever and ever. Every day will I bless thee, and I will praise thy Name for ever and ever. Great is the Lord, and greatly to be praised; and his Greatness is unsearchable. The four living Creatures rest not day and night, saying, Holy, Holy, Holy, Lord God Almighty, which was, and is, and is to come. They give glory and honour and thanks to him that sitteth on the Throne, who liveth for ever. And the four and twenty Elders fall down before him that sat on the Throne, who liveth for ever and ever; and cast their Crowns before the Throne, saying, Thou art worthy, O Lord, to receive glory, and honour, and power: for thou hast created all things, and for thy pleasure they are and were created, Rev. 4.8, 9, 10, 11. Many more such expressions there are in the Songs of Hannah, the blessed Virgin, the 14000 Virgins, and other Hymns of the Saints in the Old and New Testament, which do fully show, that this is the constant disposition of all Holy hearts, to nullify all their Excellency, when it is compared with God; and to extol the Name of God as infinitely exceeding all created Being's: and therefore they conceive it most equal, that they should count the Disparagement of God as a more heavy Affliction than their own Sufferings.  
2. They know that God's Name is most tenderly regarded by him. Num. 14.21. the Lord said, Truly as I live, all the Earth shall be filled with the Glory of the Lord. Deut. 32.26, 27. I said, I would scatter them into corners, I would make the remembrance of them to cease from among men; Were it not that I feared the wrath of the Enemy, lest their Adversaries should behave themselves strangely, and say, Our hand is high, and the Lord hath not done all this. Isa. 42.8. I am the Lord, that is my Name, and my Glory will I not give to another, neither my Praise to graven Images. Isa. 48.11. For mine own sake, even for mine own sake will I do it; for how should my Name be polluted? and I will not give my Glory to another. Ezek. 20.9. But I wrought for my Name's sake, that it should not be polluted before the Heathen, among whom they were, in whose sight I made myself known unto them. In the Third Commandment, Exod. 20.7. God chargeth, Thou shalt not take the Name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh his Name in vain. And therefore the Godly are sensible of his Glory above their own Peace; and more affected with any dirt cast on God's face, than any wound given to their own persons.  
3. They know it is the Duty of all created Being's, to prefer their Maker, their Father, their King and Lord, before themselves. They know they are engaged to fear this glorious and fearful Name, The Lord their God, Deut. 28.58. as the Father that begat them, the Rock that form them, Deut. 32.6, 15, 18. When S. John would have worshipped the Angel, he forbade him, See thou do it not; for I am thy fellow-servant, and of thy brethren, the Prophets, and of them which keep the say of this Book: worship God, Rev. 22.9. As David's people counted their King (as all good Subjects do) worth ten thousand of themselves, 2 Sam. 18.3. and all honest Servants count their Master's Welfare and Credit far before their own, yea his Life before their own: so do all Holy persons God's Glory, as being their Master, their Father, their King. Croesus his Son, that never spoke before, opened then his mouth, and said, Kill not King Croesus, when a Soldier was about to slay him. So will every Child of God be moved, when his heavenly Father is blasphemed, and his Name stricken through; though he be silent when himself is abused. Christ bids us pray, Our Father, which art in Heaven, Hallowed be thy Name, before he directs us to pray, Give us this day our daily bread, And forgive us our debts. The Relation of Creatures, Children, Subjects and Servants to God, oblige every Holy person to mind and seek the sanctifying of God's Name, though it be with never so great diminution and detriment to himself.  
4. And lastly, They know that thus doing, they shall best provide for themselves. When David was little in his own eyes, God chose him to be head of his people Israel. He knew it to be true which God said to Eli, 1 Sam. 2.30. Them that honour me, I will honour; and they that despise me shall be lightly esteemed. As all Princes of worth will reward their loyal Subjects, all good Parents their dutiful Children, all wise Masters their obedient Servants: so God will do to all his truehearted Subjects, Children, and Servants. And this makes them regardless of themselves in comparison of God, as knowing, that they best provide for themselves, when they are careless of their own Estates, but most careful of his Glory.   

APPLICATION.  
1. We may hereby judge of what spirit they are, who neither in Sickness nor Health, Adversity nor Prosperity, are affected with the Worship of God, with the Dishonour or Honour that is done to his Name. Sure they have not the Heart of David, who groaned unto weariness, all the night made his Bed to swim, and watered his Couch with his Tears, because he wanted the opportunity of remembering God, of giving him thanks in his Sanctuary, by reason of his Sickness or Exile: in which he was most afraid lest his Enemies should be highly injurious to God, in speaking evil of him; was less sensible of his own Suffering. They who, well or ill, mind not to repair to the Assemblies to praise God; that are no whit moved by the taking of God's Name in vain, or the blaspheming of him, if so be they may be quiet, live at ease, in wealth, in content. They are undoubtedly of a Devilish spirit, that are enemies to the praising of God, that inveigh against and oppose the solemn Service and Worship, in holy Prayer, Praises of God, Preaching and Hearing of his most holy Word; that deride those things, and deter men from them. Much more damnable is their practice who glory in the profaning of the glorious Name of the Almighty God; who make it their sport and their gallantry to abuse the High and Holy one in vain and false Swearing, in direful Blasphemies and Curses, in impious Atheistical Jests and Scoffs: which I wish were only outlandish behaviour, that could, as heretofore, be charged only on Italianated, Hispaniolized Papists; that it were not the fashion of English Protestants, who seem often to pray, Hallowed be thy Name, and when the Commandments of the First Table are read, to say, Lord, have mercy upon us, and incline our hearts to keep these Laws; yet neither have God for their God, nor regard his Worship, nor hollow his Name, nor sanctify his Day, but pollute all with their impure Tongues and foul Feet. Oh that you that are guilty of so doing would tremble at the Damnation due to these Sins; and you who are not guilty would mourn for these Abominations in others, and be affected as David was, Psal. 119.136. Rivers of waters run down mine eyes, because they keep not thy Law.  
2. If God bring Sickness or any other Affliction upon you, let this be a Grievance to you, that you cannot be with them that are employed in God's Worship: when you are in Health, at Liberty, in Peace, omit not to wait on God in his solemn Service. Consider how unworthy a thing it is, to mind your own things, as if you owed nothing to God, from whom you have All: to forget that He is your Maker, the Father that begat you, your King, your Lord, your God, who is good, kind, and merciful to you. Let the thoughts of God be dear to you, his Name precious. Be affected like David, who could not be contented to dwell in a house of Cedar, when the Ark of God dwelled within Curtains, 2 Sam. 7.2. Be willing to further God's Honour, and the Knowledge of him, more than to furnish your own Houses, adorn your own Backs, and make provision for your own Tables. Let them be your best Friends that glorify God most; and those your Enemies, that take his Name in vain. And let your Sighs and Tears be as much for neglecting God's Service, as for omitting the pursuance of your own Ends, your own Preferments, Pleasures, Profits. In a word, where you can, endeavour to recover such from their Profaneness and Ungodliness, who mind not his Worship, or pollute his Name by any profane speeches or behaviour: pluck them as Brands out of the fire, with holy zeal for God, and compassion to them. And if you cannot amend them, yet mourn for them, (as Samuel did for Saul, when God was departed from him, 1 Sam. 15.35.) And for yourselves, take heed of suffering as Evil-doers, but be not ashamed to suffer as Christians, but glorify God therein. Amen.  
LAUS DEO.    

DAVID's GROANS. Part III.  
The Third SERMON.  PSALM vi. 6. 
I am weary of my Groaning: every night wash I my Bed, and water my Couch with my Tears.  
THIS Verse hath held us twice already. Inquiry being made of the Cause of such excessive Grief as is here expressed; it hath been resolved, That not only Pain of Body, or Bodily Restraint, drew out such Groans, such a Fountain of Tears as was let out when this Psalm was made: Privation of God's Worship, fear of the Dishonour that might accrue to God from his Enemies, Reproaching God by reason of him, are intimated vers. 5, 7, 10. to have been likewise Causes of this immoderate Sorrow. And accordingly I have already handled these four Points.  

1. That when God's hand is on any for Sin, it is heavy and intolerable.  
2. Beds and Couches give not Ease, when God brings Sin to remembrance.  
3. The want of opportunity of glorifying God is very grievous to a person that is Godly, when he is under Affliction.  
4. That it aggravates his Affliction, when by rearon of his Suffering, Reproach is likely to be cast on God.   
Thus far we have proceeded. There is plus ultrà, somewhat more to be gathered from this Flower.  
Commonly this Psalm is styled One, or the First of the Penitential Psalms. And that these Groans and Tears were for Sin, hath been gathered partly from other parallel places, Psal. 38.1, 2, 3, 4. Psal. 39.11. Psal. 40.12. Psal. 41.4. and others: from the Prayer here, vers. 1. wherein he acknowledgeth his present Affliction, Rebukes and Chastening, from God, and therefore for Sin; and vers. 8. ascribes an audible Voice to his weeping, which argues his Tears were for Sin, and with Supplication for its Pardon. And hence these Conclusions or Propositions have been deduced.  

5. That Affliction brings Sin to Remembrance; and that the Groans and Tears and Disquietness of an Holy person under his Affliction are as well or more for his Sins, then for his Sufferings.  
6. In such sense of Misery or Sin, the pious Penitent person bemoaneth himself to God, confesseth, bewaileth his Sin, humbleth himself before him, deprecateth his Wrath, and earnestly seeketh by Prayer and Supplication for Forgiveness of Sin, Healing, and Peace from God.   
And of these (with Divine assistence) I shall now speak.  

V PROPOSITION.  
That Affliction brings Sin to Remembrance; and that the Groans and Tears and Disquietness of an Holy person under his Affliction are as well or more for his Sins, then for his Sufferings.  
1. That Affliction brings Sin to Remembrance, is manifest by many Instances. When the Sons of Jacob were in straits by reason of Joseph's seeming rough dealing with them in Egypt, and his imprisoning one of them; then they remembered their Sin, which it seems they minded not before: Gen. 42.21. And they said one to another, We are verily guilty concerning our Brother, in that we saw the anguish of his Soul, when he besought us, and we would not hear: therefore is this distress come upon us. When Adonibezek was caught, and his Thumbs and great Toes cut off, he could then remember, Threescore and ten Kings, having their Thumbs and great Toes cut off, gathered their meat under my Table: as I have done, God hath requited me, Jos. 1.7. The Widow of Sarepta that entertained Elijah the Prophet, when her Son was dead, expressed herself in a fit of passion to Elijah, What have I to do with thee, O thou man of God? art thou come unto me to call my Sin to remembrance, and to slay my Son? 1 King. 17.18. Even holy Job, though an upright and perfect man, one that feared God, and eschewed evil, yet in the time of his Affliction complains, that God did write bitter things against him, and made him to possess the Iniquities of his youth, Job 13.26. When Manasseh was bound in fetters, and carried to Babylon, than he humbled himself greatly before the God of his Fathers, 2 Chron. 33.11, 12. When Jerusalem, that slighted the many Warnings of the Prophets that were sent to her, was taken by Nabuchadnezzar, and the people carried captive to Babylon, than they could remember that they had grievously sinned, and therefore were removed, Lament. 1.7, 8.  
And indeed, this is the very End of God's Afflictions, to bring men's Sins into Remembrance. In their Prosperity men are secure, they mind their Pleasures, think not of the Reckoning; they are like men that are filled with Wine, fast asleep, and heed not what is said of them, or to them, or what is near them, or intended to be done to them: and so are not moved at all by any Counsels or Warnings given them by God or man. When Wisdom calls, they refuse to hearken; when she stretcheth out her hands, no man regards it: their Prosperity destroys them, Prov. 1.24, 32. Yea, because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil, Eccles. 8.11. And therefore as men use to do when a person is thus asleep, and the house is on fire, or an Enemy is coming, they jog and pinch, and, if need be, whip and scourge and beat such a drowsy person to awaken him, that he may escape the fire or the sword, that he may perceive his folly and his danger: so doth God deal with men that sin, even the best, when they abuse their Prosperity so as to grow secure in Sin, or to become dull and sluggish about the work God requires of them; he visits them with some Affliction or other, which may bring their Sin to mind; he hedgeth up their way with thorns, and makes a wall, that they may not find their paths, as it is Hos. 2.6. What the Lord often inculcates to us concerning our Children, he is not wanting to observe towards his own. He tells us that Foolishness is bound in the heart of a Child; but the Rod of Correction shall drive it far from him, Prov. 22.15. The Rod of Reproof gives wisdom; but a Child left to himself bringeth his Mother to shame, Prov. 29.15. And therefore he often chargeth Parents to correct their Children. Correct thy Son, and he shall give thee rest; yea he shall give delight unto thy soul, Ibid. vers. 17. Chasten thy Son while there is hope; and let not thy Soul spare for his Crying, Prov. 19.18. Yea he saith, Prov. 13.24. He that spareth his Rod hateth his Son: but he that loveth him, chasteneth him betimes. And accordingly the Lord, who is wise, and knows how to handle his own Children, when he doth perceive them careless, and heedless of their Duty, secure in their Sin, sets their Sin before them, making it legible by some Correction; that they may discern their Fault by their Punishment, and being humbled for the one, may remove the other. As many as I love, (saith Christ,) I rebuke and chasten, Revel. 3.19. Which is no other than what the Author of the Epistle to the Hebrews (12.5, 6.) tells them; My Son, despise not thou the Chastening of the Lord, nor faint when thou art rebuked of him. For whom the Lord loveth he chasteneth, and scourgeth every Son whom he receiveth. Which is the same that Solomon had said, My Son, despise not the Chastening of the Lord, neither be weary of his Correction. For whom the Lord loveth he correcteth, even as a Father the Son in whom he delighteth, Prov. 3.11, 12. And before him Eliphaz in Job, (5.17.) Behold, happy is the man whom God correcteth: therefore despise not thou the Chastening of the Almighty.  
The nature of all the Afflictions which God inflicts on any is Castigation, or Vindication. It was not for any special Sin of the Child or Parents, that the man mentioned Joh. 9.2, 3. was born blind; nor that Job was under so many Calamities as we read of, was it because of any presumptuous Sin that he was chargeable with: but that in the one the works of God might be made manifest in him; in the other, that his Sincerity might be tried, that he did not serve God for his outward Prosperity. Yet there was Sin in them, and one Use of those Visitations was to show the Evil of Sin. All God's punitive Acts are Judgements; even his own Children are judged for Sin: though when they are judged, they are chastened of the Lord, that they might not be condemned with the world, 1 Cor. 11.32. Though the Avengement or vindictive Satisfaction be laid on Christ, so as that he bears the Iniquities of his Children; yet their own Sufferings are from God's Justice, occasioned by their Sins as the impulsive cause, though not intended in Satisfaction to his Justice as the final cause. Hence it is that some are so blinded, that when the Hand of God is lifted up, they will not see, Isa. 26.11. And some, when they have been stricken, have not grieved, when consumed, have refused to receive Correction; have made their faces harder than a Rock, have refused to return; have been so foolish, as not to know the way of the Lord, nor the Judgement of their God, Jerem. 5.3, 4. Yet so much effect hath natural Conscience had even in Infidels, that it hath accused or excused them between themselves, that they have judged others; as knowing the Judgement of God, that they who do commit great enormous Crimes are worthy of death, Rom. 1.32. and 2.1, 15. Even the barbarous people, Act. 28.4. were so acquainted with God's avenging Justice, that when they saw a Viper on S. Paul's hand, they said among themselves, No doubt this man is a Murderer, whom, though he hath escaped the Sea, yet Vengeance suffereth not to live. And always those who have acquaintance with God become sensible of his Hand: as David, Psal. 119.120. saith of himself, My flesh trembleth for fear of thee, and I am afraid of thy Judgements. And it moves them to be affected more with their Sin then their Sufferings, which is next to be considered.  
2. That the pious Penitent person is more afflicted by reason of his Sin, than his Sufferings; that his Groaning and Tears are from the sense of his own Displeasing God, more than from the sense of the Pain which God inflicts on him; is apparent from the Instances we have of such Penitent persons. In David's penitential Complaints, it is his Sin that he still complains of. Psal. 31.10. My life is spent with grief, and my years with sighing: my strength faileth because of mine Iniquity, and my bones are consumed. Psal. 38.3, 4. There is no soundness in my flesh, because of thine Anger; neither is there any rest in my bones, because of my Sins. For mine Iniquities are gone over my head; as an heavy burden, they are too heavy for me. He saith not his Pain was too heavy a Burden for him, but his Iniquity: which is indeed so heavy a Burden, that the Shoulders of Christ himself, the Lord of Glory, were so pressed with it, as to make him cry out, My Soul is heavy unto the death; and, My God, my God, why hast thou forsaken me? Again, Psal. 40.12. he bemoans his case, that innumerable Evils had compassed him about; his Iniquities had taken hold upon him, so that he was not able to look up: they were more than the hairs of his head, therefore his heart failed him. It was not by reason of the multitude of his Evils, but the multitude of his Iniquities, that his heart failed him.  
Outward Evils reach but the outward man: Sins remembered lie heavy on the Conscience. Now, as Solomon saith, (Prov. 18.14.) The spirit of a man will sustain his Infirmity; but a wounded spirit who can bear? Those Philosophers that could endure the greatest Tortures of body, inflicted by cruel Tyrants, while they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tranquillity of mind within; yet could not bear the least Pain, when the Conscience of some foul Evil haunted them. A great Burden will be born by a whole Shoulder; but the least Burden pains intolerably when the Bone is broken, or it lies on a Sore place. A broken spirit drieth up the bones, Prov. 17.22. My Sin, saith David, is ever before me: and that broke his Bones. Where Sin (as it is said of Antipheron Oretanus, that his Shadow was always before him) is still before a man, it haunteth and vexeth him as a Hornet: or, as the Poets feign of the Furies, which the Orator interprets of a guilty Conscience, it still affrights him. Lament. 1.14. The yoke of my Transgressions is bound by his hand. The yoke they felt, they term the yoke of their Transgressions; intimating, that by reason of their Transgressions, their Afflictions were as a yoke bound by God's hand, and wreathed, and came upon their neck. And in like manner, Isa. 64.5, 6, 7. the afflicted Penitents pour out their Souls before God thus: Behold, thou art wroth, for we have sinned. We all do fade as a leaf, and our Iniquities, as the wind, have taken us away. Thou hast hid thy face from us, and consumed us, because of our Iniquities.  
Herein there lies a great difference between the Sufferings of a mere Natural man, and one Renewed or Regenerated by the Spirit of God. The one complains of his Pain, of his hard Fortune, his ill Luck; he frets and vexeth at his Disappointment; his Sighs and Groans are, that he is crossed, and cannot have his will; he imputes his Misery to Chance, Stars, and the like. If he weep, as Esau, it is not for his Profaneness, but for his missing the Blessing: Heb. 12.16, 17. His Crying and Bitterness of spirit is not to God, but Isaac, Gen. 27.34. with a murderous mind towards Jacob, vers. 42. Cain tells God, Gen. 4.13, 14. My Punishment is greater than I can bear. Behold, thou hast driven me out this day from the face of the earth, and from thy face shall I be hid, and I shall be a Fugitive and a Vagabond in the earth; and it shall come to pass, that every one that findeth me shall flay me. Not a word that shown his Repentance for his devilish act in murdering his Brother. It is otherwise with the Penitent. S. Peter goes out, and weeps bitterly, not for his Danger, but for his Sin. The Regenerate bemoan their sinful Corruptions, not their Sufferings. S. Paul, that could take pleasure in Afflictions and Reproaches, yet groans in his earthly Tabernacle by reason of the Sin that dwelled in him.  
This indeed is the nature of true Repentance, it begetteth a Sorrow after God, such as produceth Carefulness, Self-clearing, Indignation, Fear, vehement Desire, Zeal, Revenge; as they are said to be in the Corinthians, 2 Cor. 7.11. When they remember their ways and their do, wherein they have been defiled, true Repenting persons will not inveigh against others, cry out of their Destiny, nor censure others, or impute their Evils to foreign Causes; but take shame to themselves, and loathe themselves in their own sight, for all their Evils that they have committed, Ezek. 20.43. And the reason hereof is, because it is their Sin which is indeed their Evil. It is that which is simply Evil; their Affliction is but Malum secundùm quid, Evil in some respect, Evil that hath something of Good in it, and which tends to some Good; not only to God's Glory and other Warning, but also to his own good who is afflicted, by humbling and bettering him that is truly Penitent. It is good for me that I have been afflicted, saith David, that I might learn thy Statutes. It is Sin that is the cause of all the Misery he feels, and therefore that must be more evil than his Misery. If a Potion be bitter by reason of Gall and Wormwood; the Gall and Wormwood that makes it so must be more bitter.  
Thine own Wickedness shall correct thee, and thy Backsliding shall reprove thee: know therefore and see, that it is an evil thing and bitter, that thou hast forsaken the Lord thy God, and that my fear is not in thee, saith the Lord God of hosts to the Jews, Jerem. 2.19. And indeed this is the only way for remedy of Afflictions, to be sensible of the Sin more than the Sufferings; to groan and shed Tears because we have offended God, not only because we have brought Trouble on ourselves. It is the way to take away the Cause of the Evil, and so the Bitterness of the Affliction. Death itself, were it not for the Sting of Sin, could not harm us: take away the Conscience of Sin, and the weight of our Sufferings will be removed. If Sin be forgiven, if the Conscience be purged from dead works, either God will take away the Rod, or the Smart of it. Now the only way to effect that is, to be affected with the Sin, and to loathe it, to be weary of it, more than the pressure of the Cross. If we take any other course, though we howl on our Beds, though we should be weary with Groaning every night, and all the night make our Bed swim, and water our Couch with Tears; though we should wear Sackcloth, cast Ashes on our heads, creep to a Cross, whip ourselves naked, go on Pilgrimage to Jerusalem, to weep at Christ's Sepulchre; this would make but a palliated Cure, our Wound would not be healed at the bottom, but it would fester, and break out again, and gangrene, and become mortal. And therefore   

VI PROPOSITION.  
The Penitent pious person, in the sense of his Sin and Misery, bemoaneth himself to God, confesseth and bewaileth his Sin, humbleth himself before him, deprecateth his Wrath, and earnestly seeketh by Prayer and Supplication for Forgiveness of Sin, Healing, and Peace from God: which is the last Conclusion, deduced from the Vocality of David's Weeping, vers. 8. The Lord hath heard the voice of my weeping.  
There was a Prayer in David's Tears, and that God heard. And we may see how effectual this course is by the example of Manasseh King of Judah, who did evil in the sight of the Lord, like unto the Abominations of the Heathen, whom the Lord cast out before the Children of Israel: yea, he made Judah and the inhabitants of Jerusalem to err, and to do worse than the Heathen. And the Lord spoke unto Manasseh, and to his people; but they would not hearken. And the Lord brought upon them the Captains of the host of the King of Assyria, which took Manasseh amongst the thorns, and bound him with fetters, and carried him to Babylon. And when he was in Affliction, he besought the Lord his God, and humbled himself greatly before the God of his Fathers, and prayed unto him: and he was entreated of him, and heard his supplication, and brought him again to Jerusalem into his Kingdom. Then Manasseh knew that the Lord he was God, 2 Chron. 33.2, 9, 10, 11, 12, 13.  
By which Instance we may perceive what is the right course to be taken by any one whom God afflicts for Sin; he is to seek the Lord, to humble himself greatly, and to make his Supplication: also how efficacious a way this is to remove the greatest Evils from the greatest Transgressors. Nor is this Case of Manasseh a singular Case, but such as other passages of Holy Scripture warrant us to make a common Rule of, both for Duty, and for Success. For Duty, thus saith Jeremiah, Lament. 3.39, 40, 41, 42. Wherefore doth a living man complain, a man for the punishment of his Sins? Let us search and try our ways, and turn again unto the Lord. Let us lift up our heart with our hands unto God in the Heavens. We have transgressed and rebelled, and thou hast not pardoned. For Success, thus speaks Elihu, Job 33.27, 28. He looketh upon men, and if any say, I have sinned, and perverted that which was right, and it profited me not; He will deliver his Soul from going into the Pit, and his life shall see the light. For both, the Prophet Joel speaks thus, (2.12, 13.) Therefore also now saith the Lord, Turn you even unto me with all your heart, and with fasting, and weeping, and with mourning; And rend your heart, and not your garments, and turn unto the Lord your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the Evil. Whence may be gathered,  
1. That Complaints of our Punishments without Complaint of our Sins are vain and fruitless. It was to no purpose for living men to complain of the Evils they felt, while they were insensible of the Evils they did: for in so doing they justified not God in his Judgements on them, nor shown any hatred of their own evil ways: but either were insensible of their Afflictions as from God's hand, and so gave him not the Glory of his Avenging act; or being sensible, hated God as an Enemy, dealing unrighteously with them, as not deserving it, and fretting against the Lord in heart, or blaspheming his Name because of their Plagues, as those mentioned Revel. 16.11.  
2. That the wisest and most successful course that any can take in the time of God's Scourge upon them, is, to search and try their ways, that is, to find out their Sins; which, till they be discovered, will be like Achan's Theft, which caused Israel to fall before the Canaanites. For if God set our Sins before him, and we do not set them before ourselves, his Anger will burn us like fire, and we know not where to cast water to quench it.  
I confess, there are some Errors that we cannot find out: Psal. 19.12. Who can understand his Errors? And for those, though we understand them not, we may escape Vengeance, if we know them in general, are sensible that we have a vicious or imperfect Nature, ignorant, and heedless of what we should know and do. Yet those we should not be ignorant of, nor slight them as Peccadillo's, Venial sins in their own nature. S. Paul doubtless cried out of these, even the first motions of Concupiscence, without Consent, his very Lusting, which he hated: The Evil he would not do, that he did; the Law in his Members warring against the Law of his Mind; as a body of Death, which made him wretched, and of which he inquires, Who shall deliver me from it? When David speaks of his Sins as exceeding the hairs of his head, doubtless he comprehends his Omissions, his imperfect Performances of Duties, Praying with distraction, Praising God with coldness, Hearing without attention of mind, giving Alms with self-respect, the Mixtures of Evil with what was Good, his Vanity of thoughts, his Ignorance, Incogitancy, Excess in words, Jests, Merriments, and thousands of such Failings; which though each of them be little, yet the Multitude of them made them too heavy a Burden for him. Though Sand be but a small thing, yet Heaps of it may sink a Ship. So though Sins of Error be but small, yet being many, they are to be known at least in the general, though we be ignorant of each particular. And accordingly David, when he had said, Who can understand his Errors, adds, Cleanse thou me from secret Faults. These the Penitent must crave Pardon for, and therefore take notice that he is guilty of them, though he cannot make a particular Confession of them. S. Austin often urgeth against the Pelagians, that no man in this life is perfect, without Sin, because Christ teacheth us to pray, as for our daily Bread each day, so for Forgiveness of Sins each day: thereby intimating, that in the best, who call God Father, there are Peccata quotidianae incursationis, Sins of daily incursion, (as Tertullian called them,) which have need of Pardon; and that this must be begged of God. Pelagian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sinlesness, Popish Merit and keeping of the Law, Monkish works of Supererogation, Quakers imagined Perfection, are all proud and arrogant Dotages, contrary to Christ and his Gospel. We are to charge ourselves with Sin in our daily Actions, yea to count all our Righteousness as an Unclean thing: yet that which we should especially consider, should be our open and scandalous Sins, as bringing most Dishonour to God, and being most pernicious to ourselves.  
3. In time of God's exercising his punitive Justice, we should Confess our Sins to God, and complain of ourselves to him. He that hideth his Sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy, saith Solomon, Prov. 28.13. Auricular Confession to a Priest, as the Papists teach it, is but an Invention of men for their advantage; but Confession to God is a Duty necessary for our Salvation: wherein especially the Sin which God seems to point out by his Judgement is most freely to be acknowledged. As Joshua said to Achan, Josh. 7.19. My son, give, I pray thee, Glory to the Lord God of Israel, and make Confession unto him, and tell what thou hast done. Thus do all truly Penitent persons in their Afflictions: and this is the way to recover out of their Affliction, if they deal plainly with God and Men.  
4. To which, fourthly, it is necessary should be added Sorrow of heart, a contrite, broken and rended heart, Compunction of spirit, Remorse of Conscience for what we have done: and in some special cases, when the hand of God is sore upon us, and our Sin hath been eminently great, there must be Fasting, Weeping and Mourning for our Sins; yea the abundance and continuance of his Tears, David saith hyperbolically, watered his Couch, made his Bed to swim, every or all the Night, with Groans unutterable, even unto weariness. As Manasseh sinned greatly, so he humbled himself greatly. Great Sins require great Floods of Tears to wash them away. I know forced Tears, out of the fear of Hell, can but little avail with God: they may consist with love of Sin. There may be counterfeit Tears, which may be so far from pacifying God, that they will incense him the more, as knowing himself mocked by them. There may be so deep a sense of Sin, as to stupefy: but where there is a kindly melting of the Heart for Sin, Tears will likely follow; and if they be in secret, they are likely sincere. And if we weep bitterly for Sin, with S. Peter, we may expect a gracious Forgiveness, as S. Peter had: but if we grieve not for our Sins, we may expect God will make our Sins grievous against our will.  
5. Tears and Sorrow for Sin must be as David's weeping here, (Vocal,) with humble Supplication and earnest Prayer for Pardon. When there is a spirit of Grace and Supplication joined with Mourning, then is God sought aright, and found by the Repenting person. Confession and Sorrow for Sin is but to make way for Prayer, which is the chief thing whereby God is glorified, and the Sinner benefited. For than it is that his Heart turns to God, when it acknowledgeth its own Demerit, and God's Justice: and then God's Heart is turned to him; as it was to Rehoboam, when he and his people humbled themselves, and said, The Lord is Righteous, 2 Chron. 12.6. Which Prescriptions are effectual, if  
6. There be a Forsaking of Sin, and Obedience to God; as saith the Prophet, Isa. 55.7. Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon. Which David here observes, and therefore adds, vers. 8. Depart from me, all ye workers of Iniquity; for the Lord hath heard the voice of my weeping: and Psal. 119.115. Depart from me, ye Evil-doers; for I will keep the Commandments of my God. Surely, saith Elihu excellently, Job 34.31, 32. it is meet to be said unto God, I have born Chastisement, I will not offend any more. That which I see not, teach thou me: if I have done Iniquity, I will do no more. Relapses into Sin make men's cases the worse, so as that their latter end is worse than their beginning, 2 Pet. 2.20. The Devil enters into such with more force; hardens his Heart the more, who hath seemed to repent, but betakes himself again like the Dog to his vomit, or the Sow that was washed to her wallowing in the mire; procures more Vengeance from God, who walks contrary to them that walk contrary to him, and when men are not reform by Afflictions, punisheth them seven times more for their Sins, Levit. 26.23, 24. And therefore Christ's Warning to the cured person is necessary for all that are helped in their Affliction, Sin no more, lest a worse thing happen to thee: and John Baptist's Advice is to be followed by all Penitents, Matth. 3.8. Bring forth therefore fruits meet for Repentance.   

APPLICATION.  
Give me leave now to speak to you that have heard me this day, as the Prophet Haggai did to Judah, Chap. 1.5, 7. Consider your ways: how is it with you? He is a rare bird that is without Sickness, or Sorrows. Every day, saith our Saviour, hath enough of Evil, Matth. 6.34. And methinks none of you should be so foolish as to say with Babylon, Revel. 18.7. I sit as a Queen, and shall see no Sorrow. If any be so secure, as to be insensible of other Afflictions, yet there should not be such a Stupidity in them, as to be mindless of Death and Judgement. I presume none of you are so miss-led by any spirit of Error, that you conceive yourselves perfect and without Sin: I fear too many of you are guilty of great Transgressions; I wish you were none of you such as sin presumptuously, against the Light of your Consciences, oppose the Truth, oppress the Poor, delight your Bodies, misspend your Time, misimploy your Estates and Abilities, and perhaps glory in your Profaneness, Swearing, Drinking, Cheating, Lying, Backsliding, False accusing, raising Jars and Contentions. If any of you be guilty of any of these Sins, or have had experience of God's Hand in his Afflicting of him, or is sensible of his Mortality; let him bethink himself how his Afflictions work on him, whether they bring his Sin to Remembrance; whether the Remembrance of his Sin be more grievous than his Sufferings; whether he complain of it, rather than his Affliction: let him search his ways, confess his Sins at least to God, weep and groan, as David, with real Sorrow according to God, which may cause Repentance not to be repent of; seek the Face of God with Supplication, and amend his ways. Hath not God rather cause to say of you as he did of the Jews, Jer. 8.6, 7. I harkened and heard, but they spoke not aright: no man repent him of his Wickedness, saying, What have I done? every one turned to his course, as the horse rusheth into the battle. Yea, the Stork in the heaven knoweth his appointed time, and the Turtle and the Crane and the Swallow observe the time of their coming: but my people know not the Judgement of their God. Will he not, when he observes your do, find you rather Ranting in a Tavern, then Praying in the Church? rather Sporting in your Beds, then Watering them with Tears? Cheating one another in Gaming, rather then Relieving the Poor? Devising rather Mischief on your Beds, then Weeping for your unmerciful and unrighteous deal in your Closets? regarding Pass-times more than holy Sermons? reading in your Chambers rather wanton Comedies, or light Poems, than the Bible and Holy Writings?  
Yea, let me ask the devoutest of you, whether at any time you do weep for your Sins of daily incursion. Are you sensible of your too much Formality, too little Fervency in your Prayers? Do you weep for your vain Thoughts, proud Imaginations, inordinate Desires, your Ignorance, Forgetfulness of many Duties, Slothfulness, Passionateness, Omissions of many Duties you should do, Uncharitableness, Unthankfulness, and many other Sins of Error and secret Sins, which God knows, though men do not? Sure a sincere Christian is a weeping Christian: if God keep him from greater Enormities, yet he will find cause enough to mourn for his daily Aberrations; if he do (as a true Penitent doth) take notice of the Naughtiness of his own deceitful Heart. If you say daily the Lord's Prayer, and be not sensible of your daily Sins, do you not mock God, when you say, Forgive us our Sins? Sure Christ, when he directed the use of that Prayer, appointed you to be examining and judging yourselves every day, to confess your Sins, to bemoan them, to ask Pardon for them, to resolve and vow against them every day. And, Oh that God would give you a Heart of Flesh, in stead of a Heart of Stone, you that are guilty of more heinous Crimes, such as I have named, or any other your own Consciences can inform you of; to imitate S. Peter, to go out immediately after this Sermon is ended, and weep bitterly; to break off your Sins by Righteousness, as Daniel advised Nabuchadnezzar, Dan. 4.27.  
And you that (though unblamable towards Men, yet) are conscious of offending God by any privy Transgressions, yea all of you who have any remainders of sinful Corruption in you, Oh that you would not defer, but this day, yea every day, imitate holy David in his holy vocal penitential Weeping, which hath been this day described to you: And let every Affliction you feel or fear, specially the thought of your Death, bring you to a daily practice of Repentance, and Supplication unto God, that your Iniquities may not be your Ruin; but that your Tranquillity may be lengthened here, and you may be blessed for ever in the world to come. Amen.  
LAUS DEO.    

THE PENITENT's PRAYER.  
The Fourth SERMON.  PSALM li. 1, 2. 
Have mercy upon me, O God, according to thy Lovingkindness: according to the multitude of thy tender Mercies, blot out my Transgressions.  
Wash me throughly from mine Iniquity, and cleanse me from my Sin.  
WE find in this Text a Sinner struck with the sense of his Sins, and pleading at the Mercy-seat of God for the Remission and Forgiveness of them. If the Greatness of his Person, or the Sacredness of his Function, had been Antidote enough against Temptation, Armour of proof against the fiery darts of Satan, we had not this day heard of David a Sinner; for he was a King, and he was a Prophet, and a man after God's own heart. But since neither his Profession nor his Royalty could protect him from being a Sinner, and that in so foul and crimson Crimes as Adultery and Murder, (which occasioned the penning of this Psalm;) 'tis happy that we yet find him here a Penitent, and a complaining one: for we have him here a Supplicant at his Prayers on his knees, with a Miserere mei, Deus, Have mercy on me, O God, etc.  
What S. Paul said of himself, that his Fall and Recovery was a Pattern to all that should believe in Christ, may be as rightly said of David; The Lord permitted him to sin, that no man might presume, but the strongest Saint might take heed lest he fall; that none might be highminded, but fear: and the Lord also recovered him by Repentance, and hath left his Confession and Absolution upon record, that none might despair; but that his Example might direct them to return to God after their Wander, and erect and keep up their spirits from sinking, by the assurance of his Mercy, so remarkably vouchsafed to so great a Transgressor.  
And therefore if there be any Soul, that hears me this day, struck with a deep sense and horror of his Sins, lying groaning and trembling under the heavy pressure and burden of them, let him not despair of Pardon, either by reason of the Quality or Quantity of them: for here are Lovingkindnesses, or kind Mercies, a Multitude of tender Mercies; well expressed by Zachary, Luk. 1.78. the Bowels of Compassion of our God; such as are in a Woman, or rather exceeding the Compassion of a Woman on the Son of her womb, Isa. 49.15. Lovingkindness of God, against Unkindness of Man; Bowels of Mercy towards him who had no Compassion on himself; merciful Remembrance of him who forgot his God and himself; awakening and saving him, who in his insensible Lethargy of Impenitence would have destroyed himself. Whoever thou art, know that the Holy Ghost hath recorded this Story for thy Consolation: not only set David's Fall before thee; but likewise the means of his Recovery, the many and tender Mercies of his God. As the Prophet Nathan was sent to David, so David himself is sent to thee. He extends and reaches out to thee the same Physic that he took himself. And therefore distrust not thy Cure; but come and hear David bitterly bewailing his Condition, and with him bewail sadly thine own: See him weeping, and weep thou as fast: Hear his Voice and Cry piercing the Clouds; and be not thou dumb, but as loud as he, till thou hast awakened the Compassion of thy God. Observe all this, and say with him, Have mercy upon me, O God, etc.  
Which words are the main Petition of this Holy Supplicant in behalf of himself, for pardoning Grace, out of the deep sense of his great Sins, and apprehension of God's great Mercies. And they exhibit to us,  
1. David's Malady, the Disease which pained him to the heart, which made him groan, cry out, and be instant with the great Physician of Souls for Cure: which is expressed with Aggravation in three words. 1. Transgression; a word that notes sometimes Rebellion or Revolt from God. 2. Iniquity or Perverseness; importing his Unrighteousness to Vriah, his Wife, Himself, his Child by her, his whole House and People, who all tasted of the bitterness of his eating that forbidden fruit. 3. Sin or Error; intimating the great Folly which he now deprehended, in yielding so to his Lust, as to err from God's Command, and for a little Pleasure, to draw on himself the Wrath of God, and the Horror of Conscience now upon him. He useth not mincing or diminutive terms, as those that love their Sins as fond Parents do their Children, and call their Monstrosities small Blemishes: but paints out his Sins in their most ugly Deformity, to show his Hatred of them to the utmost, and to justify God fully. Yea he useth those very terms to express his Sins by, which God himself used in his most blessed Declaration of himself, when he proclaimed of himself, Exod. 34.6, 7. The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in Goodness and Truth, keeping Mercy for thousands, forgiving Iniquity, Transgression, and Sin. To which it is very likely he had an eye, and that he made that Proclamation the rise of his Hope, That though his Sins were great, yet they were not any other then God had proclaimed of old, he did forgive; and after in his New Covenant he more fully assured the Condonation of them: Jer. 31.34. Heb. 8.12.  
2. The thing David requesteth of God: and that is full Remission, expressed in three terms.  

1. Of Blotting out his Transgressions; a phrase used by the Prophet Isa. 43.25. and 44.22. And it intimates, that his Sins were written by God in his Remembrance, as in a Book of Records: in the sense that Job said, 13.26. and 14.17. God did write bitter things against him, and sealed up his Iniquity. And the blotting it out, is the putting it out of his Remembrance, so as not to charge it upon him, nor condemn him for it: as it is explained Isa. 43.25.  
2. Of Washing him throughly from his Iniquity; a term noting frequent or abundant washing: that is, Absolution, meant by Ablution, 1 Cor. 6.11. where it comprehends Justification as well as Sanctification. And so it is said, Revel. 1.5. Christ hath washed us from our Sins in his own blood; alluding, 'tis likely, to the cleansing of men from their Leprosy and other Legal Pollutions in the Mosaical Law.  
3. The third term is, Cleanse me from my Sin; by Emundation meaning Emendation, purifying his Heart from the love of his Sin, and his Life from the practice of it any more: as it is expressed Isa. 1.16, 17. Wash ye, make you clean, put away the evil of your do from before mine eyes, cease to do evil, learn to do well.   
3. The Third thing considerable in David's Petition (which is indeed the Hinge on which all turns) is, the Lovingkindness or Benignity of God, the Multitude of his tender Mercies; such as are in the Womb or Bowels of a tender Mother towards her Child. And this Lovingkindness and Multitude of tender Mercies is urged by David as the Motive, the impulsive Cause, or sole Reason of granting his Request; of blotting out his Transgressions, washing him throughly from his Iniquity, and cleansing him from his Sin. In the same manner as Moses pleaded with God for Israel, Num. 14.17, 18, 19 after whose Copy this Petition seems to be framed, and is an exact Pattern according to which a Penitent Supplicant is to address himself to God for Ease from under the pressure of his Sins; teaching us these Points.  

1. That the Remembrance of his Sin is the greatest Grievance to a Penitent Sinner. David complains not of other Evils incident to him and his, but his own Sin.  
2. That a Penitent Sinner doth not mince or lessen his Sin, but setteth it out or confesseth it to God in its greatest Aggravations, in variety of odious Appellations, when he betakes himself to God for Redress.  
3. That the Blotting out of our Transgressions, the Washing throughly from our Iniquity, the cleansing from our Sin, is to be sought from God.  
4. That we are to beg earnestly, not only for Blotting out our Transgressions, but also for through Washing and Cleansing from Iniquity and Sin, not only by Condonation of them, but also by Emendation and Amendment of life.  
5. That it is Lovingkindness and multitude of tender Mercies which is the Motive whereupon God blotteth out Transgressions, washeth throughly the guilty Sinner from Iniquity, and cleanseth him from his Sin.  
6. That the only way to obtain these things is, to beg them of God upon this consideration, and no other.   
You see a large field and copious matter is before us, in which I might exspatiate far, and prosecute a long time: but I will endeavour to abbreviate, and end with the time.  

I. OBSERVATION.  
That the Remembrance of his Sin is the greatest Grievance to a Penitent Sinner.  
This is evident from their penitential Complaints. In the many mournful Elegies of David, the great Pressure of his spirit lay in the Remembrance of his Sin. Psal. 38.3, 4, 5. There is no rest in my bones, because of my Sin. For mine Iniquities are gone over my head; as an heavy burden, they are too heavy for me. My Wounds stink and are corrupt, because of my Foolishness. And again, Psal. 40.12. Innumerable Evils have compassed me about, mine Iniquities have taken hold upon me, so that I am not able to look up; they are more than the hairs of my head, therefore my heart faileth me.  
It is true, Afflictions are hard to be born: Poverty, and Disgrace, and Imprisonment, and Pains of body, are very heavy upon many persons; Discontents, and Fears of trouble, Griefs and Sorrows for loss of Friends, Wife, Children, do often quench men's spirits, and sink them into the Grave. Nor is it to be denied, but that many times they cause men to prefer death before life, and to choose strangling before breathing, Job 7.15. But upon the sense of Sin, when the Conscience feels the weight of it, when God shoots his Arrows into a man, and haeret lateri lethalis Arundo, the deadly Arrow sticks in his side; then the Venom thereof drinks up his spirit, is as the stinging of a Scorpion or fiery flying Serpent, it tortures like Hell, and is more bitter and terrible than Death itself. The spirit of a man will sustain his infirmity; (saith Solomon, Prov. 18.14.) but a wounded spirit who can bear? In other Afflictions there is some Remedy, from Reason or Faith, if not to comfort, yet to quiet the Soul: but in the sense of Sin committed (till Pardon thereof be apprehended) no Argument can be fastened, but will be rejected. Men in these Wounds of Conscience do like persons in extreme Anguish, who tear off their Plasters that should ease or cure them: so do wounded Consciences reject all Allegations of Scripture, brought to allay their Anguish, as if they belonged not to them; as Spira and others have done. And that which is the Sting of Sin, that most of all makes it deadly poisonous, is the apprehension of God as angry, as an Enemy unappeasable, (till it be acknowledged to be what it is, an evil and bitter thing that we have sinned against the Lord, and that his fear is not in us; as the Prophet speaks, Jer. 2.19.) Which leads me to the   

II. OBSERVATION.  
That a Penitent Sinner doth not mince or lessen his Sin, but sets it out or confesseth it to God in its greatest Aggravations, in variety of odious Appellations, when he betakes himself to God for Redress.  
So David, besides the variety of terms he here paints out the Deformity of his Sins by, adds also vers. 3, 4. I acknowledge my Transgressions, and my Sin is ever before me. Against thee, thee only, have I sinned, and done this Evil in thy sight. And to set out his Sin as the more venomous, he derives it from his original innate Pravity: Behold, I was shapen in Iniquity, and in Sin did my mother conceive me, vers. 5. And S. Paul acknowledged himself the chiefest of Sinners, 1 Tim. 1.15. The Reasons hereof are,  
1. Because otherwise the Heart loves and favours the Sin, and the Repentance and Humiliation will appear to be but feigned. True Hatred of Sin will cause us to confess and abandon it with all our might. Odium est Appetitus amovendi: it will stir up a desire to remove it, it will cause Detestation, Clearing, Revenge, Indignation, Zeal, Fear; as it is said of the Corinthians, 2 Cor. 7.11. The poor Publican durst not lift up his eyes to heaven, but smote on his breast, saying, God be merciful to me a Sinner, Luk. 18.13.  
2. By this means he justifies God in his Sentence against his Sin, in his Punishment; acknowledgeth his own Desert: which is the Reason here, That thou mightest be justified when thou speakest, and be clear when thou judgest, vers. 4. The more we aggravate our Sins, the more we magnify the Justice of God's Law, and his dealing with us.  
3. It also tends to the magnifying of God's Grace in Pardoning; that where Sin abounds, there Grace over-abounds, Rom. 5.20. It is rich Grace that forgives great and many Sins. They that make their Sins venial, and speak of them as small matters, do show they take themselves little beholden to God to pardon them, and that they own little thanks for it. To whom much is forgiven, he loveth much; to whom little is forgiven, the same loveth little, Luk. 7.47.  
4. This is the way to obtain Pardon. He that hideth his Sins shall not prosper: but he that confesseth and forsaketh them shall have mercy, Prov. 28.13. Stultorum incurata Pudor malus Vlcera celat. They are foolish persons, that when they are to make use of a Physician, conceal their Disease, and tell not the worst of it: for thereby they disable the Physicran from Curing them, and are Authors of their own death. But a wise Patient will relate all the Symptoms of his Disease, and declare the worst of it; that so there may be a through, and not a palliated Cure. So it is with a true Penitent, he declares his Sin to God with the greatest Shame to himself, in all its evil Circumstances, that he may dispose God to forgive him: it being God's way, to justify them that condemn themselves; as the poor Publican, that with a dejected heart and look craved mercy to him a Sinner. Which brings us to the   

III. OBSERVATION.  
That the Blotting out of our Transgressions, the Washing throughly from our Iniquity, the Cleansing from our Sin, is to be sought from God.  
This was the course which David took, and Manasseh, 2 Chron. 33.12, 13. When he was in Affliction, he besought the Lord his God, and humbled himself greatly before the God of his Fathers, and prayed unto him: and he was entreated of him, and heard his Supplication. No such Prayer to be found in Scripture, as is in the Office of the Romanists, (Marry, Mother of Grace, Mother of Mercy, defend us from the Enemy, grant Pardon to the guilty.) Christ directs us to say, Our Father, which art in Heaven, forgive us our Trespasses. And good Reason: for, 1. Our Sins are against him, and therefore are to be pardoned by him. Against thee have I sinned, saith David; therefore do thou blot out my Transgressions. He must cancel the Bond, who is the Creditor. I will say to my Father, saith the Prodigal son, Father, I have sinned against Heaven, and against thee, and am no more worthy to be called thy Son. 2. It is he only that hath power to forgive Sins. Who can forgive Sins but God only? Mark 2.7. Who can bring a clean thing out of an unclean? not one, Job 14.4. It is God's Prerogative, which he challengeth, Isa. 43.25. I, even I am he that blotteth out thy Transgressions for mine own sake, and will not remember thy Sins. It is true, the Son of man had power on earth to forgive Sins; but he was also the Son of God. It is true, the Apostles had power to remit Sins by a peculiar delegation from Christ, or (as the Apostle S. Paul speaks) in the person of Christ, 2 Cor. 2.10. Nor is it to be denied, that Ministers of the Gospel, ministerially, by preaching the Gospel, may be said to forgive Sins declaratively, and instrumentally, by bringing men to Repentance and Faith, on which Forgiveness and Cleansing from Sin follow: but not as the Pope pretends to forgive Sins, by his Indulgences, authoritatively; or as the Popish Priests, by their Absolution, certainly and immediately. Men may forgive Sins, by the assuring of Pardon to the truly Penitent and Believing. And the Absolution of the Minister is of great moment to quiet the guilty Conscience, if he do it (Clave non errante;) when he is skilful in Binding and losing, and the Penitent freely confesseth, and sincerely believeth in Christ, and unfeignedly purposeth to amend; without which the Absolution is invalid. And therefore, which was the   

iv OBSERVATION.  
The Penitent Sinner is to beg earnestly, not only for Blotting out his Transgressions, but also for through Washing and Cleansing from Iniquity and Sin, not only by Condonation of them, but also by Emendation or Amendment of life.  
So David, Psal. 51.9, 10. Hid thy face from my Sins, and blot out all mïne Iniquities. Create in me a clean Heart, O God, and renew a right Spirit within me. These are to be conjoined. As the Gild of Sin is to be pardoned, and the Slain of Sin to be washed away: so is the Conscience to be purged from dead works, that we may serve the living God; the Heart is to be sprinkled from an evil Conscience, and the Body to be washed with pure water; as the expressions are Heb. 9.14. and 10.22. allusively to the Legal Purifying with blood and water, to which answers the washing of Regeneration, and renewing of the Holy Ghost, Tit. 3.5. which is thus expressed by S. Paul, Rom. 6.4. Therefore we are buried with him by Baptism into death, that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.  
And this is a principal part of true Repentance, to have a renewed Heart, and to lead a new Life. And therefore S. John Baptist, when the multitude came to him to be baptised of him for the Remission of Sins, chargeth them to bring forth Fruits meet for Repentance, Luk. 3.7, 8. letting them to understand, that every Tree which bringeth not forth good Fruit, is hewn down, and cast into the fire. And our Saviour, when he found the impotent man, who was healed by him at the Pool of Bethesda, told him, Joh. 5.14. Behold, thou art made whole: sin no more, lest a worse thing come unto thee. For, as Christ saith, if after the unclean Spirit is gone out of a man, he return again, and findeth the house empty, swept and garnished; that is, after the Sinner in some sort hath repent, and his Conscience hath been quieted, and his former Courses relinquished for a time, he grow secure and lose in his Conversation; the unclean Spirit taketh with him seven other Spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first, Matth. 12.43, 44, 45. Satan doth make such a person more sinful than before, and his Condition is worse than it was before his seeming Repentance. Most truly doth S. Peter tell us, 2 Pet. 2.20, 21, 22. If after persons have escaped the pollutions of the world, through the knowledge of our Lord and Saviour Jesus Christ, they are again entangled therein, and overcome; the latter end is worse than the beginning. For it had been better for them not to have known the way of Righteousness, then after they have known it, to turn from the holy Commandment delivered unto them. But it happens to them according to the true Proverb, The Dog is returned to his own vomit again, and the Sow that was washed, to her wallowing in the mire. As it is with men who relapse into a Fever which was for a time abated, their Disease grows worse and mortal: so is it with them that after some imperfect Change and Peace acquired, do fall back into the same or other Sins, become secure and heedless of Temptations; they commonly become more notorious Sinners, and more hardened therein to their perdition. None likely make a mock of Sin, and sport themselves in Evil, more than they who once seemed to be humbled, penitent, and reform. And therefore there is as great a necessity of begging for effectual Renovation, as Condonation, from God; Sanctification throughout, in Body, Soul and Spirit, as well as Justification from all our Transgressions. To which the only Motive is God's Lovingkindness, and the multitude of his tender Mercies; according to the next Observation.   

V OBSERVATION.  
That it is Lovingkindness and multitude of tender Mercies which is the Motive whereupon God blots out Transgressions, washeth throughly the guilty Sinner from his Iniquity, and cleanseth him from his Sin.  
As God said of the people of Israel, that it was not for their Excellency, Multitude, Righteousness, or Uprightness of heart, that he took them to be his People, Deut. 7.7. and 9.5. but out of his own Compassion; Ezek. 16.5, 8, 9 speaks of them under the Similitude of an unpitied outcast infant, till he pitied, loved, washed and clothed them: so it is true concerning every person that is saved, that is justified and sanctified, that he is before unclean, till the Lovingkindness of God towards him appears. Not by Works of Righteousness which he hath done, but according to his Mercy, God our Saviour saves him by the washing of Regeneration, and renewing of the Holy Ghost: That being justified by his Grace, he may be made Heir according to the hope of eternal life, Tit. 3.4, 5, 7.  
And indeed all that is done by us, before God pardons and cleanseth us from Sin, provokes God against us: nor is there so much as a thought in us of returning to God, after our departure from his ways; nor any help in ourselves to deliver our own Souls, till he pities us and saves us. O Israel, (saith God, Hosea 13.9.) thou hast destroyed thyself; but in me is thine help. He blotteth out our Transgressions for his own Name's sake, and out of his abundant Mercy through Christ.  
It is through the Blood of Christ, as a Price of answerable value, that he redeems us: and yet it is mere Mercy that procures this for the payment of our Debt. So that full Satisfaction to his Justice and free Remission do well consist together, notwithstanding the exceptions of Socinians. And we must still acknowledge, that it is not for our sakes, but for his holy Name's sake, that he cleanseth us from our Iniquities: and upon this consideration, he will be inquired of by repenting Sinners to do it for them; as it is said Ezek. 36.22, 33, 37. Which brings us to the last or   

VI OBSERVATION.  
That the only way to obtain Deletion of Transgressions, and Cleansing from Sin, is to beg them of God, upon consideration of the multitude of his Mercies, and his Love in and through Christ.  
So did the poor Publican obtain Justification by his crying Peccavi, and supplicating thus, God be merciful to me a Sinner: whom Christ propounds as an Example of a prospering Penitent, excluding the self-justifying Pharisee from attaining Righteousness. This is the gospel-way, to address ourselves to the Throne of Grace; to confess our Sins; to trust only to the blood of Christ, for cleansing us from all Sin; to make use of him as our Advocate with the Father, and the Propitiation for our Sins. In him we have Redemption through his blood, the Forgiveness of Sins, according to the riches of his Grace, Eph. 1.7. This is the way whereby God will be glorified, and we shall be saved. And therefore still our Litany must be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lord, have mercy on us; or, with David, Lord, be merciful unto me, heal my Soul, for I have sinned against thee.   

APPLICATION.  
And now it behoves you that have heard David's Petition opened unto you, to apply his Case to your own Souls. You have sinned, as David did; if not in the same kind, yet in Sins enough to sink you into the Lake that burns with fire and brimstone. Can any of you say, My Heart is clean? I am pure from my Sin? Can any of you deny that you were shapen in Iniquity, and that in Sin your Mother conceived you? Will not your own Conscience, if you heed it, inform you of many unholy and unrighteous Thoughts, Words, and Deeds? If there should be any self-boasting Pharisee, any ignorant Papist, that imagines he can keep the Law of God, and merit Heaven by his Works; any deluded Quaker or other Fanatic, that conceives himself perfect, without Sin; If there should be any Protestant Justiciary, that conceives so well of his Innocence, that he thinks God should wrong him, if he should damn him; so well of his Good deeds, Prayers, Alms, Religious performances, at Church or in private, as to expect Heaven as wages due to them in exact Justice: let him consider, that he prefers himself before holy David, S. Paul, and such other holy Saints as have gone before us to Heaven.  
Christ hath told us, he is the Way, the Truth, and the Life; and that no man cometh to the Father but by him, Joh. 14.6. And S. Peter tells us, Act. 4.12. Neither is there Salvation in any other but Christ: for there is none other Name under Heaven given among men whereby we must be saved. And therefore as it was said once to a Novatian by the Emperor, Thou that thinkest thyself perfect, set up thy Ladder, and climb up to Heaven by thyself, if thou canst: so may I say to thee, Make the best thou canst of thine own Righteousness, thou shalt find the way to Salvation by thine own Works a way unknown to the holy Saints, untrodden by them; none there ever got thither that way. That is not Scala Caeli, the Ladder of Heaven, by which the Saints climbed thither; but Scala Gehennae, the Precipice by which proud Pharisees, superstitious Monks and Friars, ignorant Quakers and formal Protestants, that trust to their own Devotions and Good deeds, tumble down to Hell.  
I beseech you then, as you love the Salvation of your Souls, seriously examine yourselves, whether you that have sinned with David, do repent with David. Complain of your Sins; be sensible of them as your most heavy Burden; confess them to God with detestation: be instant for Cleansing from Sin through the multitude of God's Mercies: hope for Pardon and Righteousness only through Christ's Atonement by the Sacrifice of himself, and his Intercession in Heaven: have a settled purpose of Amendment of life: be impatiently importunate with God for a new Heart and a new Spirit: and expect these things, and whatever Good your Souls want, only through the Lovingkindness and free Grace of God in Christ.  
If it be so with you, I may assure you of Blessedness, and tell you from the Spirit of God, that Blessed is he whose Transgression is forgiven, and whose Sin is covered. Blessed is the man unto whom the Lord imputeth not Iniquity, and in whose spirit there is no guile, Psal. 32.1, 2. cited by S. Paul, Rom. 4.7, 8. to prove the Blessedness of the man unto whom God imputeth Righteousness without Works. I may tell you from him, Rom. 8.1. There is no Condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit.  
But if you be insensible of Sins, unhumbled for them; neither confess them freely, nor bewail them mournfully; fly not to the multitude of God's Mercies for Pardon; trust to other things for Salvation than Christ's Merits; find no change of your Hearts, nor alteration of your Lives, nor work of renewing Grace in your minds; nor beg it of God as a thing most necessary for you: I may truly say, you stumble at the Stumbling-stone; and that you will (unless God awaken you, and change your minds,) die in your Sins, and perish for ever.  
Be persuaded then to follow the Example of David, S. Paul, and other holy Saints: find out by God's Law your Sins; confess them to God; bemoan them with hatred; beg for Mercy in the Forgiveness of them: trust to the Obedience of Christ in his dying for you, his appearing with his Blood before God: magnify God's Grace, and Christ's Love: pray for a new Heart, and study to live a holy Life, and thou shalt be blessed. Amen.  
LAUS DEO.    

THE TRUE PENITENT.  
The Fifth SERMON.  PSALM li. 3. 
For I acknowledge my Transgression, and my Sin is ever before me.  
THIS Psalm is one of the Penitentials, occasioned by the greatest Sins which David committed, the greatest Rebuke which ever he underwent; and therefore penned with the greatest Compunction of spirit, and most vehement Deprecation of his Gild and Punishment, of any which he composed. After the Inscription of the Psalm, which shows that it was framed after his Conviction by Nathan the Prophet, and the Denunciation of Divine Vengeance, for his Adultery and Murder, he instantly craves Pardon with variety of Expressions, and most prevalent Motives, doubling and redoubling his Petitions, and adding this forcible Reason, which the words of my Text yield, For I acknowledge my Transgression, etc. Wherein,  
1. He professeth ingenuously his Agnition of his Transgressions, as most heinous, of deep dye, Crimson, Scarlet Sins, Red Sins, Bloodguiltiness, and damnable Uncleanness.  
2. That he did not slightly take notice thereof; but that as his Sin stared in his face to his great Horror, so he set it before him for his deep Humiliation: and that not only for a fit, while the Prophet's Conviction was fresh in his memory; but for a continuance, it was ever before him; he mourned, and intended to mourn for it all or most of his days, to repent and abhor himself in dust and ashes. God had set it before his face by his Prophet; and he did set it continually before his face as an humble Penitent. And therefore he importunes God with strong hope for merciful Forgiveness.  
In the Text we have many considerable things to be observed, concerning the estate of an holy and humble Penitent. As, 

1. He owns his Transgressions and his Sins, as by and from himself. (My Transgression, and My Sin.)  
2. He doth not extenuate, but aggravate them, by various terms, denoting their Criminousness. (Transgressions, and Sin.)  
3. He doth freely acknowledge and confess them to God and Men.  
4. He makes not this a short transient Action, but his Sin is ever before him. He continues this Humiliation as just and equal, by reason of the greatness of his Iniquity.  
5. He pleads this as a Reason to induce God to a compassionate relenting towards him, and a gracious Condonation.    
Of these briefly in their Order.  

I. OBSERVATION.  
A Penitent Sinner owns his Sin as from himself.  
He doth not as Eve did, father it on the Serpent; or as Adam, on Eve; but imputes the acting of it to his own innate Pravity, as the fountain and spring out of which it did issue. And that is indeed a right derivation of it. Every man, saith S. James, (1.14, 15.) is tempted, when he is drawn away by his own Lusts and enticed. Then when Lust hath conceived, it bringeth forth Sin; and Sin, when it is finished, bringeth forth Death. Perditio tua ex te, O Israel, said God to Israel, Thy destruction is of thyself. And the same may be said of all Sinners.  
The Providence of God order the Occasions of Sin: but it is Man's own Free will that chooseth to sin upon these Occasions. God ordered Bathsheba's washing herself, and David's walking on the roof of the house: but he put not Lust into David's heart, or the wicked contrivance of her Defilement. Vriah's assaulting Rabbah, and the Soldiers falling upon Vriah, were by Divine Providence: but the Plot of David, and execution of it by Joab, were of humane Maliciousness.  
Impenitent Sinners charge their Wickedness on their ill Fortune, unhappy Destiny, unlucky Planet: which is done with the like reason as if the Knife were to be blamed for a man's Self-murder; or the Bread he eats, as the cause that he is choked; or the Girdle he wears, that he was strangled by it. Planets and other natural Agents, though they have Influence on the Body, which may provoke to Evil, yet they cannot necessitate the Mind to assent to it, or to act accordingly. Casual Concurrence of things may prompt, but not compel to Sin. Evil Company, bad Counsel, cruel Tyrants, may have power on the Members, not the Will. It is true, the Devil is the Father of Lies; He that committeth Sin is of the Devil: but were it not that man's Heart did entertain his Motions, embrace his Suggestions, Sin could not be engendered by them. So that in vain doth the corrupt spirit of a man accuse things or persons, without himself, as the Authors or Causes of his sinful Evils: the Judge of Heaven will lay it at his own door, and indite him as guilty of the Crime. And so do all wise and holy persons. We all do fade as a leaf, and our Iniquities like the wind have taken us away. Behold, thou art wroth, for we have sinned, Isa. 64.5, 6. Nor do they lessen the Fault, but aggravate it, as David doth here: which was the Second thing observable in an humble Penitent.   

II. OBSERVATION.  
The Penitent Sinner makes not a light matter of his Sin, but acknowledgeth the Grievousness of it.  
This is manifest by all the Examples of humble Penitents in the Scripture. We have sinned, saith holy Daniel, Dan. 9.5. and have committed Iniquity, and have done wickedly, and have rebelled, even by departing from thy Precepts and from thy Judgements. And holy Ezra, (9.6.) O my God, I am ashamed and blush to lift up my face to thee, my God: for our Iniquities are increased over our heads, and our Trespass is grown up unto the Heavens. Thus when the justified Publican prays, he dares not lift up his eyes to Heaven, but smites on his breast, saying, God be merciful to me a Sinner. And S. Paul censures himself as the chief of Sinners, for those Sins he committed in Ignorance and Unbelief. He knows that God sees more evil in his Sins then he himself can discern; that Sins are not to be censured according to men's estimation, but God's most pure Law and righteous Judgement; that God is of purer eyes then to behold Evil, and that he cannot look on Iniquity with the least approbation or connivance; that what is highly prized in men's eyes, or made a venial Sin by men, is counted a foul Abomination with God; that the least Sin is against an Infinite Majesty, and cost no less than the Blood of the Son of God to expiate it; that there is no Venial Sin in its own nature, to say, Raca, Thou fool, to our Brother, makes a man liable to Hell-fire; that every Sin is of the Devil, who sinned from the beginning; that the wages of Sin, every Sin, is Death, even that Death which is opposite to everlasting Life.  
Hence it is that David makes not a small matter of the Sins of his youth, but prays God not to remember them: and Job complaineth, that God wrote bitter things against him, and made him to possess the Sins of his youth. And Christ makes idle words such, as that for them men are to be accountable at the day of Judgement. Popish Doctrine of Venial Sins, Resolutions of Cases of Conscience after Popish Casuists Dictates, are not found in the expressions of Scripture-Penitents; much less Pharisaical Vaunt of Self-righteousness, or Monkish Ostentation of their own Merits, or Quakers Opinions of Innocency and Perfection: but Acknowledgement of their Transgressions and Sins, with the heinous Degree and Circumstances of them. Which was David's profession here, and is an instance of an humble Penitent's practice.   

III. OBSERVATION.  
He freely confesseth and acknowledgeth his Sin, at least to God, and sometimes to men.  
Though David often professeth his Innocency in respect of the Criminations which were cast upon him in Saul's Court, as if he had conspired against him; though he allege his Integrity before God, as being upright in heart, in promoting God's Worship, not going after any other gods, but in the choice of his Soul preferring the Observance of God's Laws before any Ends of his own; yet he still acknowledgeth his Sins to God, without any arrogant vaunting of Perfection, or opinion of unspotted Holiness. I acknowledge my Sin unto thee, and mine Iniquity have I not hid, saith he, Psalm 32.5. And holy Job, although he could not be beaten out of his hold, (the conscience of his Integrity before God, and his Innocence from any Oppression of men, with which his Antagonists charged him,) yet disclaims the Covering of his Transgressions, as Adam, by hiding his Iniquity in his bosom, Job 31.33. And Chap. 7.20. he bespeaks God thus; I have sinned, what shall I do unto thee, O thou Preserver of men? And again, Chap. 40.4. Behold, I am vile, what shall I answer thee? I will lay my hand upon my mouth.  
All Holy persons do subscribe to that of Bildad, Job 25.4, 5, 6. that in comparison of God, in his sight no man living can be justified. How can he be clean that is born of a woman? They know that God searcheth the Heart, discerns the wind and turn of their deceitful Hearts: that they have secret Sins, which neither other men nor themselves perceive. S. Paul once conceived himself, touching the Righteousness of the Law, blameless: while he was ignorant of its Spirituality, he observed not how the Law forbade Coveting, the very first Motions of Lust: But when he knew how holy and perfect the Law was, how imperfect he was; when he found a Law in his Members rebelling against the Law of his Mind, and leading him into captivity to the Law of Sin, which was in his Members; he than cries out, O wretched man that I am! who shall deliver me from the body of this death? Rom. 7. Such is the Affection of the most enlightened Saints, who have been best acquainted with God's Purity, the Perfection of his Law, their own Impurity, and the Defect in their ways, that they have always cried out of themselves, (as the Lepers in the Law) We are unclean, we are unclean. In their Supplications to God, they have bemoaned their sinful Thoughts, their most hidden Transgressions: yea in their Transgressions against men, when doing right to them, and giving glory to God hath required it, they have not stuck in full Congregations to confess their Errors, and to bewail their Transgressions. Which thing hath been always necessary, 

1. To justify God in his Sentence and Judgements; that he might be justified in his say, and be clear when he is judged: as it is in the next verse to my Text.  
2. To abase Man, that he may lie prostrate at his feet, and not proudly lift up his head before God.    
Both which Ends are discernible in that humble Confession of Daniel, and his speech to God, Dan. 9.7. O Lord, Righteousness belongeth unto thee, but unto us Confusion of faces, because of our Trespass committed against thee.  
For which Ends, as God sets our Iniquities before us, so the humble Penitent always sets his Sins before his face; as David did here.   

iv OBSERVATION.  
He makes not this a short transient Action, but his Sins are ever before him.  
There is indeed a setting our Iniquities before our faces which is pernicious; when we look upon our Sins as of so horrid a Gild that they are unpardonable: as when Cain told God, Gen. 4.13. My Punishment is greater than I can bear; or, Mine Iniquity is greater than that it may be forgiven. So indeed it falls out sometimes, that men's Transgressions (when they have sinned presumptuously, against Conviction of Conscience within, and Warnings without,) do so stare in their faces, that they affright them with terror and astonishment: their Spirits are wounded: they apprehend the Devil haling them to the infernal Prison; expect nothing but Hell and Damnation; cry out of God as Cruel, of themselves as Damned wretches.  
Such a View of Sin, as thus tends to Despair, that eyes only God's Justice and their own Desert, that begets Hatred of God as a Tyrant, no Address to him as a Gracious Prince, is indeed very dangerous.  
Humble Penitents do not so set their Iniquities before them: This is the manner only of despairing Saul's, revolting Spira's, such as have sinned wilfully with an high hand, and continue in their Apostasy from the Truth; that say, There is no hope: we have loved strangers, and after them will we go, Jer. 2.25. But returning Sinners remember their Sins, and they are ever before them, in another manner, and to another purpose. They present their Sins to themselves, that they may shame themselves, and give Glory to God in acknowledging his Righteousness; without denial of his Grace. They look not only on the foulness of their Trespasses, and the greatness of their Debts; but also on the riches of God's Grace, the fullness of Christ's Obedience, the inexhaustible fountain of Christ's Blood, the infallible Assurance of the New Covenant, the ample Promises of the Gospel: and accordingly, with Confession of Sin they adjoin Prayer for Pardon, Faith in Christ's Blood; and plead God's declaration of his own Properties, his former dealing with great Transgressors; and in the same manner as David did here,   

V OBSERVATION.  
The true Penitent tells God of setting his Iniquities before him, to induce God to relenting Compassion towards him, and gracious Condonation of him.  
In the Penitential Psalm De profundis, (130.2, 3, 4.) the Penitent Sinner thus bespeaks God; Let thine ears be attentive to the voice of my Supplication. If thou, Lord, shouldst mark Iniquities, O Lord, who shall stand? But there is Forgiveness with thee, that thou mayest be feared. Even the wicked Ninevites had so much apprehension of the possibility of God's merciful Clemency, that (after Jonas' Proclamation of their approaching Ruin) they resolved to cry mightily to God upon this apprehension, Who can tell if God will turn and repent, and turn away from his fierce Anger, that we perish not? Jon. 3.9.  
'Tis true, they that worship the Devil, and pray to him, do all out of Fear, as looking for nothing but Cruelty from unclean Spirits: But Ionas in his froward fit, Chap. 4.2. acknowledgeth that the Lord is a gracious God, and merciful, slow to Anger, and of great Kindness, and repenteth him of the Evil. Even by the experience of them that know not God, this is found true: which made even Infidels cry unto the Lord in their Distresses, and confess their Sins in hope of Help. The believing Penitent knows both by experience, and from the Nature, Works and Word of God, that when he sets his Sins before him, God casts them behind his back: that God looks upon men, and if any say, I have sinned, and perverted that which was right, and it profited me not; He will deliver his Soul from the Pit, and his Life shall see the Light, Job 33.27, 28. They have learned, that he that hideth his Sins shall not prosper; but he that confesseth and forsaketh them shall have Mercy, Prov. 28.13. That, if we confess our Sins, he is faithful and just to forgive us our Sins: and the Blood of Jesus Christ, his Son, cleanseth us from all Sin, 1 Joh. 1.7, 9 They judge, that what David found they shall find: I said, I will confess my Transgressions to the Lord; and thou forgavest the Iniquity of my Sin. And therefore, For this shall every one that is Godly prey unto thee in a time that thou mayst be found, Psal. 32.5, 6. And consequently, it is their course, (as being best for them) to set their Sins before them, so as to humble them; and to set them before God, that he may pardon them.   

APPLICATION.  
And now, I beseech you, lay all that I have said to heart, as of greatest concernment to each of you. What David did, what all the Saints have done in all Ages, you should do in this; their Practice should be your Pattern: It is necessary to be done, though it be much against the spirits of men.  
Most men are quick-sighted in viewing the Faults of others, but blear-eyed when they are to look upon their own Crimes: Censuring and Judging others is very frequent; Self-judging is very rare. They that would take a Mote out of their Brother's eye, will not take notice of the Beam in their own. Few are willing to have their Sins set before them by others; and themselves are far from setting them before them of their own accord. A free Reprover is accounted intolerable. Men hate them that rebuke them. Yea, a Minister, who by Office is bound to do it, though he do it to save their and his own Soul, yet he is not endured for it, but declined and persecuted. They that cannot deny their Sins, yet put off the Faultiness of them to some other Cause. They that acknowledge their Sins to have been from themselves, yet excuse and extenuate them. Scarce a man confesseth his Sins that are hidden from men: if he do confess them to God, it is but slightly. What a Beast was I? saith the Drunkard; God forgive me, saith the Swearer: though the one wallows in his Intemperance day after day, and the other profanes the Name of God every hour.  
Thus Sin is slightly acknowledged by the Sinner, without any sense of the Iniquity of his Nature, or the Love he hath to his Sin, which are the Causes of it; without any Compunction of heart, without Remorse of Soul, without Bemoaning it to God, in Supplications, bewailing his Folly, his Naughtiness, and earnestly, humbly begging Pardon.  
Yea, when God sets men's Sins (by his Judgements on them) in order before them, they will not set them before themselves, to give him the Glory of his Justice: when his Hand is lifted up, they will not see: when he makes their Hearts ache, their Eyes weep, by his Strokes for their Sins, they fret with Anger, but weep not out of Sorrow for Sin.  
No marvel that men find not the Comfort of God's pardoning Grace, when they slubber over this great Business (which the Godly have always found to be the right and only way to Mercy) in so dull and negligent a manner, as if they could deal with God as with an Idol, that hath neither eyes to see their Impenitency, nor hands to punish their Sins: and so carry themselves as if they could mock God with a few words of course, without any serious or hearty Sorrow for their Disobedience to God's Law, and Provocation of his terrible Majesty.  
Oh that you would in time repent throughly of this your want of Repentance, or the perfunctory doing of it. And that you would bethink yourselves, that you may deceive yourselves, but cannot deceive God: that your Dallying with God will end in your Damnation: that you will never have Peace with him, till you show that you count and use your Sins as his and your Enemies.  
Do this than which David saith he did, Search out your Sins impartially, know them to be your own Brats; that the least of them are of a Viperous brood; that they will bring upon you everlasting Punishment, without much Repentance and real Amendment.  
Set your Sins before you in their ugly shape: Set God before you as a severe Judge, and yet withal a merciful Prince: Confess them to God with godly Sorrow: Supplicate for Pardon with humbled Souls: Sprinkle your Consciences with the Blood of Christ by the hand of Faith: and Resolve to leave your Wander, and to follow Christ. And then, and not till then, you shall have Peace with God: which he grant for his Son's sake, etc. Amen.  
LAUS DEO.    

THE COMFORT OF THE Divine Presence. Part I.  
The Sixth SERMON.  PSALM li. 11. 
Cast me not away from thy Presence; and take not thy Holy Spirit from me.  
OF all the Holy Patriarches, whose ways are recorded in the Old Testament, there is none, of whose Acts we have more relation remaining to us for our Imitation, or our Caution, than we have of David's. In the constant course of his Actions he was so obedient to God, that God gave this Testimony to him, and said, I have found David the son of Jesse, a man after mine own heart, which shall fulfil my will, Act. 13.22. And yet he sinned so foully in the matter of Vriah, that he is stigmatised by the Prophet Nathan, sent by God to reprove him sharply for it, as one that gave great occasion to the enemies of the Lord to blaspheme, 2 Sam. 12.14. He that in the time of his Persecution had showed much Constancy in his Obedience to God, and Adherence to him; in the time of his Prosperity and greatest Tranquillity shown his Instability, so as to become a Reproach to the Profession of his God.  
Whence it came to pass, that as in his Afflictions he made many Psalms of Exultation in God, and Exaltation of his Name, so as to gain the Elegy of the sweet Singer of Israel; so by reason of his great Fall in defiling Bathsheba, he is fain to mourn as a Dove, to change his tune, to sing Lamentation, to bewail his Transgressions, and to cry Peccavi in this Penitential Psalm, composed (as the Title shows) by reason of his Fall into those horrid Evils of Adultery and Murder. For expiating of which, though the Law yielded no Sacrifice, yet the Grace of God he knew did: and therefore he prays instantly, both for Pardon of what he had done, and for preventing Grace against future Relapses, as the words of my Text import; Cast me not away from thy Presence, and take not thy Holy Spirit, or Spirit of Holiness, from me.  
In which words he deprecates two Evils as most pernicious: 1. The Ejection out of God's Presence; 2. The Loss of his Holy Spirit.  
Concerning these, it may be enquired, how he could pray against that which elsewhere he seems to reckon as not feasible, when he saith, Whither shall I go from thy Spirit? or whither shall I flee from thy Presence? Psal. 139.7. which intimates as if there were no escaping God's Spirit, or avoiding God's Presence: And therefore it was in vain for him to petition God against that which could not be effected, though God should go about it.  
To which I answer, That it is true, that God's entitative Presence is , and therefore there could not be a Casting him out of it, nor could he go any whither where he might hid himself, or not have the Spirit of God to find him out, and to reach him: his Omnipresence, Omniscience and Omnipotency make such an Exclusion or Subtraction unimaginable.  
But there is a Presence of Favour, of Assistence, of Protection, an having of the Spirit for Guidance, Comfort, and Ability for operation, (here meant,) which a person may be excluded from, and destitute of: such as Cain dreaded, when he said, My Punishment is greater than I can bear. Behold, thou hast driven me out this day from the face of the earth, and from thy Face shall I be hid. And Cain went out from the Presence of the Lord, Gen. 4.13, 14, 16. That is, he was deprived of the light of God's Countenance; filled with Horror in his spirit, out of the conscience of his unpardoned unnatural Murder of his Brother: God respected not his Offering, admitted him not to any Communion with himself, let the infernal Spirits haunt him, delivered him into the hands of the Devil.  
And this most horrible estate the Psalmist doth here deprecate; since the conscience of his Gild made him sensible that he might justly expect it.  
Now to begin with the First Petition: whence these Points are deducible.  

1. That God's Presence of Grace is most desirable.  
2. That the committing of great and enormous Sins doth endanger the Privation of it.  
3. That a Penitent Sinner begs earnestly against the Loss of it, as his greatest Calamity; and prays for the Continuance of it, as his chiefest Good. Dominus tecum, & cum spiritu tuo, The Lord be with thee, and with thy spirit, are the most important Prayers in our Christian Liturgy.   
To begin with the first of these.  

That God's Presence of Grace is most desirable.  
How desirable the Presence of God's Favour is to men, may appear by that Dialogue between God and Moses, which we meet with Exod. 33.14, 15. wherein, after God had made that terrible Commination, of coming up into the midst of the people of Israel in a moment to consume them, because of their great Provocation of him in making the Golden Calf, and not to go up with them, vers. 3, 5. and Moses, vers. 12, 13. had instantly made Supplication for God's Guidance in that great Expedition which he put him upon, of bringing the people of Israel into the Land of Canaan; the Lord tells him, that his Presence should go with him, and he would give him rest. Moses replies to God, If thy Presence go not with us, carry us not up hence. And gives this reason, vers. 16. For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us?  
From which passage may be discerned how much Moses valued God's Presence, as that without which he counted all his Undertake as vain; that he could not effect any thing prosperously, not subdue Enemies, nor rule that people, nor successively accomplish any undertaking: But on the other side, with God's Presence he doubted not but that he should bring to pass that great Business, and all other Designs which he should be put upon, if God did vouchsafe it to him.  
The same is true in our Spiritual Voyage towards Heaven, and our Christian Warfare. The Presence of God is All in all; without God's Presence we can do nothing: though we should have all the furniture of wit, strength, wealth, and the assistence of men; yet should we not be able to go one step forward in the way to Happiness: we of ourselves should not be sufficient to think any thing as of ourselves, for all our Sufficiency is of God, 2 Cor. 3.5. Yea our Adversary the Devil would easily devour us, if the Lord should departed from us. On the other side, If God be for us, who can be against us? Neither life, nor death, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall prevail against us. The auxiliary force of God's Presence makes a Believer, in Tribulation, distress, persecution, famine, nakedness, peril, sword, to be more than a Conqueror, even to triumph and to glory in the Lord; as knowing that his Riches exceed Croesus his wealth, his Glory Solomon's glory; and that he may truly say, without Thrasonical vaunting, Whether Paul, or Apollo's, or Cephas, or the world, or life, or death, or things present, or things to come, All are mine, I being Christ's, and Christ God's, 1 Cor. 3.22, 23.  
Thus did the Psalmist express his apprehensions of the benefit of God's Presence in relation to his Safety, Comfort, and Happiness. That he restored his Soul, and led him in the paths of Righteousness for his Name's sake. Yea, though he did walk through the valley of the shadow of death, he would fear no evil: for God was with him, his Rod and his Staff did comfort him, Psal. 23.3, 4. That his Goodness and Mercy should follow him all the days of his life, vers. 6. That he would show him the path of Life: in his Presence was fullness of Joy, at his right hand Pleasures for evermore, Psal. 16.11.  
As to be near such a King as Solomon, was counted so great a Happiness, that the blessedness of Solomon's Courtiers was magnified with admiration by the Queen of Sheba: so much more blessed are they that are acquainted with God, and are near to him. In his Favour is their life, Psal. 30.5. The light of his Countenance is better than life itself.  
Man being Animal sociabile, a sociable Living creature, needs Society: it is most joyous for him to be with them whom he loves, and who love him, and can help him. But such is none now in comparison of God, and therefore no Company (to a Holy heart) like to God's. David's Soul thirsted for God, panted after him, to come and appear before him. But his Tears were his meat day and night in his absence from God; and it was as a Sword in his bones to be reproached with this demand, Where is thy God? When God hide his face, he was troubled. Which comes to pass by our departing from God: and that brings me to the   

II. OBSERVATION.  
That the committing of great and enormous Sins endangers the Privation of God's Presence.  
It is true, that God sometimes, to try his most upright Servants, doth withdraw from them the light of his Countenance; not out of Indignation against them, for any great Transgression committed by them. Thus he dealt with Job, when he exercised his Patience: which made him expostulate the matter with God, Job 13.24. Wherefore hidest thou thy face, and holdest me for thine Enemy? vers. 26. For thou writest bitter things against me, and makest me to possess the Iniquities of my youth. And Heman the Ezrahite, Psal. 88.14. Lord, why castest thou off my Soul? why hidest thou thy Face from me? But this casting off and hiding God's Face is but for a time, and not in wrath, but like a Father's dealing with his Child, when he for a little while sequesters himself, to make experiment of his Child's Affection, and to excite him thereby to seek him the more earnestly.  
Nevertheless even this also tends to bring them to the acknowledgement of their Sins: therefore the Prophet Hosea (5.15.) brings in God thus saying, I will go away and return to my place, till they acknowledge their Offence, and seek my Face: in their Affliction they will seek me early. Even Job wanted God's Presence, till he confessed himself vile, and repent, abhorring himself in dust and ashes, Job 42.6.  
But there is a more direful Casting out of God's Presence with utter Forsaking, so as to cast a people or person out of his sight for ever; by leaving them to be a Prey to those who waste and oppress them: as when he threatened, Jerem. 7.15. to cast the Jews out of his sight, as he had cast out all their brethren, the whole seed of Ephraim: which he accomplished in the Babylonish Captivity, as it is Jerem. 52.3. Through the Anger of the Lord it came to pass in Jerusalem and Judah, that God cast them out of his Presence; especially because of all the Provocations that Manasseh had provoked him withal, 2 King. 23.26. And indeed, though Manasseh, repenting, was not utterly and for ever cast out of God's Presence; yet by reason of the heinousness of his Sins, the Lord brought upon him and his people the Captains of the host of the King of Assyria, which took him among the thorns, and bound him with fetters, and carried him to Babylon, 2 Chron. 33.11.  
And David himself, when he had by his great Transgressions provoked the Lord to Anger in the matter of Vriah the Hittite, found God's favourable Presence so removed from him, that in his House he suffered by his Children great Calamities, which were inflicted by God to show his Indignation: so that though he were not Filius Irae, a Child of Wrath, cast away with utter Dereliction as a Reprobate; yet he was Filius sub Ira, a Child under Wrath for that present, which made him dread his Danger, and to be thus importunate with God, not to cast him out of his Presence.  
And indeed in case of great Sins committed presumptuously against Warning, or Conscience enlightened, and continued in with Impenitency, it is inconsistent with God's Holiness and Honour to afford his Presence; it being contrary to his Nature and Glory to countenance Evil, who is not a God that hath pleasure in Wickedness, neither shall Evil dwell with him. The foolish shall not stand in his sight; he hateth all workers of Iniquity, Psal. 5.4, 5. He is of purer eyes then to behold Evil, and cannot look on Iniquity, Hab. 1.13.  
As it is with a gallant Prince, who cannot brook a base Coward; or a neat and cleanly Nobleman, who cannot endure in his company a sordid and nasty Sloven, but will thrust or keep such out of his presence: so it is with God. When a Man or Nation have defiled themselves with such odious Iniquities as God abhors, till they be washed with true Repentance, and new clothed by putting on the Lord Jesus, there is no hope of finding God ready to admit them near to him. Wherefore   

III. OBSERVATION.  
Penitent Sinners (such as David was) do beg earnestly against the Loss of God's Presence, as their greatest Calamity; and pray for its Continuance, as their chiefest Happiness.  
The Holy Writings are full of such Petitions as these. Let my sentence come forth from thy presence, Psal. 17.2. Make thy Face to shine upon thy servant, Psal. 31.16. Forsake me not, O Lord; O my God, be not far from me, Psal. 38.21. Awake, why sleepest thou, O Lord? arise, cast us not off for ever. Wherefore hidest thou thy face? Psal. 44.23, 24. Return for thy servants sake, Isa. 63.17. Take away all Iniquity, and receive us graciously, Hos. 14.2. As it is with a Child who misseth his Father, he cries after him, till he appears to him; or as a Traveller that is out of his way, and knoweth not what way to take, nor what may become of him, calls for his Guide to direct, for his Company to help him: So it is with a Repenting person, who hath wandered out of his way; he is sensible that he hath done foolishly in leaving God's way, fears lest he shall become a prey to Satan, finds the want of God's Guidance, the need of his Assistence: hereupon he cries aloud to God not to leave him; he wrestleth with God, as Jacob did when he feared his Brother Esau's hostile approach, so as not to let him go until he bless him; he weeps and makes Supplication, till he becomes an Isaac, one that prevails with God; his Eye trickleth down and ceaseth not, without any intermission, till the Lord look down, and behold from Heaven; he bewails his turning aside into crooked paths, begs to be led into the way everlasting; and to that end resolves to hold close to God for the time to come, and to keep his way, lest he (by Recidivation and Relapse) drive away God for ever. For which purpose he begs God not to take away his Holy Spirit from him, as being his best Guide and Guard in his Pilgrimage on Earth. Which leads me to the consideration of the Second Petition in my Text: but at present, time will not permit me to handle it. Of what hath been said give me leave to make some Application.   

APPLICATION.  
You that have fallen into any such gross Transgression as David's was, remember to imitate him in his Return to God. As his Sin was very great, so this Penitential Psalm shows his Sorrow after God was very conspicuous, working Repentance not to be repent of, 2 Cor. 7.10. What the Apostle said of the Corinthians, (guilty of Indulgence to the Incestuous person,) For behold, this selfsame thing, that ye sorrowed after a godly sort, what Carefulness it wrought in you, yea what Clearing of yourselves, yea what Indignation, yea what Fear, yea what vehement Desire, yea what Zeal, yea what Revenge: in all things ye have approved yourselves to be clear in this matter; the same was true of David, and aught to be verified in every one of you, chief in these things.  
1. To be sensible of the great danger of the Loss of God's Presence; to know and see that it is an evil thing and bitter, that you have forsaken the Lord your God, and that his Fear was not in you; when either by Wantonness, or Intemperance, or Profaneness, or Unrighteousness, or any other kind of Lewdness, though committed in secret from the eyes of man, ye did Evil in God's sight, and rebelled, and vexed his Holy Spirit, so that he was turned away from you, became your Enemy, fought against you, and left you to be ensnared by the Devil, and to be led captive by him according to his will, 2 Tim. 2.26.  
Oh this is a thing you should mourn for as one mourneth for his only Son, and be in bitterness for his absence as one that is in bitterness for his firstborn.  
2. For the time to come, that with the spirit of Grace and Supplication you instantly press God to vouchsafe you his preserving, guiding, comforting, aiding Presence, that you may not be overcome by a like Temptation, nor wander from God by Error, nor by Infirmity of your flesh yield to such Motions in you, or Solicitations of others, as may overcome you, and prevail upon you to go astray from God, and leave him, who is your Shepherd, lest the Wolf of Hell catch you, and tear you in pieces, and there be none to deliver you.  
Oh,  you do, watch, and pray that God may lead you in the paths of Righteousness for his Name's sake. And  Bait or Suggestion may be set before you, yet remember that which Joseph thought on when he was enticed to Lewdness by his Mistress, How shall I do this great Wickedness, and sin against God?  
Oh, set God always before you, who being at your right hand, you shall not be moved. It will be your everlasting Comfort in life and death, that you can say, I was upright before God, and kept myself from mine Iniquity. While you live on Earth, walk humbly, obediently, patiently with God. Do as Enoch did, who had this testimony, that he so walked with God as to please him: and then you may be assured, notwithstanding your former Falls, yet at last to be translated (if not as he was, not to see death, yet) so as not to abide in death, but to be with your Father for ever. Which the Lord grant, etc. Amen.  
LAUS DEO.    

THE HEAVENLY GIFT. Part II.  
The Seventh SERMON.  PSALM li. 11. 
Take not thy Holy Spirit from me.  
IN this Penitential Psalm of David, wherein he applieth himself to God for the recovery of his Favour, after his great Fall in the matter of Vriah, as he sincerely confesseth his Sin, and humbly beggeth Pardon, so he doth earnestly deprecate God's Dereliction of him, as being the most sad presage of his everlasting Perdition; and the taking away his Holy Spirit from him, as the inlet to Satan's possession of him, and so the forerunner of his extreme Ruin.  
I have heretofore considered his Petition against Ejection out of God's Presence; the regaining of which is a most desirable thing to a Penitent Sinner; and though it be forfeited by Sin, yet is it recoverable by humble and earnest Supplication. It now remains that I consider the other Prayer in my Text, against the Privation of God's Spirit, in these words, And take not thy Holy Spirit from me.  
For explication whereof, it is requisite that it be showed, 1. What is meant by the Holy Spirit, or Spirit of God's Holiness, which he feared might be taken from him: 2. How it is taken away from a person.  
1. The term Spirit is meant sometimes of God the Father, as Joh. 4.24. where it is said that God is a Spirit: sometimes of the Son, as 2 Cor. 3.17. where it is said, The Lord is that Spirit: and sometimes of the Third Person in the Holy Trinity, as 1 Joh. 5.6. where it is said, It is the Spirit that beareth witness; who is termed the Holy Ghost, or Spirit, and is all one with the Spirit of his Holiness in my Text. Now he is so termed in opposition to the unclean Spirit, Matth. 12.43. or evil Spirit, and Spirit of Devils, which are in some men, as the Holy Spirit is in others. For as the Heathens imagined that every man had his good Genius or his bad, his good or bad Angel: so the Holy Scripture expresseth the Motions of men to be from the Spirit of God's Holiness, in them who are sanctified; and from Satan, in them who are unholy, as in Cain and Judas.  
Now the Spirit of God is sometimes spoke of as God's Instrument by which he works in the works of Creation. Psal. 104.30. Thou sendest forth thy Spirit, they are created; and thou renewest the face of the Earth. Job 33.4. The Spirit of God hath made me, and the breath of the Almighty hath given me life. When God bringeth any great thing to pass, he doth it by his Spirit. Zech. 4.6. Not by might, nor by power, but by my Spirit. That which is in Matth. 12.28. If I cast out Devils by the Spirit of God, is in Luk. 11.20. If I with the finger of God cast out Devils: whence it appears, that the Spirit of God is Digitus Dei, God's Hand or Finger, whereby he works. But especially the works God doth in and for the Saints are ascribed to the Spirit of God. All these things worketh that one and the selfsame Spirit, dividing to every man severally even as he will, 1 Cor. 12.11. All those precious Qualities and Operations whereby we please God are termed Fruits of the Spirit, Gal. 5.22, 23.  
2. This helps us to understand how the Holy Spirit may be taken from a person; to wit, by withdrawing from him those Operations of the Holy Spirit which are amiable to God, or comfortable to us. Now in this Petition it is to be considered, that notwithstanding David's Sins, he was not utterly bereft of God's Spirit: for in this Psalm, his humble Confession, his ardent Supplication, show that there was some fire of God's Spirit remaining in him, all the sparks were not gone out. Yet he felt so little of the Vigour and Consolation of the Spirit, that he feared its utter Extinction. And because this would leave him in utter Darkness, therefore he is importunate with God, that he would not take his Holy Spirit from him; but, as it is in the next verse, restore unto him the joy of his Salvation, and uphold him with his free Spirit.  
The Petition thus opened yields us these Observations.  

1. That the having of God's Spirit in us, and with us, is the most beneficial Gift which God gives to a Repenting Sinner.  
2. That great Transgressions endanger the Loss of God's Spirit.  
3. That a Repenting Sinner is an earnest Suitor to God for the Continuance of it to him.   
Of these in their order.  

I. OBSERVATION.  
That God's Spirit is the most beneficial Gift that God bestows on a Repenting Sinner.  
This is manifest from the words of Christ, Luk. 11.13. If ye then, being evil, know how to give good Gifts to your Children; how much more shall your heavenly Father give the Holy Spirit to them that ask him? Which shows that the Gift of the Holy Spirit is a greater Gift, and far better, then that which earthly Parents give to their Children, as bodily Food, and the like: and that God, in giving his Holy Spirit to those that ask him, shows an Affection far exceeding that which Parents have for their Children, when they supply them with Corporal sustenance. Add hereunto, that the Apostle, 2 Cor. 13.14. in his Benediction of the Corinthians, prays thus for them, The Grace of the Lord Jesus Christ, and the Love of God, and the Communion of the Holy Spirit, be with you all, Amen. Whereby it is manifest, that the Communion of the Holy Spirit is ranked among the best things he could beg for that people, to wit, the Grace of Christ, and the Love of God.  
Nor is this without reason: for the Spirit of God removes all that Evil which is odious to God, and noisome to ourselves; it washes away that Filthiness of flesh and spirit which is loathsome to God; it cures that Blindness of Mind, that Hardness of Heart, that Perverseness of Soul, that Impotency of Faculties, which make us unable to do any thing that may please God, or rectify our own Actions. It is this clean Water which, being sprinkled on us by God, makes us clean in his eyes, so as to cleanse us from all our Filthiness and all our Evils. It is that, by giving of which, we have a new heart, and a new spirit is put within us: God takes away the stony heart out of our flesh, and gives us an heart of flesh, which causeth us to walk in God's Statutes, and to keep his Judgements, and do them, Ezek. 11.19, 20.  
In whom the Spirit of God dwells not, there is a Spirit of Slumber, Eyes that they should not see, and Ears that they do not hear: even the Gospel is hid to them; the God of this world blinds their minds, lest the Light of the glorious Gospel of Christ, who is the Image God, should shine unto them: they are held in the Snare of the Devil, and are taken captive by him at his will. An evil Spirit possesseth them, so that they want the Consolations of God, the Peace which passeth understanding, which guards the minds of them that believe through Christ Jesus: they are filled with Horror of Conscience, are under the spirit of Bondage: they sow to the Flesh, and of the Flesh reap Corruption.  
On the other side, where the Spirit of God inhabits, it renews a man in the spirit of his mind, so that he knows the things that are freely given him of God; spiritually discerns the hidden wisdom of God in a mystery, which God hath ordained before the world to our glory; even those things which eye hath not seen, nor ear heard, nor have entered into the heart of man, the things which God hath prepared for them that love him. Even to Babes are these things revealed by God's Spirit, which the Princes of the world knew not, but they were hid from the wise and prudent, Matth. 11.25. Whence it is, that they are made the Epistle of Christ, written not with ink, but with the Spirit of the living God; not in Tables of Stone, but in fleshly Tables of the Heart: with open face beholding, as in a glass, the Glory of the Lord, they are changed into the same image from glory to glory, even as by the Spirit of the Lord, 2 Cor. 3.3, 18. By which means they are made the Temple of God, in that the Spirit of God dwelleth in them, vers. 16. and holy unto God, an habitation of God through the Spirit: they are joined to the Lord, one Spirit with him; new Creatures in Christ, and conformed to him. Whence it is that Sin bathe not dominion over them, nor the Wicked one toucheth them. They are delivered from the Law, that being dead wherein they were held; that they might bring forth fruit unto God; serve in the newness of the Spirit, and not in the oldness of the Letter. For though the Letter of the Law killeth, being the ministration of Condemnation; yet the Spirit giveth Life, being the ministration of Righteousness, which exceeds in glory. And consequently, they have liberty by the Spirit of God; are beautified by it, so as that Christ is form in them. They live in the Spirit, and walk in the Spirit. The mind of the Spirit is to them life and peace. They have access by one Spirit unto the Father. The Spirit of God is the Spirit of Adoption, whereby they cry, Abba Father. The Spirit itself beareth witness with their spirit, that they are the Children of God: and if Children, than Heirs, heirs of God, and joint-heirs with Christ; that suffering with him, they may be glorified together. They are led by the Spirit; sow to the Spirit, and of the Spirit reap life everlasting; through the Spirit, wait for the hope of Righteousness which is by Faith.  
In a word, that Life, that Holiness, that Beauty, that Liberty, that Joy, that Hope, that Fruit which a Christian hath from Christ, is communicated by the Spirit; and that Glory of Soul and Body which is expected hereafter, that Quietness and Rest in life and death which is desirable, is from the Spirit of God. If any man have not the Spirit of Christ, he is none of Christ's: But if Christ be in us, the Body is dead, because of Sin; but the Spirit is life, because of Righteousness. And if the Spirit of him that raised up Jesus from the dead dwell in us, he that raised up Christ from the dead shall also quicken our mortal bodies by the Spirit that dwelleth in us, Rom. 8.9, 10, 11.  
So that I may safely infer from this enumeration of Benefits, even the most precious Riches that a Spirit is capable of, that the Gift of God's Spirit to a man is the greatest Commodity, the Jewel of Heaven. What Solomon saith of Wisdom, is true of God's Spirit: It is a Gift more precious than Rubies, and all the things we can desire are not to be compared to it. And therefore the Loss of it is the greatest Loss. Which brings me to the Enquiry what endangers the Privation of it; and that was asserted, in the Second Proposition, to be great Transgressions.   

II. OBSERVATION.  
That great Transgressions endanger the Loss of God's Spirit.  
This is manifest from David's Petition, in that by reason of his Sins he was afraid of its Loss, and therefore begs the Continuance of it, notwithstanding his foul Trespasses.  
It is, I confess, a great Dispute, Whether a person once regenerated by the Spirit, washed, sanctified, and justified in the name of the Lord Jesus, and by the Spirit of our God, can totally and finally lose its Continuance with him. I will not meddle with that Point: But this is out of question, That some Gifts of the Spirit may be lost; else the Apostle, 1 Thess. 5.19. would not have premonished the Thessalonians that they should not quench the Spirit. Such Gifts of the Spirit as are for others good, to which the Salvation of a person is not promised, may undoubtedly be totally lost by great Transgressions. So Saul lost the Royal Magnanimity and other Princely Endowments which he had before, by sparing Agag, and by usurping the Priestly Office in offering Sacrifice. Judas lost the Gift of Healing which he had with the rest of the Apostles, and other Abilities to preach the Gospel, by his traitorous Selling of his Master: he fell from the Apostleship and Ministry by his Transgression. Nor is it denied, but that some who were once enlightened, and had tasted of the heavenly Gift, and were made partakers of the Holy Ghost, and had tasted of the good Word of God, and the powers of the world to come, might fall away, and not be renewed again by Repentance; that they might crucify the Son of God afresh, and put him to an open shame; that they might tread under foot the Son of God, and count the Blood of the Covernant, wherewith they were sanctified, an unholy thing, and do despite to the Spirit of grace, Heb. 6.4, 5, 6. and 10.29.  
Yea, those of whom God gave testimony, that they did that which was right in the eyes of God, as did David; yet even they fell so foully, as that they lost the Fruits and Comforts of the Spirit, so as not to regain them in that degree they once had them. Of Asa it is said, that his Heart was perfect with the Lord all his days, 1 King. 15.14. and yet he put the Seer in prison, being in a rage with him for reproving his Relying on the King of Syria, 2 Chron. 16.7, 10. and even in his Disease he sought not to the Lord, but to the physicians, vers. 12. And Hezekiah, though he walked before God in truth and with a perfect Heart, and did that which was good in his sight; yet when God left him to try him, that he might know all that was in his Heart, he rendered not again according to the benefit done unto him: for his Heart was lifted up, 2 Chron. 32.25, 31.  
Certain it is, by David's and other Holy men's example, that God doth sometimes leave men to themselves for a time, so as to fall into such Sins as deprive them of the Joy of God's Salvation, and the establishing virtue of God's Spirit; so as not to be so active and constant in the exercise of Godliness as formerly; at least for a time: else why doth David pray, in the next verse to my Text, Restore unto me the Joy of thy Salvation, and uphold me with thy free Spirit? And however the event be, yet there is great danger of an utter Loss of the Spirit of God, not only in respect of its Comforts and Motions, but also of its inexistence and quickening virtue, when men are so overcome by Lust as Solomon and David, or Fear as Peter, or other Temptations, to sin so foully as they did.  
The Reason whereof is, because such Sins do grieve and vex the Holy Spirit. For though the Spirit of God be not subject to humane Passions; yet the Holy Scripture, as it ascribes Repentance and some other Affections of men to God, so doth it attribute Grief to the Holy Spirit, Eph. 4.30. where it minds us that we grieve not the Holy Spirit of God, whereby we are sealed unto the day of redemption, in respect of the effect that Grief hath in man, which makes him withdraw from that which grieves him. And so saith the Book entitled the Wisdom of Solomon, Chap. 1.4, 5. For into a malicious Soul Wisdom shall not enter, nor dwell in the body that is subject to Sin. For the holy Spirit of discipline will fly deceit, and remove from thoughts that are without understanding, and will not abide where unrighteousness cometh in. Contraria se invicem expellunt: There is a Contrariety between God's Spirit of Holiness, and man's spirit that loves or yields to Unholiness; and therefore they consist not together. And God doth also justly deprive persons of that great Gift of his Spirit, when they resist it, when they vex it, so as to make it become their Enemy: as Princes take away their Favours and Offices and Honours which they have conferred, when they are contemned, and abused against them. And therefore a Penitent Sinner, being sensible of his Danger, deprecates the ablation of God's Spirit, though deserved by his Sin, as David in my Text, which is the   

III. OBSERVATION.  
That a Repenting Sinner is an earnest Suitor to God for the Continuance of his Spirit to him.  
It is the doleful Expostulation of the people of God, Isa. 63.17. who had rebelled, and vexed God's Spirit, so as to make him their Enemy, vers. 10. when they repent, and discerned their Error, and begged his Return, O Lord, why hast thou made us to err from thy ways, and hardened our heart from thy Fear? return for thy servants sake. They at last find the miss of God's Spirit, as that which yielded them the greatest Safety and chiefest Happiness. They find that they, by their not cherishing God's Spirit, but unkind usage, have driven away their best Friend. They see that, by their Security, they have let in their greatest Enemy.  
In a word, when a Sinner hath found his Misery by acting that Sin which forfeits his interest in the Guidance and Assistence of God's Spirit, he bewails it, and fears left an evil Spirit should possess him, and bring with it seven more unclean spirits, worse than itself, when his house is empty, swept, and garnished, and dwell in him, and so his end be worse than his beginning; as it is Matth. 12.44, 45. And therefore he begs for the Continuance of God's Spirit, lest the unclean Spirit possess him, as it did Saul. David therefore so earnestly here deprecates the Loss of the Holy Spirit, as remembering what befell his Predecessor Saul: which all Penitent Sinners should likewise dread.   

APPLICATION.  
Now then, it concerns us all to prise the Presence and Virtue of God's Spirit in us, as the great Gift of Heaven; and to take heed how we forfeit it by our Sins: which if we have done, let us by Repentance bewail our Forfeiture of it, and beg of God the Continuance of it, notwithstanding our desert to be deprived of it.  
We count the Titles and Ensigns of the Favour of a King, the Robes and Proclamations by which he honours a Subject, of great worth. Joseph's and Mordecai's riding and clothing by the Kings of Egypt and Persia were highly accounted of; and the Loss of such Advancement was terrible to Haman and others: and Fear of like Disgrace makes men beg that they may not be deprived of them.  
The having of God's Spirit is as the Seal of God, as a Robe or Diadem, as the Ensign of the Order of the King of Heaven, as that which assures our instatement in the rank of Nobles, which are as Angels before God.  
Oh let us then value it far above all the Ensigns of Favour and Honour by which the greatest Kings on earth testify their respect to their Favourites. Let us take heed of rebelling, and vexing the Holy Spirit of God, lest he become our Enemy, and sight against us. If we have by Sin endangered our Loss of it, let us beg earnestly its Restitution: and take heed of Security and Remissness in sowing to the Spirit, of Barrenness and Unfruitfulness in bringing forth the Fruits of the Spirit; lest we lose its Comforts and Operations, and our case be like Saul's, that the Spirit of God depart from us, and an evil Spirit from the Lord possess us for ever.  
It is a very sad thing, that any, in mockery and scorn, should deride the work of God's Spirit, especially in fervent Prayer; that any should counterfeit it; that any should ascribe that to God's Spirit, which is but their own Fancy. Such Profaneness and Hypocrisy let us take heed of: such Fanaticism is justly recompensed by a being possessed with Satan, in stead of God's Spirit.  
But however we be free from these Evils, let us not content ourselves without the feeling and experiment of the Guidance of God's Holy Spirit by the Fruits of it, mentioned Gal. 5.22, 23. by working out our Salvation with fear and trembling: let us beware that a spirit of Slumber come not upon us; that we do not by any sinful Lust provoke the Spirit to leave us. And if we have endangered our Loss of it, Oh let us not give rest to ourselves, till by humbling ourselves for our Sins, and by fervent Prayers, we recover its inhabitation, its supporting and comforting Presence, which will stand us in greatest stead in life and death. Which the Lord grant, etc. Amen.  
LAUS DEO.    

THE POWER OF True Integrity. Part I.  
The Eighth SERMON.  PROVERBS xviij. 14. 
The Spirit of a man will sustain his Infirmity: but a wounded Spirit who can bear?  
IT was the immense Munificence of the Divine Goodness to his people the Jews, that he not only gave them the Treasures of Egypt, but also the Riches of Heaven, in such holy Precepts as he vouchsafed not to other Nations: so that in respect of true Wisdom they might have exceeded the Egyptians or Greeks, if they had applied their minds to observe them.  
It was not altogether undeservedly, that Pythagoras his Poem was said to contain Golden Verses; that others of the Greek Poets and Philosophers were for their Sentences and Apophthegms magnified as wise above the common sort of men: But none of them was comparable to Solomon; nor any of their Say equal to his Proverbs; amongst which, this which I have pitched upon is very remarkable, The Spirit of a man, etc.  
The former part of which presupposeth Man obnoxious to Infirmities: which indeed all Experience proves true. He hath Infirmities of Body: in the outward Senses many Defects, in the other Faculties many Imperfections. Not only his Eyes are dim, his Ears deaf, his Taste, Feeling, Smelling, decay: but also his Memory fails, his Apprehension is shallow, his Invention dull: the whole Man is sickly, withering, and inclining to Corruption. He hath worse Infirmities of Soul: Ignorance of God, of his Will; proneness to yield to Seducements and Temptations of Satan; Unteachableness, and Untractableness; Passionateness, Inconstancy, Prevalency of Lusts: by reason of which God said of the Jews, Ezek. 16.30. How weak is thine Heart, seeing thou dost all these things, the work of an imperious whorish woman? Both these sorts may be well here meant; Sickness and Sorrows, Errors and Fears: and both are supposed to be as Burdens which depress a man. Heaviness in the heart of a man maketh it stoop, Prov. 12.25. Age and Sickness cause the Keepers of the house to tremble, and the strong men to bow themselves, Fear to be in the way, the Grasshopper to be a burden, Desire to fail, the silver Chord to be loosed, the golden Bowl to be broken, the Pitcher to be broken at the Fountain, the Wheel to be broken at the Cistern; as Solomon poetically describes that State, Eccles. 12.3, 4, 5, 6. These and innumerable more Weaknesses are incident to Man: whereof some are natural, common to all; some adventitious, by our own Folly, men's Injuriousness, the Creature's Harmfulness, God's just Judgements which happen to men. Yet all these the Spirit of a man will sustain.  
By the Spirit is no doubt meant the Soul of man, with its vital Faculties, his Reason, Will, and Affections; of which the Apostle speaks 1 Cor. 2.11. For what man hath known the things of a man, save the Spirit of a man which is in him? But than it must be understood of the Spirit of a man in its Rectitude and Integrity, opposite to a wounded Spirit, as the Antithesis in the latter part of the verse shows.  
This Rectitude or Integrity of the Spirit consists,  
1. In the right use of Reason, which is indeed the Sinews of the Spirit. The less there is of Reason, the more is the imbecility of the Spirit: and the weaker the Mind, the less is the Patience. Children can bear nothing: upon every Lash, every motion of a Rod, presently they cry; an ugly Vizor, any strange Noise or unexpected Accident affrights them. So it is with weak-spirited persons; they are ready to faint at every Threat, every Frown of a Superior: they think every Symptom of a Disease presageth Death, and presently the Physician must be fetched; every Rumour of War puts them to a stand what to do, where to be; every Loss is as if they were undone; every Difficulty apprehended is as a Lion in the way.  
When Gideon bids Jether his firstborn, up and slay Zeba and Zalmunna; though they were in his hands, under his feet, yet the youth drew not his sword: for he feared, because he was yet a youth, Judg. 8.20. Rise thou, said they then to Gideon, and fall upon us: for as the man is, so is his strength. As is the man's Reason and Understanding, so is his Courage and Fortitude of Spirit. Mens cujusque is est quisque. It is not the height of the Stature, nor the bigness of the Bone, nor the length of the Arm, nor the vigour of the Members, that enable a person to bear or act. A little man with a lively Spirit can fight better than a Giant that is slow in motion, and dull in contrivance: a cunning Ulysses will overcome Difficulties, and bear Storms, better than a lusty Ajax.  
Necessitas fortiter ferre docet, Consuetudo facilé. Men that have much Wit to find ways of evasion, Skill to apply themselves to persons and times, to foresee Means and Events, will wind themselves out of Troubles; when a man of a rude and boisterous Spirit, by his self-vexing, his fretfulness and fuming, doth but hamper himself the more, like the Bird that flutters in the Net. Custom also makes many a Disease born without Disquietness, many a dangerous Storm adventured through without Fear. The more Experience men have of overcoming Afflictions, the more are they armed against them. Any way whereby Reason is confirmed, Infirmities are abated. The Foresight of Evils approaching makes them the less formidable. Those Darts pierce least, which are foreseen best. Reason is indeed a Buckler that bears off many Blows, which would cut a Fool to the heart. The Argument of the Apostle is rational, 1 Cor. 10.13. There hath no Temptation taken you, but such as is common to men, and therefore should be born. Ferre quam sortem patiuntur omnes, Nemo recusat, is Reason in the Poet.  
How admirable were the Resolutions, how constant were the Actings of spirit in Stoics, in bearing their Sufferings by the help of Philosophy? Pains of the Stone, Torture of the Rack, were stoutly born without a Groan, upon such Apprehensions as these: This Evil reacheth not Me, but my Sheath; what is common to me with Beasts, not that which is mine. The Writings of Seneca, Epictetus, Suetonius, and others, are full to this purpose: so are the Relations of the Lives of Philosophers. Certain it is, that for the sustaining of humane Evils, Prudence is much availing. That of Solomon is true of it, Eccles. 7.19. Wisdom strengtheneth the wise, more than ten mighty men which are in the City.  
2. But then, 2ly, Reason is much more strong, when there is with it a Breastplate of Righteousness, a Conscience of Uprightness. This is indeed Armour of proof, such as no Infirmities, no sad Accidents can penetrate. Then is the Spirit of a Man whole and sound, able to bear its Burdens of Afflictions and Injuries, when he is Integer vitae, Scelerisque purus, of an innocent Life, and unspotted Conscience. Yea, such hath been the height of Confidence in some moral Heathens, such their Heroic Gallantry, that they have provoked the most barbarous Tyrants to do their worst; have gloriously triumphed in the severest Tortures; have vaunted of an undaunted mind, though Heaven and Earth should be tumbled together. Si fractus illabatur Orbis, Impavidum ferient Ruinae.  
What glorious talk have the Stoics of their Virtues, as of themselves sufficient to make them happy under any Pressures? What sullen (if not well-composed) Deportment of Spirit have some of them shown under Racks, Strappadoes, and such like Engines of Cruelty? What Euthymy or Tranquillity of mind have they had in Sicknesses, yea in Death, when (Conscientia rectè factorum) the consciousness of their well-doing, specially for their Country, hath animated them, like strong Wine which cheers the heart?  
Holy Believers have (if not with so daring a Spirit, yet with a calmer and more gentle Submission to the Will of God) held up their heads under the greatest Rebukes of God's Hand, or Satan's Malice, when they have appealed to God concerning their Sincerity in their Obedience to God's Will. When Hezekiah was sick unto death, and Isaiah the Prophet, the Son of Amoz, came unto him, and said, Thus saith the Lord, Set thine house in order, for thou shalt die, and not live; he turned his face towards the Wall, and prayed unto the Lord, and said, Remember now, O Lord, I beseech thee, how I have walked before thee in truth, and with a perfect Heart, and have done that which is good in thy sight, Isa. 38.1, 2, 3. He was under a mortal Disease, with sense of kill Pain; had a sharp Message by the Prophet, which might cut him to the heart: yet this did not sink him, but that he held up, so as, in the Conscience of his Uprightness, to urge God to revoke his Sentence, and lengthen his Life.  
But of all the Instances of mere mortal men's enduring Afflictions, no Example is like that transcendent Mirror of Patience, holy Job; for, notwithstanding all the Adversities wherewith Satan had laden him, notwithstanding the Provocation of his froward Wife, notwithstanding the injurious Criminations of his evilsurmizing Friends, and the cross Arguings wherewith they a long while baited him, yet he stood firm, fell not into any kind of Dejectedness of mind, or Despair of a good issue out of his Temptations: though he swum in rough waters against the stream, yet he kept up his head. The knowledge of his Purity, the assurance of his Witness in heaven, supported him with strength to undergo all his Sores, to refute all his Adversaries, to conquer Satan, and to recover out of his Fluctuations, so as with greater advantage to get safe to Land, and to improve his Losses to a greater increase of Favour and Acceptance with God, and temporal Prosperity.  
Saint Paul, even when the malignant Jews came about him like Bees, and were prepared to sting him to death, before their malevolent Council, bore himself up with this Protestation, that he had lived in all good Conscience before God to that day, Act. 23.1. And this made him bold before Felix, when he could say in truth, Herein do I exercise myself, to have always a Conscience void of offence towards God and towards men, Act. 24.16. When he reasoned of Righteousness, Temperance, and Judgement to come, before Felix the Governor, and Drusilla his Wife, which was a Jewess, he was without Fear; whereas Felix (whose Prisoner he was) trembled, vers. 25.  
In a word, though he had Afflictions as much as any, yet in them all he rejoiced in this, that he had the Testimony of his Conscience, that in Simplicity and godly Sincerity, not with fleshly Wisdom, but by the Grace of God, he had his Conversation in the world; even at that time of his Trouble in which he was pressed out of measure, above strength, insomuch that he despaired even of life, 2 Cor. 1.8, 12.  
3. But there is yet a third Prop of the Spirit of a man, (besides right Reason, Prudence, and conscience of Innocency,) which doth enable it to sustain its Infirmities more steadily than the rest; and that is Faith in God through Jesus Christ, the chief part of the Divine Panoply, or whole Armour of God.  
And indeed Faith is the best Cordial to sustain the Spirit of a man in his Infirmities, be they never so great: by reason of which the same Apostle could say of himself out of experience, 2 Cor. 4.8, 9, 11. We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed: always delivered to death for Jesus sake; yet the spirit of Faith, vers. 13. so upheld him, that, though the Holy Ghost witnessed in every city, saying that Bonds and Afflictions did abide him, yet none of those things did move him, Act. 20.23, 24. He was so rooted and grounded in Faith, that ( inward Decays he found,  outward Storms beat upon him, yet) his Spirit stood firm with unmovable Resolution.  
So it was with David at Ziklag: when his Fellow-soldiers with himself had their City burnt, their Wives, Children and Goods carried away captive by the Amalckites, he was greatly distressed; for the people spoke of stoning him, because the soul of all the people was grieved, every man for his Sons and for his Daughters: yet he encouraged himself in the Lord his God, 1 Sam. 30.6.  
Faith than shown its virtue; it strengthened his Heart, when the rest of the people in a womanish Sorrow fell a-weeping; and he betook himself to God, to inquire what was to be done: which was followed with such Success, that he recovered all that was lost.  
But what speak I of these Infirmities, these Afflictions, which are nothing in comparison of what the Holy Martyrs bare through Faith? of whom we read, Heb. 11.35, 36, 37. that though they were tortured, yet they accepted not deliverance, that they might obtain a better Resurrection: that when they had trial of cruel Mockings and Scourge, of Bonds and Imprisonments, were stoned, were sawed asunder, were tempted, were slain with the sword, were destitute, afflicted, tormented, they could take joyfully the spoiling of their goods, Heb. 10.34. and so contentedly undergo their Sufferings, as to take their Persecutors for their best Benefactors, and make the sweetest Melody in the most scorching Flames.  
Innumerable Arguments Faith presents to the Spirit, from God's Presence, Appointment, Love, Power, Promises, which do invincibly arm a Believer in all Perils, in all Assaults, in all Oppressions, and make him invulnerable. Reason enables the Spirit of a man to sustain his Infirmities stoutly, a good Conscience comfortably, Faith triumphantly.  

APPLICATION.  
And now give me leave to apply this to your use. You are often told (and if you were not, your Eyes and Ears and other Senses might inform you,) that Man that is born of a woman is of few days, and full of trouble. Which of you (unless besotted with vain Dreams, or drunken with sinful Pleasures) but hath some foresight of imminent Dangers, some foretaste of future Sicknesses, and consequent Dissolution?  
Is there any of you of so unshaken a Spirit, as that none of the things ye feel or fear do in the least move you? Why do you distil Hot waters, but to revive you in Faintings? why do you get Friends, but to help you in Troubles? why do you take Physic, but to help you in your Infirmities? why do you lay up, some Money, others Counsel, but to provide for times of Affliction? But do you any thing to enable your Spirit to sustain you in your Infirmities? I deny not but the Providence you use may be commendable: but if there be no more than that, it will be insufficient.  
Some Infirmities may be remedied by natural Means; some may be prevented by moral Prudence: but the Decumane waves of Sickness and Death, the thoughts of Sin's Gild, and of Judgement to come, require a better Anchor than these to keep you up from being drowned, when the Conscience of the one, and the Fear of the other, beat upon the Vessel of your Spirit.  
These Storms your Soul will not ride out, without the Conscience of a Reformed life, without the strong Cable of a fast-holding Faith, the sure Anchor of a lively Hope in Christ. All the Trimming and Tackling besides, be it Wealth, Friends, Beauty, Bravery, yea, though it be a Form of Godliness, a strict Profession, with some measure of Sufferings for the Truth, will not keep you from Sinking, without an upright Heart, an unfeigned Faith, a stable Hope in Jesus Christ.  you do then, let these never be wanting in the Closet of your Breasts: make not Shipwreck of Faith and a good Conscience;  you lose, lose not them: yea, have them always in a readiness, when any thing happens which may oppress you with Fear, or sink you with Sorrow.  
Yea, forget not to exercise your Faith in God, your Hope in Christ, continually; that when you shall need them, you may not only have them in habit, but also in use; not only in the Root, but also in the Fruit.  
Let your Life be a Life of Faith; your Breath be a Breathing of Hope in God: and then you may be assured, though your Body fall to the ground, your Spirit will mount upward to God that gave it. Which He grant, etc. Amen.  
LAUS DEO.    

THE WEAKNESS OF A Wounded Spirit. Part II.  
The Ninth SERMON.  PROV. xviij. 14. 
But a wounded Spirit who can bear?  
THE Life of man on Earth consists of Action and Passion; of Doing his Work, and Bearing his Condition: And in both these there are innumerable Difficulties; so that it becomes a hard Task, either to do what we ought, or to suffer as it becometh us. In Doing our Work we are commonly unskilful and slothful: In Bearing our Burdens we are querulous and unquiet. Man is born like a wild Asse's Coli, (saith Zophar, Job 11.12.) If you drive him, he will not go rightly: if you put Burdens on him, he will throw them off if he can; if he cannot remove them, he will wince and kick, especially when his Back is sore, his Mind galled: in which case this of Solomon is by much experience found true, A wounded Spirit who can bear? So we read; but the Vulgar Latin hath it, Who shall be able to sustain the Spirit that is easy to be angry?  
But the word is more general, and signifies not so much the Passions of one to be born by another; in which case it is a truth, That the Wrath, Envy, Insolency of some men's Spirits is intolerable, as it is Prov. 27.4. Wrath is cruel, and Anger is outrageous: but who is able to stand before Envy? But it is rather to be understood of the person's Spirit who is to bear; Who of all men can bear his own Spirit when it is wounded or broken? so as in that case his own Ability and all other men's is insufficient to bear up such a wounded Spirit. Such a man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Greek expresseth it, one that hath but a little life in him. It is only God that revives the Spirit of the humble, and revives the Heart of the contrite ones, Isa. 57.15.  
Now the Spirit is wounded or broken either by worldly Sorrows; By Sorrow of the heart the Spirit is broken, saith Solomon, Prov. 15.13. and S. Paul, 2 Cor. 7.10. Worldly Sorrow causeth death: or else it is broken by the sense of Gild, and the fear of Wrath. In respect of which David complains, that his Bones were broken, Psal. 51.8. and more fully Psal. 38.2, etc. Thine Arrows stick fast in me, and thy Hand presseth me sore. There is no soundness in my flesh, because of thine Anger; neither is there any rest in my bones, because of my Sin. For mine Iniquities are gone over my head; as an heavy burden, they are too heavy for me to bear. My Wounds stink and are corrupt, through my foolishness. I am troubled, I am bowed down greatly, I go mourning all the day long. For my Loins are filled with a loathsome disease, and there is no soundness in my flesh. I am feeble and sore broken: I have roared by reason of the Disquietness of my heart.  
In both these sorts of Wounds, Experience hath proved the Imbecility of men's Spirits to bear them, or of any other man to keep them from falling, until there appear (Deus è machina) Divine help from Heaven.  
So that I am to demonstrate to you, That in the great Pressures of Spirit (either through worldly Afflictions, or by reason of the Conscience of Sin) no man is able to hold up himself from sinking, nor can any other support him, besides God; with the Reason hereof: That God only makes up the breach, and closes the Wounds in the Spirit; and how he doth it.  
That worldly Crosses break men's Spirits, so as that they are weary of their Lives, is evident in the instance of Ahitophel, who was counted so wise a man, that his Counsel was reputed as if a man had inquired of the Oracle of God; yet barely because he saw his Counsel was not followed by Absalon, (God so overruling the heart of Absalon, that he harkened to Hushai rather than to himself,) his Spirit could not bear this Disappointment of his Design, (to be the grand Minister of State under Absalon,) but, in stead of dissembling his Grievance, he saddled his Ass, got him home to his City, put his house in order, hanged himself, died, and was buried in the Sepulchre of his Fathers, 2 Sam. 17.23. Many more such Examples of men eminent in respect of Wisdom, Dignity, Power, Wealth, who upon some unexpected Loss, Fear, perhaps but the angry Looks of a Prince, the Expulsion from Court, or Deprivation of an Office, have been impatient of their Lives, and turned Executioners of themselves, may be found in Histories, or known by our own Experience.  
And the Reason hereof is, from the extreme Folly that is in men, who lay so great a stress of their Happiness upon worldly things, that when they fail them, their case seems deplorable, they have no Buttress to keep up their Spirits.  
How great a number are there, that trust in uncertain Riches, and not in the living God? And therefore when the Prop of their Wealth is gone, than all is gone with them; their Hearts are faint, and they cast away their Life, as if it were an unsupportable Burden to them.  
How many are there that depend on the Prince's Favour, and make such account of Preferment by it, that all their study is to get and keep it, though with the loss of God's Favour? But that being changeable, and their Hopes thereupon frustrated, there is no Acquiescence in God's Will, but violent Impatience, till they have dispatched themselves.  
How many have so set their Affections on some particular person, (as Amnon on Tamar,) that they wax lean from day to day, because they cannot obtain their desire? Yea, the Inconstancy of their Mistress, the miss of the hoped Match, shortens their Lives, brings down their heads with Sorrow to the Grave.  
And it is just with God it should be so, that those things should be cursed to us, be as blasted Trees, from which we seek that Fruit, that Content, and those Enjoyments, which alone are to be had in God's Favour. When our Hearts wander after some Creature, and make it as our God, love it, trust in it, in stead of God himself; he will not brook it, but remove it, or make it our Vexation; make it become our Perdition, which was the means of our Corruption.  
This is much more true, when the Spirit is wounded by the Conscience of Sin against God. In the former, there is defect of Love to God; in this, express Enmity against him; and therefore it is more intolerable. Cain's Complaint, Gen. 4.13. verifies this, whether we read, My Punishment is greater than I can bear; or, Mine Iniquity is greater than that it may be forgiven. How doleful was his complaint, when he said, Behold, thou hast driven me out this day from the face of the earth, and from thy Face shall I be hid, and I shall be a Fugitive and a Vagabond in the earth: and it shall come to pass, that every one that findeth me shall slay me? vers. 14. How terribly did the Sting of Conscience exagitate him, when he went out from the Presence of the Lord, and dwelled in the Land of Nod, as a Renegado from God, and one that was pursued by his own Bloodguiltiness?  
Nor is the Case of Judas less pregnant, to demonstrate how furious and inevitable is the pursuit of a guilty Conscience. He had sold his Master, the Lord of Glory, for thirty pieces of Silver: but his Money was as Fire in his Bosom: the remembrance of his devilish Act did so envenome his Spirit, that he could find no Rest, till he had disgorged his Money, and rid himself of his Life too. So that of him was verified what Zophar spoke of others, who sin in like manner, Job 20.12, 13, 14, 15, 16. Though Wickedness be sweet in the Mouth, though a man hid it under his Tongue: Though he spare it, and forsake it not, but keep it still within his Mouth: Yet his Meat in his Bowels is turned, it is the Gall of Asps within him. He hath swallowed down Riches, and he shall vomit them up again: God shall cast them out of his Belly. He shall suck the poison of Asps, the Viper's tongue shall slay him. How many Myriads of men have there been in the Ages of the world, who have ventured upon Sin without Fear; have blessed themselves in the Success of their unrighteous Projects; have delightfully for a season satiated themselves with the enjoyment of their prohibited Lusts? yet in the conclusion, the Remembrance thereof hath been as a Fire in their Bones; as a heavy Burden, that neither their own strength nor the help of other men could support them under.  
And the Reason hereof is, Because to them that obey unrighteousness, there is Indignation and Wrath from God; and consequently, Tribulation and Anguish upon every Soul of man that doth evil, Rom. 2.8, 9 And this is that which makes the Heart to be affected as Belshazzar's was: When he saw the finger of a man's hand writing over against the Candlestick, and upon the plaster of the Wall of the King's Palace, his Countenance was changed, and his Thoughts troubled him, so that the Joints of his Loins were loosed, and his Knees smote one against another.  
How shall thy hands be strong (saith God to the Jews, Ezek. 22.14.) when I shall deal with thee? The Sinners in Zion are afraid, fearfulness hath surprised the Hypocrites: who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burn? Isa. 33.14. Therefore the Lord saith, I will not contend for ever, neither will I be always wroth: for the Spirit should fail before me, and the Souls which I have made, Isa. 57.16. Which leads us to that which is intimated,  

OBSERVATION.  
That though the Spirit of man, when it is wounded with worldly Sorrows, or with Conscience of Sin, cannot sustain itself from sinking; yet the Lord can and doth support it.  
This is verified by experience in holy Job, than whom none was ever more sorely handled, (except our Lord Christ, when he bore our Sins in his Body on the Tree,) insomuch that he complained, Job 6.4. For the Arrows of the Almighty are within me, the poison whereof drinketh up my Spirit: the Terrors of God do set themselves in array against me: yet did the Consolations of God so support him, that he could allege, Behold, my Witness is in Heaven, and my Record is on high, Job 16.19. so as that he could never be drawn to disclaim his own Uprightness, or God's Righteousness.  
Holy Paul, though he were abundant in Sufferings, so that he had the sentence of death in himself, yet he would not relinquish his Trust in God, whom he found the Father of Mercies, and the God of all Comfort: so as that, with the abounding of his Sufferings, he had also abounding Consolation.  
After the like sort was it with Christ Jesus: who though he was in great Agony in the Garden, so that his Soul was heavy unto death; in the days of his flesh he offered up Prayers and Supplications, with strong Crying and Tears, unto him that was able to save him from death; yet he was heard in that he feared, Heb. 5.7.  
David, after he had committed that Sin against Vriah the Hittite, when Nathan had discovered the Evil thereof, His Bones waxed old, through his Roaring all the day long; Day and night the Hand of God was heavy upon him; His moisture was turned into the drought of Summer; His Bones, his Soul were sore vexed; Innumerable Evils compassed him about; His Iniquities took hold upon him, so that he was not able to look up, therefore his heart failed him: yet God restored unto him the Joy of his Salvation, upheld him with his free Spirit, took away his Sackcloth, and girded him with Gladness.  
The ways that God takes to sustain the Spirits of men in their Infirmities are various. Sometimes by allaying the Sharpness of their Afflictions: sometimes by a mixture of outward or inward Refresh: sometimes by moderating their Temptations, not suffering them to be tempted above that they are able, but with the Temptation making a way to escape, that they may be able to bear it; making it short, though it be sharp.  
But the chief way whereby the Lord supports the Spirit, when it sinks of itself, is by giving to some the tongue of the learned, that they may know how to speak a word in season to him that is weary, Isa. 50.4. whose business it is first to humble, to search the Wound; and then to pour in Oil: first to discover the Malady; and then to apply the Medicine.  
This method is described at large by Elihu, Job 33. from vers. 15. to v. 29. When God hath spoken to man in sleep, and otherwise, to open his ears, to seal his Instruction, to withdraw him from his purposes, to hid Pride from man: He chasteneth him upon his Bed, and the multitude of his Bones with strong pains; so that his Soul draweth near unto the Grave, and his Life to the Destroyer's. Yet if there be a Messenger with him, an Interpreter, one among a thousand, to show unto man his Uprightness, to make known to him the Atonement which is made by the Blood of the everlasting Covenant; when he washeth himself with penitential Tears, and sprinkles his Conscience with the Blood of Christ by Faith: Then he is gracious unto him, and saith, Deliver him from going down to the Pit, I have found a Ransom. He shall pray unto God, and he will be favourable unto him; and he shall see his face with Joy: for he will render unto man his Righteousness. If when God looks upon men, they say, We have sinned, and perverted that which was right, and it profited us not: He will deliver their Soul from going into the Pit, and their Life shall see the Light.  
Thus did Hezekiah find it, as he acknowledgeth, Isa. 38.16, 17. O Lord, by these things men live, and in all these things is the life of my Spirit: (that is, by God's undertaking for him, vers. 14.) so wilt thou recover me, and make me to live. Behold, for Peace, I had great Bitterness; but thou hast in love to my Soul delivered it from the Pit of corruption: for thou hast cast all my Sins behind thy back. Thus he creates the fruit of the lips, Peace, Peace to him that is afar off, and to him that is near, and heals them, Isa. 57.19.  
Men sin, and then God scourgeth; they cry, and God sends his Messenger to teach them; they are humbled for Sin, and fly to the Blood of Christ for Peace: Believing in him, they obtain Reconciliation; being reconciled, the Spirit of Christ, as the Comforter, is given them, to make known the things that are freely given by God: hence comes Joy in believing, and Hope of the Inheritance of life, by which they are supported; which I was to demonstrate.   

APPLICATION.  
And now this belongs to you, that so many of you as have by proof found the truth of this may be thankful; so many as do or shall need these directions, may wisely make use of them. You are all of you yet in the Body, and this Body you bear about you is a Body of Sin and Death: and perhaps you have been affected as S. Paul was, when he cried out, O wretched man that I am! who shall deliver men from the Body of this death? Rom. 7.24.  
If you have not found it already, you may expect such a sense of your Infirmities, as may perhaps make you tremble and quake, bemoan God's Absence from you; and from the words of your Roaring, you may find Wounds in your Spirit, and Breach in your Bones. Conscience of Sin, sense of God's Rod on your backs, may make you cry out in the bitterness of your Soul for Ease and Help.  
If any of you have already found yourselves in this Case, you are able to tell how weak your Spirit hath been, either to avoid or bear the Blows of God's Hand. Only they are happy in such a case who can truly say, I thank God through Jesus Christ our Lord.  
Sure all others are Physicians of no value. It is in vain to imagine any solid Comfort to your Spirit by a Pope's Pardon, or a Priest's Absolution, or any other Remedy, which either your own Mind or others Wit can minister to you for your Ease or Recovery. It is only the Balm of the Gospel, the Physician of Heaven, that can make a perfect Cure. Without these some Mountebanks may make a palliated Cure, but the Sore will break out again.  
Oh then be sure to take home with you this Receipt, writ upon it Probatum est: No Medicine like God's Favour, obtained by sound Humiliation, true Repentance, unfeigned Faith in the Blood of Christ, to heal your Plagues, whether from God's Judgements, or your own Fears.  
Keep this as the only Plague-water, make use of it toties quoties, as oft as you find need, in life and death. And when you have found Refreshing in your Spirits by it, forget not to lift up your eyes to the Father of Spirits, both by acknowledgement of what Support you have had, and by seeking such farther Comfort from him as you may need.  
I shall dismiss you with S. Paul's prayer, 2 Thes. 2.16, 17. Now our Lord Jesus Christ himself, and God even our Father, which hath loved us, and hath given us everlasting Consolation, and good Hope through Grace, comfort your hearts, and establish you in every good word and work. To whom, with the Blessed Spirit, be ascribed, etc. Amen.  
LAUS DEO.    

PIETY THE DESIGN of PARDON.  
The Tenth SERMON.  PSALM cxxx. 4. 
But there is Mercy, or Forgiveness, with thee, that thou mayst be feared.  
THIS Psalm is one of the Fifteen which are entitled Songs of Degrees. For what reason they are so called, is variously conjectured, but not certainly determined. It is also one of the Seven termed Penitential Psalms. The matter of it is Supplication, with a declaration of the Psalmist's Resolution or Practice, v. 5, 6. and an Exhortation to wait and hope in God, as he did, with assurance of God's Graciousness and Merciful intention to Israel, vers. 7, 8.  
The Supplication expresseth the state he was in. De profundis, Out of the Depths; that is, deep Mire or Waters: by which are signified great Calamities, Psal. 69.2, 14, 15. such as those are in that are put into a Dungeon, as Jeremiah was, Jer. 38.6. or that are cast into a deep River, Sea or Lake, in which they are like to be overwhelmed. It notes some great Affliction; whether inward or outward, private or public, is not certain; though the words in vers. 3, 4. seem to intimate it to have been inward, out of the sense of Sin, and terror of Soul by reason of it.  
In this condition, he saith, he called or cried to God: and his Cry was,  

1. In general for Audience; Lord, hear my voice: let thine ears be attentive to the voice of my Supplications, vers. 2.  
2. With Confession of his Guiltiness; vers. 3. If thou, Lord, shouldst mark Iniquities.  
3. With imploring and confident application of Forgiveness, in my Text; But there is Mercy, or Forgiveness, with thee, that thou mayst be feared.   
Whether the word be read Mercy, or Forgiveness, it is not much material; saving that this latter is more agreeable to the words, and to the Coherence with vers. 3. and better expresseth, the particular Mercy meant here. The Greek hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with thee is Propitiation, or Appeasing: which is either the same with Forgiveness, or connexed with it. Nor is it of any moment whether we read For, or But; save that this latter is more apposite to the matter. And it is all to one purpose, whether we read with thee, or from thee, the Hebrew particle signifying both; save that this latter is more expressive of the sense. And the meaning is the same with that in Daniel 9.9. To the Lord our God belong Mercies and Forgiveness, though we have rebelled against him. The latter part of the verse is otherwise read by the Greek and Vulgar Latin upon mistakes, which Learned men in their Annotations take notice of. (Doctor Hammond on this place.) But the reading according to the Original is, for thy fear; which is all one with our Translation, that thou mayst be feared; that is, reverenced, worshipped, and obeyed, which are usually comprehended under the Fear of God. The Truths included in this passage are, 

1. That there is Forgiveness with or from God.  
2. That this Forgiveness engageth or encourageth men to fear him.    
Of these in their order.  

I. OBSERVATION.  
That there is Forgiveness with or from God.  
That God is a pardoning God, is the Assertion of God himself, in that Proclamation in which he told Moses, he would make all his Goodness to pass before him: which was thus delivered, Exod. 34.6, 7. The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in Goodness and Truth, keeping Mercy for thousands, forgiving Iniquity, Transgression and Sin. Conformable whereunto, in that Prayer of Nehemiah, (9.17.) it is said, Thou art a God ready to pardon, or, a God of Pardons; gracious and merciful, slow to anger, and of great Kindness. And the Prophet Isa. (55.7.) exhorts the wicked to return unto the Lord, and he will have mercy on him; and to our God, for he will abundantly pardon.  
It is then one of God's Jewels, which his Crown is set with, that he is not as a cruel Tyrant or infernal Fiend, with whom there is nothing but Cruelty and Mischievousness: but as a gracious King or loving Father, in whom is Clemency as well as Justice, affectionate Forgiveness as well as severe Correction. Which that we may the better conceive, (it being that on which our Life lies,) it will be requisite that we consider, 

1. What Sins God forgives.  
2. For what Motive.  
3. To whom he forgives them.  
4. Why he forgives them.    
I. For the first, our Saviour hath resolved it in express terms, Mark 3.28, 29. Verily I say unto you, All Sins shall be forgiven to the sons of men, and Blasphemies wherewithsoever they shall blaspheme: But he that blasphemeth against the Holy Ghost hath never Forgiveness, but is in danger of eternal Damnation.  
What this Sin is, and whether any be at this day guilty of it, is a Question that requires some disquisition. The Schoolmen (as Aquinas) make six Species of the Sin against the Holy Ghost; Despair, Presumption, Impenitency, Obstinacy, Impugning the acknowledged Truth, and Envying our Brother's Grace.  
Protestant Divines, taking in other Texts, out of the Epistles to the Hebrews and Titus, and out of S. John's 1. Epistle, have form such a Definition as this, That it is a Blaspheming against the Gospel of Christ, testified by a clear Conviction of the Spirit of God in the heart of the Blasphemer, arising out of a spiteful Hatred and obstinate Rejection of that Truth and Testimony of and by which he was convinced, causing an oppugning of it and the Avouchers of it, upon the strong possession Satan hath got in his Heart.  
But the Text, Mark 3.30. in which it is added, Because they said, He hath an unclean Spirit, doth seem to restrain it to that spiteful belying Christ's Miracles, (done by the Spirit of God most evividently, so as that they could not gainsay it,) as if they were done by the Prince of Devils, and Christ were possessed and acted by an Unclean Spirit. Which makes it very probable, that none at this day can (as things are) commit it, there being no such Miracles now done, as can evidently show the Operation of the Holy Spirit to be blasphemed, as it was by the Pharisees. Nor is Julian the Apostate sufficiently proved (however so judged by some of the Ancients) to have committed this Sin.  
Much less have any of those doubting Souls, who, by reason of their Tenderness of Conscience, (which makes them very jealous and fearful of their own Condition,) have been apt to charge themselves with this Sin, any reason so to do; they being guilty of no such Blasphemy in words, Rejecting of Christ, Speaking evil of his Spirit or its Operations, Oppugning of the Gospel, or the Believers of it; nor of any Obstinacy in any course of open Persecution, or Disclaiming Christ and his Gospel.  
Perhaps this which I have said may be of great use to some doubting and troubled Spirits, who put themselves on the Rack, through Mistakes arising from the Weakness of their Understandings, and the Fearfulness of their Hearts.  
As for any other Sins, they are not in their own nature unpardonable: other Blasphemies are pardonable. Peter's Denying Christ (though with Cursing himself if he knew him, yet) had Pardon. Manasseh, though notorious for his Cruelties, as filling Jerusalem with innocent Blood, even of the Prophets of God, though infamous for his setting up the most abominable Idolatries of the Gentiles, though proceeding so far as to use Familiar spirits, yet when he was humbled, and prayed to God in his Affliction, God heard him, and forgave him, 2 Chron. 33.12, 13. I instance in these, as seeming to come nighest to the Sin against the Holy Ghost: the one sinning against Knowledge, after Warning, and solemn Promise to the contrary; the other offending in the most heinous manner, in Sins of the greatest Gild, with extreme Wilfulness and Violence.  
Not to mention the Sins of David, or Lot, or Noah, or Solomon: If Cain meant it as the Vulgar Latin hath it, Gen. 4.13. My Sin is greater than can be forgiven; it might well be replied to him, Mentiris, Cain, Thou liest, Cain: Thy Sin might have been forgiven, if thou hadst had a penitent Heart, and hadst begged Pardon from God. Though in the Law God would not forgive some Sins, as Blasphemy, Murder, Adultery, Sins with an high hand, so as to expiate them by Sacrifice, and free the Sinner from death: though God swore to Eli, that the Iniquities of his House should not be purged with Sacrifice nor Offerings for ever, 1 Sam. 3.14. though he never will pardon the Sin of Devils, of Judas the Son of Perdition, nor the final Impenitent and Unbeliever: Yet Christ tells us plainly, No kind of Sin or Blasphemy (except one) but is pardonable to the sons of men.  
II. But then, upon what Motive God forgiveth Sins, is to be farther considered.  
They that say that any Sins against God are venial ex genere suo, the whole kind of them of their own Nature; as having an evil or inordinate thing for their Object, but not against the Love of God or our Neighbour; or by reason of the Smallness of the matter in which, or the sudden Motion by which they are done; speak otherwise then the Scripture, which makes the Wages of Sin simply, and every Sin, death, Rom. 6.23. and him cursed who continues not in every thing written in the Law to do it, Gal. 3.10. They derogate from the efficacy of Christ's Blood, which alone is it that cleanseth from all Sin; make it a light matter to sin against the Most high and infinite Majesty; would excuse our First Parent's Sin; and harden men in Impenitency.  
And when they make voluntary Works of Penance Satisfaction for such Sins, Priests Absolutions, Pope's Pardons, and saying of Divine Offices for the Sinner, sufficient to take away the Gild of Sin against God; though they provide for their accursed Gain, yet they derogate from the Necessity and alone Sufficiency of Christ's Blood, who is the only Advocate with the Father, and the Propitiation for our Sins, and the Sins of the whole world, 1 Joh. 2.1, 2.  
We learn Heb. 9.22. that without shedding of blood is no Remission: and that though the Sacrifices of the Law might procure Forgiveness in respect of some Penalties, and sanctify to the purifying of the Flesh; yet that it is the Blood of Christ alone (who through the eternal Spirit offered himself without spot to God) that can purge our Consciences from dead works, to serve the living God, vers. 14. and that it is for Christ's sake (whom God hath set forth to be a Propitiation, through faith in his Blood, to declare his Righteousness for the Remission of Sins that are past, through the forbearance of God, Rom. 3.25.) that God doth forgive any Sins of any persons, Eph. 4.32. Not for any Saints or Martyr's Intercession; or any Surplusage of Merits in the Treasury of the Church, distributed by the Pope's Indulgence; or for the bare Work done, of saying Mass, singing Dirges, or other Offices, for a person deceased; or merely for the Priest's Absolution upon Auricular Confession in the Sacrament of Penance; or for any humane Satisfaction whatsoever: but by the Expiation of Christ's Blood, and his Intercession for them to whom Sins are forgiven; though not without their due Qualifications, which are next to be considered.  
III. The Persons to whom God forgives Sins are not all whatsoever. There are, that, after their hardness and impenitent Heart, treasure up unto themselves Wrath against the day of Wrath, and revelation of the righteous Judgement of God, Rom. 2.5. Nor all that are in the visible Church, that have been baptised into the Name of Christ. Notwithstanding Simon Magus believed, was baptised, continued with Philip, and wondered beholding the Miracles and Signs which were done: yet when, by his offer of Money for the power of bestowing the Holy Ghost, his Heart appeared not right in the sight of God, S. Peter admonisheth him to repent of that his Wickedness, and pray God, if perhaps the thoughts of his Heart might be forgiven him, Act. 8.13, 21, 22. But,  
1. They to whom God forgives Sins must be real and unfeigned Penitents; such as are sensible of their Sins, and the Desert of them; such as are humbled in their own eyes, yea so as to loathe themselves for their Iniquities; such as have that Sorrow which is after God, that worketh Repentance not to be repent of. Such a Repentance as is not for some Sins only, but for all; not only for Sins open and notorious, but also for Sins secret, and known to themselves and God alone; not only for Sins of outward Action or Words, but also for Sins of Thought, of evil Concupiscence; not only for Sins of Commission, but also for Sins of Omission: and according to the degrees of them, with a proportionable degree of Sorrow; so as to mourn much, where the Sin hath been very heinous, as David's was. And that not only by reason of the Affliction consequent, Danger of Hell, or Infamy; but also for the Dishonouring of God, and the Offending of him, not only as a severe Judge, but also an indulgent Father. Against thee, thee only, have I sinned, and done this Evil in thy sight, saith David, Psalm 51.4. And, Father, (saith the prodigal Son, Luk. 15.21.) I have sinned against Heaven, and in thy sight, and am no more worthy to be called thy Son. Thus S. John Baptist preached the Baptism of Repentance for the Remission of Sins, Mark 1.4. S. Peter, Act. 2.38. Repent, and be baptised every one of you in the Name of Jesus Christ, for the Remission of Sins. And, Repent, and be converted, that your Sins may be blotted out, Act. 3.19. To them that thus Repent, there is Forgiveness of Sins, not to the Impenitent and unrelenting.  
2. To Repentance must be joined Confession of Sin. If we say that we have no Sin, we deceive ourselves, and the Truth is not in us. If we confess our Sins, God is faithful and just to forgive us our Sins, and to cleanse us from all unrighteousness. If we say that we have not sinned, we make him a Liar, and his word is not in us, 1 Joh. 1.8, 9, 10. How full is the Scripture against all Self-justitiaries, Pharisees, Philosophers, Votaries, Pelagians, Quakers, and other Perfectionists, that boast of their own Good works, and their being free from Sin? No marvel that they that think they have no need of Pardon, should find none. God filleth the Hungry with good things: the Rich he sendeth empty away. The proud Pharisee, that talked of his own Well-doing, the boasting Papist, that is confident of his own good Merits from God, are not capable of Justification. It is the poor Publican, that is sensible of his Sin, that stands afar off, that will not lift up so much as his eyes to Heaven, as being dejected by the sense of his Sins, but smites on his breast, saying, God be merciful to me a Sinner, that goes home justified, rather than the other; as Christ himself hath determined, Luk. 18.13, 14.  
When I kept silence, day and night (saith David to God, Psal. 32.3, 4, 5.) thy Hand was heavy upon me. I acknowledged my Sin unto thee, and mine Iniquity have I not hid. I said, I will confess my Transgression unto the Lord; and thou forgavest the Iniquity of my Sin. There was no necessity of Auricular Popish Confession to a Priest; his purpose of doing it to God seriously, and with true Compunction and Contrition of Soul, was sufficient for his Pardon. David said unto Nathan, I have sinned against the Lord: and Nathan, without enjoining him Penance for Satisfaction, tells him immediately, The Lord also hath put away thy Sin. A free and unfeigned Confession of Sins to God never goes without Pardon, if it be with real Sorrow, and giving to God the Glory of his Justice: if other Qualifications be withal added, which are also to be considered; whereof the next and third is, That there be a Forsaking of the Sin in Heart and in Act.  
3. That Sin that shall be pardoned must be hated, must be left. He that covereth his Sins shall not prosper: but whoso confesseth and forsaketh them shall have Mercy, Prov. 28.13. While we love and cherish Sin, we bid defiance to God, and show ourselves Enemies to him, and therefore can expect no Favour from him: for he is not a God that hath pleasure in Wickedness, neither shall Evil dwell with him, saith the Psalmist, Psal. 5.4. For a man to say he is sorry for his Sin, (as often men do,) and yet to commit it customarily again, is indeed to belie himself. True Sorrow would make men fearful and wary how they fall into that, for which they say they are sorry. Piscator ictus sapit: If they were sensible of the Evil of Sin, they would dread a Relapse into it. And besides, it is no better than a mocking of God, to confess Sin, and pray him to forgive it, and yet to continue in the practice of it. It is all one as if thou shouldst beg of God to give thee a Licence or Dispensation to sin: as if thou shouldst tell him, thou hast sinned indeed, but thou hopest he will not be angry, though thou do so again: as if thou shouldst ask of God, that he would make void his Law for thy sake; let thee live as if thou owedst no Subjection to him. It is to declare thyself a professed Rebel against him; to tell him, that he shall not rule over thee; and in effect to say, Depart from me, for I desire not the knowledge of thy ways. Much more evil is it, when men harden themselves against Reproof; hate him that deals plainly with them, because he shows them the Sin which they will not leave; are Enemies to him that tells them the Truth; hate him that rebuketh in the Gate, and abhor him that speaks uprightly, Amos 5.10. Such men are so far from obtaining Pardon, that they fall into Judas his Curse, of adding Iniquity to Iniquity, and never come into God's Righteousness, Psal. 69.27.  
4. That Sin may be forgiven, the chiefest Qualification of all must not be omitted, Faith in the Lord Jesus; who though he knew no Sin, yet was made Sin for us, that we might be made the Righteousness of God in him, 2 Cor. 5.21. This is the tenor of the Gospel, (as Christ himself instructed his Apostles,) that Repentance and Remission of Sins should be preached in his Name among all Nations, Luk. 24.47. And accordingly S. Peter saith to Cornelius, Act. 10.43. To Christ give all the Prophet's witness, that through his Name, whosoever believeth in him shall receive Remission of Sins. And S. Paul, Act. 13.38, 39 Be it known unto you therefore, men and brethren, that through this Man is preached unto you the Forgiveness of Sin: And by him all that believe are justified from all things, from which ye could not be justified by the Law of Moses. He was delivered for our Offences, and raised for our Justification, Rom. 4.25. Christ died for our Sins, according to the Scriptures, 1 Cor. 15.3. He was wounded for our Transgressions, he was bruised for our Iniquities: the Chastisement of our Peace was upon him, and with his Stripes we are healed. All we like Sheep have gone astray: we have turned every one to his own way, and the Lord hath laid on him the Iniquity of us all, Isa. 53.5, 6. His own self bore our Sins in his own body on the Tree, 1 Pet. 2.24. These and many more places in Holy Scripture do evince, that it is by the Death of Christ that our Sins are remitted. And the Apostle, Heb. 10.12. tells us, that after he had offered one Sacrifice for Sins, he sat down for ever at the right hand of God: and, Heb. 9.24. that he is entered into heaven with his blood, to appear for us in the presence of God: and, Heb. 10.14. that by one Offering he hath for ever perfected them that are sanctified. And therefore they that reject that Sacrifice, and stick to the Law and its Priesthood, miss of Forgiveness of Sins. It is impossible now, without Faith in Christ, his Death, Resurrection, and Intercession at God's right Hand, to be free from Condemnation, and to obtain Forgiveness. But Faith is sufficient (without the Figment of the unbloudy Propitiatory Sacrifice offered by a Priest in the Mass) to expiate Sin, and to obtain Remission. Whosoever therefore believes not that Christ is he that was to come, that doth not believe and trust to his Blood and Intercession for Forgiveness with God, that trusts in the Sacrifice of the Mass, the Milk of the Virgin Mary, the Mediation of Saints, or any other thing besides Christ's Death and Intercession, that man forfeits his interest in God's Pardoning Grace.  
5. That Sin may be forgiven, there must be a Turning to the lord Let the wicked forsake his ways, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy on him; and to our God, for he will abundantly pardon, saith the Prophet Isa. (55.7.) Wherefore doth a living man complain, a man for the punishment of his Sins? saith Jeremy, Lament. 3.39. and directs him the best course, Let us search and try our ways, and turn again to the Lord, vers. 40. And that is to be done,  
1. By humble Supplication; Ibid. v. 41. Let us lift up our heart with our hands unto God in the Heavens; by Praying for it, Matth. 6.12. by justifying God, condemning ourselves; taking Shame to ourselves, and acquitting God from all blame; deprecating his Severity, imploring his Mercy for his Son's sake, whom God sending in the likeness of sinful flesh, hath condemned Sin in the flesh: and therefore there is no Condemnation to them that are in Christ Jesus, Rom. 8.1, 3.  
2. But then must be added the second thing, wherein we turn to God, to wit, Newness of life: There is no Condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit. Wash ye, make ye clean, put away the Evil of your do from before mine eyes, cease to do evil, learn to do well; seek Judgement, relieve the oppressed, judge the fatherless, plead for the widows: and then, saith God, Come now, and let us reason together: Though your Sins be as Scarlet, they shall be as white as Snow; though they be red like Crimson, they shall be as Wool, Isa. 1.16, 17, 18. It is not the plea of Innocency that prevails with God, but the earnest Supplication for Mercy: not the Tale of a vainglorious Pharisee, but the feeling Prayer of a  Publican, that obtains Forgiveness. Nor will he that hath escaped the Pollutions of the world through the knowledge of Christ be safe, if with the Dog he return to his vomit, and the Sow that was washed, to her wallowing in the mire. He that sins again, sins more dangerously: as he that falls into a Relapse is more desperately sick. New Obedience is necessary to assure the Forgiveness of old Sins.  
6. There is yet another Qualification necessary to the Forgiveness of our own Sins, that we forgive other men's Sins against ourselves. Our Saviour puts it into the Lord's Prayer, that we should profess to God our Forgiveness of them that are indebted to us, as a Reason why we expect Forgiveness of him when we pray him to forgive us. Yea he allows us not to ask Forgiveness of God, but according as we forgive others. If you forgive men their Trespasses, your Heavenly Father will also forgive you. But if ye forgive not men their Trespasses, neither will your Father forgive your Trespasses, Matth. 6.14, 15. Yea, in the close of that Parable, Matth. 18.35. he tells us, that our heavenly Father will exact our Debts, cast us into Prison, deliver us to the Tormentors, if we from our hearts forgive not every one his Brother their Trespasses.  
He that bears a Grudge, that reserves a purpose of Revenge in his breast, that says he will forgive, but not forget, that passeth not an Act of Indemnity and Oblivion of his Brother's Injuries, doth but delude God, play the Hypocrite with him, when he prays the Lord's Prayer; shows himself to be unlike to God; of a venomous, Toadlike, Viperlike nature, malicious like Satan; and so doth the more provoke and enrage God against him, as being an unthankful, virulent, Devilish Wretch, that deals so unworthily with him, and abuseth him to his face. And this ushers in the last thing I am to consider, to wit,  
IU. Why there is Forgiveness with God.  
Of many Reasons I shall name one or two, besides that in my Text.  
1. From his Property of Mercifulness. He is very pitiful, and of tender Mercy, Jam. 5.11. He is not like a cruel Tyrant, that delights to destroy; but like a gracious King, that is glad to save.  
Est piger ad poenam Princeps, ad praemia velox:  
Quique dolet quoties cogitur esse ferox.  
It is for a Sicilian Tyrant, to invent Torments; or rather for a Fiend of Hell, to rejoice in doing hurt. I am the Lord which exercise Lovingkindness, Judgement and Righteousness in the Earth; for in these things I delight, saith the Lord, Jer. 9.24. Who is a God like unto thee, (saith the Prophet Micah, 7.18, 19) that pardoneth Iniquity, and passeth by the Transgression of the remnant of his Heritage? he retaineth not his Anger for ever, because he delighteth in Mercy. He will turn again, he will have Compassion on us, he will subdue our Iniquities: and thou wilt cast all their Sins into the depth of the Sea. And then the Prophet adds, vers. 20. that which is my Second Reason why God forgives,  
2. Thou wilt perform the Truth to Jacob, and the Mercy to Abraham, which thou hast sworn unto our Fathers from the days of old. This is the Reason why he hath raised up a Horn of Salvation, and gives the knowledge of Salvation for or by the Remission of Sins: to perform the Mercy promised to our Fathers, and to remember his holy Covenant, the Oath which he swore to our Father Abraham, Luk. 1.69, 72, 73, 77. And for this Reason the Blood of Christ is termed by himself, the blood of the New Testament, which is shed for many for the Remission of Sins, Matth. 26.28. And the Covenant of God is alleged as witnessing the effect of Christ's Sacrifice, wherein God said, Their Sins and Iniquities will I remember no more, Heb. 10.16, 17. For which reason S. John saith, that God is faithful and just to forgive us our Sins, and to cleanse us from all unrighteousness, 1 Joh. 1.9. His Merciful nature prompts him to forgive Sins; his Wisdom hath directed him to do it by the Blood of Christ; his Truth, to keep his Covenant: and the End is, that he may be feared. Which brings me to the Second Point in my Text.   

II. OBSERVATION.  
That God's Forgiveness engageth and encourageth men to fear him.  
It is objected against the Jews, Jer. 5.23, 24. that they had a revolting and a rebellious Heart, because they said not in their hearts, Let us now fear the Lord our God, that giveth Rain, both the former and the latter in his season: he reserveth unto us the appointed weeks of the Harvest. Which evinceth this to be an Evil, That men fear not God notwithstanding his Providences to them for good: and therefore God's Care of us should engage us to fear him. And it is prophesied, that the Children of Israel shall return, and seek the Lord their God, and David their King, and shall fear the Lord and his Goodness in the latter days, Hos. 3.5. Which intimates, that God's Goodness is to be feared; and that it is both an engagement and encouragement to fear him, that he is good. O fear the Lord, ye his Saints: for there is no want to them that fear him, Psal. 34.9.  
Now of all parts of his Goodness, this is the chief, his Forgiving Sins. It is that which shows the greatest Kindness and Condescension in God. Therefore when David blesseth God, he puts this in the first place; Bless the Lord, O my Soul, and forget not all his Benefits, Who forgiveth all thine Iniquities, Psal. 103.2, 3. And it is the greatest Blessing to us. Blessed is he whose Transgression is forgiven, and whose Sin is covered. Blessed is the man unto whom the Lord imputeth not Iniquity, Psal. 32.1, 2. This Favour than requires Fear in the greatest degree. Not a tormenting Fear, which consisteth not with Love, and which is expelled by Love, 1 Joh. 4.18. such as is in Devils, that fear and tremble, Jam. 2.19. but a dutiful Fear, which makes us wary how we offend God, and studious how to please him: makes us fear him, not as an Enemy or Tyrant, from whom we expect nothing but hard Usage and sore Tasks; but as a good Master, or a loving Father, whom we fear as our Superior, that may punish us, yet love for his Goodness, Bounty, and Indulgence to us. This Fear is usually termed a filial or reverential Fear: which is manifested, 1. in our Worship of him with reverence and godly fear, Heb. 12.28. where the Fear of God is put for his Worship, as Isa. 29.13. 2. in our Obedience to him, both active, in doing his Will, and passive, in submitting to his Correction. Now to this Fear God's Forgiveness engageth us,  
1. Because such Forgiveness should and doth beget Love. To whom many Sins were forgiven, she loved much, saith Christ, Luk. 7.47. What Rebel is so hardhearted, as not to love his Prince, that hath forgiven his manifold Treasons? We have been more treacherous to God, and yet he forgives us; and shall we not then love him, and fear to offend him?  
2. There is no greater Security can be given to draw our Hearts to God, than the Forgiveness of Sins. This is that Lovingkindness that draws us to God, Jer. 31.3. the Chords of a man, the Bands of Love, that tie us fast to God, Hos. 11.4. And therefore there is no more expedite, more rational, more sure way to maintain perpetual Amity between us and God, to devote us to his Service, to bring us into Communion with him, than the Preaching and Believing the rich Grace of the Gospel in the Remission of Sins by Jesus Christ, according to the New Covenant in his Blood. But I see the time will not permit me to enlarge on this precious Subject: I shall now apply that which hath been said in some necessary Uses, and so end.   

APPLICATION.  
1. First then, If there be Forgiveness with God, and that of the greatest Sins, let no drooping Soul sink under the sense of his Sins: though they have been Scarlet or Crimson Sins, yet there is Pardon to be had.  
It is true, (as  things go,) the greatest Sinners are most hardened in Security: there is an Atheistical Spirit, that makes men bold in Sinning. Whether it be from the subtle Insinuations of some Seducers, who (like Balaam of old) instill into men's minds those Principles which make them as audacious as Zimri and Cozbi of old were, so that they declare their Sins as Sodom, and hid them not; ungodly men crept in among us, turning the Grace of God into wantonness: or from their doting so much on Nature, as they call it, that they forget the God of Nature; so magnifying Naturam naturatam, that they heed not Naturam naturantem, as they barbarously speak in the Schools: or that the Miscarriages of hypocritical Professors of Religion induce them to think all Zeal in Religion is but from Fancy, not God's Spirit; and that all zealous persons are fanatics, or men not in their right wits, not soberly wise.  
So it is, that the greatest part either openly commit the most horrid Sins; monstrously Swearing, as if they would dare God to his face, Scoffing at the practice of Piety, making no scruple of Deceiving, spending their time in Drinking, prodigally wasting their Estates by Luxury and the like, which should be employed to good Uses, for the Relief of others, and the public benefit: or they secretly practise some or all these Sins (or worse, if it may be) under Disguises of Religion and other Vizors without Fear. They that complain most of Sin, are usually they that are most fearful of Sin.  
Yet to both it is needful this Doctrine be taught, of God's Forgiveness. The most hardened Manasseh may be taken in the Thorns, and humbled: the most audacious Sinner among you may be awakened, and his Eyes opened, to see how evil and bitter a thing it is that he hath sinned against the Lord, and his Fear hath not been in him: Poverty, Imprisonment, Sickness, or Death approaching, may open his Ears to Discipline, and make him remember God. If these things happen, let him remember (though but then) that there is Forgiveness with God. And for any other perplexed person, let him never forget to have this Cordial in the Closet of his Heart, which may revive him in his Agonies and Faintings of spirit, That there is Forgiveness with the Lord. But then,  
2. Let them not forget how and by what means it is obtained, to wit, by Repentance, Confession, Forsaking of Sin, Faith in Christ's blood, humble Supplication to God, new Obedience to him, and Forgiveness of our Brother. There must be another Heart, a heart of Flesh, not a heart of Stone, in him that shall obtain Forgiveness. He shall have Judgement without Mercy that shows no Mercy. You must take heed of seeking Forgiveness by Popes or Priests supposed power to forgive Sins by their Authority, by others officiating for you; or by your own Satisfactions, Works of Penance, Fasting, Alms, or other laborious Works imposed, or undertaken by yourselves, as meriting or procuring your Absolution. But you must wholly rely on the Death and Intercession of Christ in Heaven, and the Covenant in his Blood. Though in the mean time you are not to omit other Duties, which I have showed to be required of God in their place.  
3. Be sure not to forget to magnify the Grace of God, with whom is Forgiveness. Stand and admire that infinite Goodness, that after all the Sins of thy progenitors, (Adam's Sin in Revolting from God his Maker and Benefactor, the Sins of thy Pagan Ancestors in their horrid Idolatries and other Provocations, the Sins of thy Popish Ancestors in their perverting the Gospel of Christ, imitating the Vices and Superstitions of Pagans, corrupting Christianity, and destroying Myriads of holy Souls, who in their Generations opposed their Abominations, and contended for the Truth of Christ,) besides thy own Sins of Idleness, Pride, Wantonness, Envy, Covetousness, Ungodliness, Profaning holy things, living without God in the world, he should yet have Mercy on thee, pardon thy Sins, and save thy Soul. Oh say with David, Bless the Lord, O my Soul, and all that is within me bless his holy Name, Psal. 103.1.  
4. Forget not to fear him for the time to come. It is the End of his Forgiving, that thou shouldst fear him. If God miss his End, thou wilt lose thy hopes of Forgiveness. Mark what our Saviour saith, Joh. 5.14. Behold, thou art made whole; sin no more, lest a worse thing happen unto thee. Surely, saith Elihu, Job 34.31, 32. it is meet to be said unto God, I will not offend any more. That which I see not, teach thou me: if I have done Iniquity, I will do no more. If pardoning Grace do not better thee, it will leave thee more inexcusable, and thy Damnation more certain and just. If thou become not obsequious to God, and merciful to others, thy Pardon will be nulled.  
Oh do not forfeit thy Pardon by After-disobedience: but as thou hast God to remember thee in Mercy, be sure to remember him by Dutifulness to him all thy days. That when thou shalt meet with thy Father in Heaven, thou mayst be ravished with his Grace, and he may welcome thee as his obedient Son into his everlasting Joy. Amen.  
LAUS DEO.    

THE EFFECTUAL REMEDY.  
The Eleventh SERMON.  PSAL. lxxix. 8. 
O remember not against us former Iniquities: let thy tender Mercies speedily prevent us, for we are brought very low.  
THE Message which was sent from Hezekiah, that good King of Judah, to the Prophet Isaiah, This Day is a Day of Trouble and Rebuke: Wherefore lift up thy Prayer for the Remnant that is left, Isa. 37.3, 4. is by His Majesty's Proclamation sent to us: We are minded by our Gracious King, That this Day is a Day of Trouble, such as that we may call it Magor-Missabib, Terror round about us; a Day of Rebuke, wherein the great Corrector of the World rebukes us in his Anger, and chastens us in his hot Displeasure. Haeret lateri lethalis Arundo; The Arrow of the Almighty flies by day and night among us, sticks fast in us, and drinks up our Spirit: so as that we are consumed by his Anger, and by his Wrath we are troubled. And therefore it is now a Time for us to lift up our Prayer for the Remnant that is left; and to betake ourselves to our Litany in good earnest, From Plague and Pestilence, good Lord, deliver us.  
Hitherto are we led by this Precedent which I have read to you, O remember not against us, etc.  
The Argument of the Psalm sufficiently intimates the Time and the Occasion of penning it. The first Verse being a Complaint to God, that the Heathen were come into God's Inheritance, that is, the Land of Judaea, had defiled or profaned his holy Temple, by casting it to the ground, and had laid Jerusalem on heaps. Which was done by none but Chaldaeans, when this Psalm was composed: and therefore it was composed after, and upon occasion of the Demolition and Conflagration of Jerusalem and Solomon's Temple by Nebuchadnezzar's appointment, of which we read Jer. 52. which moved either Ezra, or Daniel, or some other Holy person of that Time, to address himself to God with Complaint, Expostulation, and Petition, in the words of my Text, O remember not against us, etc.  
Wherein are,  
1. A Deprecation, O remember not, etc. By former Iniquities some understand their Idolatry in making the Golden Calf in the Wilderness: concerning which the Jews have a Tradition, That in all the Miseries which came upon that People, there was some Remembrance of that Sin; according to that which is said in Exod. 32.34. Nevertheless, in the Day when I shall visit, I will visit their Sin upon them. But more probably are meant the Sins of Manasseh and other Kings, whereby they polluted the Temple with Heathenish Abominations, filled Jerusalem with blood, broke their Oath to Nabuchadnezzar, were obstinate against all the Warnings of the Prophets, whom they mocked, despising their words, and misusing their persons; which stirred up the Wrath of God against his people, so as there was no Remedy, 2 Chron. 36.16. These were the Sins that Daniel meant in his Supplication, which either symbolised or was contemporary with this, Dan. 9.5, 6. Now God is said to remember Sins, when he doth actually punish persons for them; and this is deprecated here: simple Forgetfulness being a thing impossible to befall God, who is uncapable of any defect, but hath all things, past, present, and to come, in his view throughout all Eternity.  
2. Here is a Petition for Help, Let thy tender Mercies speedily prevent us. Wherein the thing desired is, the coming of Aid for their Deliverance from their Captivity, and the restoring of their City and Temple; and that to be hastened, the time seeming long to them, in which they were oppressed by the Babylonian Kings, and kept from the Land of their desires. And this is begged as a product of God's tender Mercies, or Bowels of Mercies: by which Expression such Mercy as is wont to be in Mothers towards the Children of their womb, whose Bowels earn towards them, is attributed to God. Though, to speak exactly, (as the Schoolmen say,) Mercy is not in God secundùm Affectum, he hath not any formal Dolour or Sympathy, so as to be grieved with our Evils, as we are when we pity others; but secundùm Effectum, in respect of the Effect, because God in our Misery doth (as we do when we have Compassion on others) afford Succour and Relief to those whom he is said to be merciful to.  
3. The Petition is enforced with the mention of their low Condition; For we are brought very low, impoverished, or made thin: that is, we are poor in Purse, thin of People, much diminished every way, spoiled, debarred of our Liberty, of our Religion, of our Peace, burdened with imperious Commands, heavy Yokes of the Lordly Tyrants of Babylon, persecuted with a fiery Furnace for not adoring their Idol, in danger of casting into a Den of Lions for calling upon the Name of our God, destined to a Panolethry, or a total Slaughter, by wicked Courtiers, proud Haman and his Complices, and have none to help us but our God; and therefore we pray, Let thy tender Mercies speedily prevent us, or, as in the Verse next my Text, Help us, O God of our Salvation, for the Glory of thy Name: and deliver us, and purge away our Sins for thy Name's sake. From whence (though the occasion of the present business be somewhat different) we may deduce these Observations, useful for this Day's work.  

1. That it is God's Remembering of Sins which is the reason of the Calamities that befall a people.  
2. That the Removing of them is an effect of his tender Mercies.  
3. That God's Time of Help is the low Condition of Supplicants.  
4. That Bewailing of Sins, and humble Supplication for Mercy, are the proper and effectual Remedies against the Calamities which are incumbent on God's people.   
Of these in their order.  

I. OBSERVATION.  
That it is God's Remembrance of Sins, which is the reason of the Calamities that befall a people.  
It is the Maxim of the Apostle, Rom. 6.23. That the Wages, or Stipend, of Sin is Death. Death and all the Evils tending to it were at first the adjudged Pay for Sin against God; and Sin is still the Egg out of which all the venomous brood of Mischiefs incident to mankind are hatched. By one man Sin entered into the world, and Death by Sin: and so Death passed upon all men, for that all have sinned, Rom. 5.12. Adam opened the Floodgate whereby a Deluge of all sorts of Miseries hath drowned the world.  
But though his Sin were the Fountain of all Calamities: yet as Rivers swell by much Rain, and overflowing cause particular Inundations of some places; so it is with Man by reason of Sin: besides the First man's Transgression, there is such an increase of Sin in his Posterity, that it provokes God sometimes to inflict such remarkable Plagues and Vengeance as are different from the common Death of all men. The Uncleanness and Cruelty of the Old world in Noah's days brought the universal Flood on the world of the . The excessive Pride, Filthiness, Riot, Bestiality of the Sodomites, brought down on them from Heaven Fire and Brimstone, to consume them. The Oppressing of Israel, with the Hardness of Pharaoh's Heart, caused the drowning of him and his Army in the Red sea. Yea, the remarkable Sins of those who have been owned as God's own People, have caused particular Judgements. Achan's Sin made Israel fly before the Canaanites. Saul's Sin caused three years' Famine. Hophni and Phineas, by their profaning the Offering of the Lord, brought on Eli's House the Loss of his Sons, the Loss of the Ark, and the Deprivation of his Posterity from the Priesthood. Yea, David's Sin, in numbering of the people, moved God to send a Plague on Israel, which swept away seventy thousand men. But when Manasseh had filled Jerusalem with Witchcraft, Idolatry, Cruelty, and added an obdurate Heart against God's Messengers, the Desolation by Nabuchadnezzar seized on them in a far greater measure. But worst of all, when the Jews killed the Lord Jesus, and their own Prophets, and persecuted the Apostles of Christ, not pleasing God, and being contrary to all men; forbidding the Apostles to speak to the Gentiles, that they might be saved, to fill up their Sins always: then Wrath came upon them to the uttermost, as S. Paul speaks, 1 Thess. 2.15, 16.  
Yea, were there no words of Holy Scripture to inform us, whence wasting Wars, Inundations of water, great Famines, consuming Pestilence, and other effects of Divine Vengeance come on a Nation: yet the Histories of such people as knew not God, the Observations of considerate men, the extorted or free Confession of notorious Sinners in all Ages, were abundant evidence to inferrre, that it is God's Remembrance of Sin that is the Source of Calamities: it being usual for all sorts of Sinners, to accuse themselves, their own Consciences bearing witness against them, when Evils are upon them. Adonibezek could remember his Cruelty, when the Lex talionis took hold on him: Judg. 1.7. And Joseph's Brethren could then acknowledge that God had found out their Iniquity, when they were in Distress themselves: Gen. 42.21. and 44.16. Any remarkable Affliction, that is not ordinary and common, wrings out from guilty Consciences such expressions as that of the Widow of Sarepta, 1 King. 17.18. O thou man of God, art thou come to call my Sin to Remembrance, and to slay my Son?  
Consonant hereto are God's Declarations of himself. Isa. 59.1, 2. Behold, the Lord's Hand is not shortened, that it cannot save: neither is his Ear heavy, that it cannot hear. But your Iniquities have separated between you and your God: and your Sins have hid his Face from you. Perditio tua ex te, Israel: O Israel, thou hast destroyed thyself, Hos. 13.9. Your Iniquities have turned away these things, and your Sins have withholden good things from you, Jer. 5.25.  
We may then thank ourselves for all the Evils that come upon us: we must not cast them upon Destiny, Stars, or any other Cause, and leave out the principal Cause, which is the plague of our own hearts. God is neither the Author of Sin, nor the Punisher of Sin without cause. It is the Devil's property, to rejoice in Evil: and therefore as he tempts to Sin, so he delights to torment. It is otherwise with God: Afflictions are Opus alienum, his strange work. He doth not afflict willingly, nor grieve the children of men, To crush under his feet all the prisoners of the earth, Lament. 3.33, 34. Is God unrighteous, who taketh Vengeance? (I speak as a man:) God forbid; for then how shall God judge the world? saith the Apostle, Rom. 3.5, 6.  
We deny not, that God might impose Sufferings on him that had no Sin of himself: He made his Son to be Sin for us, who knew no Sin, 2 Cor. 5.21. Job's Calamities came on him by God's Permission, though he were an upright man, one that feared God, and eschewed Evil, Job 1.8. that he might prove his Integrity by his great Patience. Of the Son who was born blind Christ saith, Joh. 9.3. Neither hath this man sinned, nor his Parents: that is, there was no special Sin committed by either of them, (as his Disciples deemed,) which was the immediate cause of his Blindness; but it came to pass, that the works of God should be made manifest in him. The Holy Martyrs suffered for Righteousness sake, and were therefore to count it all Joy when they fell into manifold Temptations.  
But in such Evils as their Circumstances demonstrate to be from a more than common Hand of God, specially when they are public and universal, as we are to acknowledge the Finger of God in them; so we are to discern them to be the fruit of our do, and the work of our hands. The Scripture styles them God's Judgements; and we are sure (saith the Apostle, Rom. 2.2.) that the Judgement of God is according to truth against them that commit such things. And therefore, though we are not allowed to judge of the afflicted as greater Sinners than others, and point out them as the Causes of common Calamities; yet we are to judge ourselves, and impute the Evil,  it be, to our own Sins. Moses, the man of God, in the 109. Psalms, which was made in a time of great Mortality, (such as is now with us,) having said to God, vers. 7. We are consumed by thine Anger, and by thy Wrath we are troubled; adds, vers. 8. Thou hast set our Iniquities before thee, and our secret Sins in the light of thy countenance.  
It is true, that all outward things happen alike to all; there is, in public Calamities especially, one event to the Righteous and to the Wicked: No man knoweth love or hatred by all that is before him, Eccles. 9.1, 2. Yet even in these, and all other, that of the Prophet, Lament. 3.39, 40. is necessary for every person to mind: Wherefore doth a living man complain, a man for the punishment of his Sins? Let us search and try our ways, and turn again unto the Lord. Though in this day of God's Visitation we may discern many common and open Sins, the increase of which may be judged the Cause wherefore God brings this sore Scourge of the Pestilence, in such a manner, at such a time, in those places on which it lights, considering that God shoots not at Rovers, but at a certain Mark; (and so the consideration of the Practices of the Persons and Places may justly lead us to determine, that such Sins as have been by them and there committed are the Sins God punisheth, for instance, the Uncleanness, Riot, Profaneness, and other Sins committed among us, have brought down this Vengeance on our great City:) yet since there are particular Sins also with us, and there is never a one of us but hath his secret Sins, (perhaps our Security, putting far from us the Evil day, living in Ease and Pleasure, Unmercifulness, and Insensibleness of the Afflictions of others, secret Atheism, Lukewarmness in Religion, leaving our first Love, Backsliding from our Profession, secret Hypocrisy, Formality without the Power of Godliness, which may cause Christ to spew us out of his mouth;) it is necessary that the best of us make a strict Enquiry into our own Bosome-sins, and resolve that God, by this his Judgement on others, calls our Sins to Remembrance, and presseth us to justify him, and to betake ourselves to his Mercy, as the Psalmist here, Let thy Mercy speedily prevent us. Which leads me to the   

II. OBSERVATION.  
That the Removing of the Calamities which are inflicted by God, when he remembers men's Sins, is the effect of God's tender Mercies.  
So it is expressly said, Lament. 3.22, 23. It is of the Lord's Mercies that we are not consumed, because his Compassions fail not. They are new every morning: great is thy Faithfulness. Vers. 32. Though he cause Grief, yet will he have Compassion according to the multitude of his Mercies. And hereto accord very many speeches of God concerning himself: That he is the Lord, the Lord God, merciful and gracious, long-suffering, and abundant in Goodness and Truth, keeping Mercy for thousands, forgiving Iniquity, Transgression and Sin; as he says in his solemn Proclamation to Moses, Exod. 34.6, 7. Who is a God like unto thee, that pardoneth Iniquity, and passeth by the Transgression of the Remnant of his Heritage? He retaineth not his Anger for ever, because he delighteth in mercy, Mic. 7.18.  
Hence it is that the Holy Writers, and all the Saints, do still celebrate his Mercies, as being tender, abundant, free, rejoicing against Judgement: and, to instance in no other, there is a whole Psalm, (136.) in which the close of every verse is this, For his Mercy endureth for ever. And this Mercy of his is the Reason of all those works of Goodness he doth, as to the World in general, in causing his Sun to rise on the Just and , and being kind to the Unthankful and to the Evil, Luk. 6.35. so as that his tender Mercies are over all his works, Psal. 145.9. so chief to his own people, all whose Deliverances and Benefits are made the fruits of his Mercy. Above all, the great Redemption in Christ, of which the Apostle thus speaks, Eph. 2.4, 5. God who is rich in Mercy, out of the great Love wherewith he hath loved us, even when we were dead in Sins, hath quickened us together with Christ, is the effect of the highest, most transcendent and everlasting Mercy. Hence in all their Praises, the Godly remember his Mercies: as the Prophet Isa. (63.7.) I will mention the Lovingkindness of the Lord, and the Praises of the Lord, according to all that the Lord hath bestowed on us; and the great Goodness towards the house of Israel, which he hath bestowed on them, according to his Mercies, and according to the multitude of his Lovingkindnesses.  
In like manner, their Obsecrations are by the Mercies of God, Rom. 12.1. as of all things most dear to them: and their Prayers are still enforced by minding God of his Mercies. So in the Penitential Psalms: Psal. 6.2. Have Mercy upon me, O Lord, for I am weak; vers. 4. Return, O Lord, deliver my Soul, O save me for thy Mercy's sake; Psal. 51.1. Have Mercy upon me, O God, according to thy Lovingkindness: according to the multitude of thy tender Mercies, blot out my Transgressions; and so in the rest. There is scarce a Psalm of Petition, or Thanksgiving, or Narration of God's Acts, but there is some, if not frequent, mention of God's Mercy and tender Compassion, as the Source of all the Help his people have, and the Ground of their Hope for what they want. And the Reasons hereof are,  
1. Because without God's Mercy there would be no Forgiveness of Sin, and without Forgiveness of Sin there would be no Deliverance from Evil. Where the Holy Scripture mentions Redemption from Evil, it ascribes it to the Forgiveness of Sin. The Redemption in Christ is in the Forgiveness of Sins, Eph. 1.7. Forgiving of Sins and Healing Diseases are conjoined Psal. 103.3. And Forgiving of Sins is derived from Mercy: He pardoneth Iniquity, because he delighteth in Mercy, Mich. 7.18. Of his own Mercy he saved us, Tit. 3.5. Therefore à primo ad ultimum, those follow one another; Redemption from Evil follows Forgiveness of Sins, and Forgiveness of Sins God's tender Mercies. And therefore it is God's tender Mercy that Evils are removed, as taking away the Cause, whereupon the Effect ceaseth.  
2. But farther, All Influx of Good is from God's tender Mercy. There is nothing that doth or can make God a Debtor to any, but his tender Mercy. Man is a poor helpless thing of himself: the best of men, in their estate antecedent to God's Help, are more destitute of power to help themselves then the very Brutes; whether in respect of Naturals, or spirituals. As we are born into the world, we are, as God said of the Israelites, Ezek. 16.6. as a young Child exposed, polluted in our own blood; without the Mercy of God teaching, strengthening, and providing for us, certain to perish. There is none eye that pities us, to do us any good, without God. It is his Mercy that the Sun shineth on us, that the Air refresheth us, our Food nourisheth us, our  warm us; that we have Strength to act, Wisdom to direct us. It is his Mercy that our Parents take care of us, that our Friends comfort us, our Enemies pity us, Devils are kerbed from hurting us, Ministers preach to us the way of Life, the Holy Angels assist us, the Spirit of God guides us, and, which is the Mercy of Mercies, that the Son of God is given for us and to us, and with him all things: and so he crowns us with Lovingkindness and tender Mercies. In a word, all the Safety and Benefits we enjoy, which are innumerable, are Fruits springing from the tender Mercies of God as the Root. Mercy is the Principle which sets God on work to do all the good he doth. This is evidenced from the   

III. OBSERVATION.  
He makes the low Condition of Supplicants his Season of ministering Help.  
This is acknowledged Psal. 136.23. Who remembered us in our low estate; for his Mercy endureth for ever. In another Psalm (107.) throughout, this way of God's Providence is exemplified in his dealing with Pilgrims, Prisoners, Captives, Diseased persons, Mariners, oppressed Subjects; to all which, and all other sorts of dejected and disconsolate persons, when their Case is deplorable, when they are destitute of all other Remedies, when all things are dark and cloudy about them, when they are reduced to extremities, and are at their wit's end, God steps in, and by some way unthought of, unexpected, ministers seasonable supply, timely Succour and Relief. The Scripture is full of Instances, in the case of Jacob, David, Jonah, Paul, and many others. Besides the famous Instances of old, of Rain sent to Antoninus his Army upon the Prayers of the Christians; of Help to Constantine against Maxentius, to Theodosius against Eugenius: and of late, our own great Deliverances, from the Spanish Invasion in Eighty eight, of the King and Parliament from the Gunpowder-Treason; and, which is most apposite to the present state of things, the Deliverance of our Metropolis from the sweeping Pestilence in the memory of many of us. These and innumerable more Experiences (of which no considerate Christian that hath been at Death's door, or under Agony of Spirit, or in any other low Estate, wants Instances,) do abundantly prove this Truth, That Man's Extremity is God's Opportunity.  
And the Reason is, Because than Mercy appears to be Mercy; God is then manifested to be what he is styled to be, the Father of Mercies, and the God of all Consolation, 2 Cor. 1.3. As the Devil than appears to be a Devil, when he takes advantage of our Weakness, to hurt us: so God appears to be God, by making our Infirmity the Reason of his Help. Thereby he encourageth us to trust in him, engageth us to Thankfulness, and to Obedience. That is the Harvest-time, when God reaps most Glory; and we carry home with Joy, after our Mourning, our Sheaves of Assurance of his Salvation. S. Paul therefore tells us, that in his Trouble in Asia, he was pressed out of measure, above strength, insomuch that he despaired even of life, had the sentence of death in himself, to this end, that he should not trust in himself, but in God which raiseth the dead: and then God delivered him from so great a death, and did still deliver him, and therefore he trusted that he would yet deliver him, 2 Cor. 1.8, 9, 10. Such seasonable Help in Extremities God would therefore have observed, and kept upon Record, and always acknowledged.  
The Israelites were commanded to present their basket of First-fruits, and to make this Confession solemnly, Deut. 26.5, etc. A Syrian ready to perish was my Father, and he went down into Egypt, and sojourned there with a few, and became there a Nation, great, mighty, and populous. And the Egyptians evil entreated us, and afflicted us, and laid upon us hard Burdens. And when we cried unto the Lord God of our Fathers, the Lord heard our voice, and looked on our Affliction, and our Labour, and our Oppression, and brought us thence into this place. Such Providences of God he requires us to observe, that we may understand his Lovingkindness, Psal. 107.43. that we may be excited to cry unto the Lord in our Trouble, who delivereth us out of our Distress. Which brings us to the   

iv OBSERVATION.  
That Bewailing of Sins, and humble and instant Supplication, are the proper and effectual Remedies against the Calamities incumbent on God's people.  
Hereunto we are directed Lament. 3.40, 41, 42. Let us search and try our ways, and turn again unto the Lord. Let us lift up our heart with our hands unto God in the Heavens. We have transgressed and have rebelled; thou hast not pardoned. Thus did David, when God sent a Plague on Israel, and swept away 700000, 1 Chron. 21.16, 17. He and the Elders of Israel, clothed in Sackcloth, fell on their faces, confessed the Sin which was the Cause of it, prayed God to remove the Pestilence; and he was entreated of them. When there was a Plague upon Israel for their Murmuring, Aaron took Incense, and made an Atonement for the people: and he stood between the living and the dead; and the Plague was stayed, Num. 16.47, 48. At another time, when the Israelites provoked God to Anger with their Inventions, and the Plague broke in upon them, Phineas stood up, and executed Judgement, or prayed; and the Plague was stayed, Psal. 106.29, 30.  
This Antidote hath in all Ages been found a Preservative against the Plague, and the most effectual Medicine to cure it. Physicians prescribe many good Receipts: and Magistrates do well, to use all the best means they can to hinder the spreading of Infection: and justly are those destroyed as Pests of Mankind, who willingly infect the sound, or carelessly permit those things which may poison others. They that are unmerciful to the Sick, suffering or causing them to perish by their negligence and ill usage, are justly censured as Promoters of the Contagion. But the truly Penitent, who confesseth and forsaketh his Sins, the importunate believing Petitioner at the Throne of Grace, the zealous and impartial Magistrate, who executeth Judgement against those venomous Sins that provoke God to shoot his deadly Arrows against us, are the best and most prevalent Instruments to cure the Plague, and to restore Health in our dwellings. On the other side, the unchaste, intemperate, unrighteous, covetous Worldlings; the Atheistical, proud, profane, the deceitful Hypocrites, that are impenitent, that confess not their Sins, nor forsake their evil ways; those that hang down their heads for a day, forbear a Meal or two, and perhaps come to hear, but are not affected with God's Hand, nor sensible of the Evil of their ways, that reform not their ungodly and unrighteous Life, that use other means to preserve them, but seek not to God in good earnest for Pardon of Sins, that appear here for company, but do not execute Justice, nor show Mercy to others; These are so far from being instrumental to removing the Plague, that they rather cause the continuance and the increase of it: it being God's course, not to turn away his Anger, but to stretch out his Hand still in punishing, when people turn not to him that smiteth them, nor seek the Lord of hosts, Isa. 9.12, 13.   

APPLICATION.  
And now to apply what hath been said to the present work. What the Preachers of God's Word have often foretold us, that for the Sins of this Land, and especially of the people of our great City, we had reason to expect some great Scourge, the same is now come upon us. The destroying Angel hath drawn his Sword, hath killed thousands already; the Plague is not only begun, but hath wasted some part of that City; great Terror is upon us; many fly thence, and perhaps die by the way, or live to infect other places; Houses are emptied, Streets untrodden, Markets without Sellers and Buyers: a heavy doleful Disease is come upon us. Who is so hardhearted, so Atheistical, as not to see the Hand of God in all this? The Preachers from the Pulpit foretold it. Any who was acquainted with the Holy Scripture, with the way of God's Judgements in our own or former times, might see, that our excess of profane Swearing, Contempt of Religion and the Word of God, our unmeasurable Pride, Vanity, Luxury, in Meat, Drink, Apparel, sensual Pleasures, our Contentions, our Oppressions, our Hatred, Divisions, Unmercifulness, and all sorts of Vices, continually showing themselves openly among us, would be the Seed out of which this or the like Calamity would at length be produced. And yet where is the person that lays this to heart, as an effect of Divine Vengeance, and the Fruit of his Sin? Who is there that searcheth and trieth his ways, that is sensible of the Plague of his own Heart, that with repenting Ephraim smites upon his thigh, that reputes him of his Wickedness, saying, What have I done? Who is there that either fears God the more, or prays the more, or amends his ways the more? Are not our Pride, Fullness of bread, Wantonness, Unmercifulness, yea, which is worse, our Cursing, Swearing, Lying, Rage, Blasphemy, Lewdness, as much as before? Do we not (to use the Prophet's phrase) every one turn yet to our course, as the Horse rusheth into the battle? Have not we yet such an unsanctified, unhumbled spirit, as to deride Preachers Monitions, to slight God's Judgements, to harden one another in Sin, and so to disappoint God's Design in this Visitation, which should awaken us from our Security, humble us under his mighty Hand, bring us on our knees in earnest Supplications, teach us to fear Sin, learn us to do well, lest a worse thing happen to us?  
If it be so with us, what can be expected, but that our seeming Humiliation, Fasting and Prayer this day should become Sin to us, and be so far from averting the present Evil, as that it will provoke the Divine Vengeance to punish us yet seven times more for our Sins? For sure, when one Judgement doth not cause us to return to God, he will send another. The more Warnings God gives us, if the fire of God's Wrath be not quenched by our Repentance and Supplications, it will burn the more fiercely. It is in vain for us to imagine, that by any other means we can prevent our Danger: this is the only safe course for our Preservation. And therefore let us be persuaded this day to draw nigh to God, that he may draw nigh to us.  
1. We must begin with a through Search into our own ways; finding out and confessing to God, with serious Compunction of Heart and Remorse of Conscience, not only our open, but also our secret Sins. Know that the revenging Eye of God cannot be deceived with Shows: that he knows the secretest Motions of our Hearts, the most hidden Practices of our Lives. Know that it is in vain to strive with him; that it is Madness to provoke him to Jealousy, unless we were stronger than he is. And therefore it is no better than Folly and Madness, to be superficial in this business of Searching, Confessing, Repenting of our Sins. We say, Non est tutum ludere cum Sacris; We must not trifle in things of God, we must not sport with God.  
Neither must we only be sensible of our own personal Sins, but of the Sins of others; our Governors, our Neighbours, our Forefathers Sins. David's Sin may bring a Plague on the People. We are to mourn and be humbled for them especially which go unpunished, which cause the Land to mourn.  
2. We must go on to cry mightily to God, as the Ninevites did. The Pardoning of great Sins, the removing of great Plagues, require great Mercies, and importunate Suing. Now must the Bridegroom go forth of his chamber, and the Bride out of her closet. The Ministers of the Lord, all sorts of persons, old and young, must cry with Tears and Supplications, Spare us, O Lord, and give not thy Heritage to reproach. We must lift up our hands with our hearts to God in the Heavens, as sensible that nothing but his Mercy can save us; that he is ready to hear and help, when we hope in his Mercy; that we have an Advocate with the Father, Jesus Christ the Righteous, and he is the Propitiation for our Sins. We must mind God of his former Mercies; trust on him, as one that hath promised to deliver us when we call on him in the day of Trouble; look unto him with Patience, as being assured that they that wait for him shall not be ashamed.  
3. We must add an unmovable Resolution to amend our ways, to sin no more as we have done, to abhor Evil, and cleave to that which is good; in Duties of Religion, Prayer, Hearing God's Word, Praising of God, Thanksgiving, to be more frequent and serious; to cleanse our hands, and to purify our hearts from double-mindedness; to be upright in what we do, walking humbly with our God, and seeking his Glory all our days. And in two things especially we are to deal rightly with God. 1. In doing Justice to others: if we be public persons, by punishing Sin, and giving just Sentence for all that are wronged; if private, by restoring that which is not our own, and righting those we have injured. Remember that God abhors ex Rapina Holocaustum, Robbery for Burnt-offerings; and that the Prayers of the unjust are an Abomination to the Lord. 2. In showing Mercy to others. We are to be merciful, as our heavenly Father is merciful; chief when we beg Mercy at his hands. This is a necessary Duty for a Fastingday. Isa. 58.6, 7. Is not this the Fast, & c? Now especially is a time for this Duty, in which there is so much Want, by reason of the great Poverty that is come upon Families shut up; now that Trading is decayed, and Provision so dear, and difficult to be got. As you cry to God for Help, so do others Necessities cry to you for Relief. Have you then Bowels of Mercy for them, as you would have Bowels of Mercy in God towards you. Let your hand be open to them, as you would have God's hand ready for you. So may you expect Preservation in this time of Danger; at least you may be assured, however you speed now, of Life eternal hereafter. Which God grant, etc. Amen.  
LAUS DEO.    

THE HEAVENLY CALL.  
The Twelfth SERMON.  HEBREWS iv. 7. 
To Day if you will hear his Voice, harden not your Hearts.  
THIS Passage is a Quotation, with an Application of it beyond what at first the words seemed to import. They were spoken by David; but intended as a Monition to hear the Gospel. They are a Summons or Writ of Appearance served upon Jews and Gentiles, limiting them to a certain Day of accepting the offer of the Gospel, without delay upon pretence of Business, Profit, or Pleasure, by themselves, without Attorney or Proxy. The thing to be done is hearing his Voice: the means thereunto is (Removere prohibens) to remove that which might hinder, the Hardness of the Heart.  
This being applied to the Gospel of Christ, intimates, 

1. That the Preaching of the Gospel is the Voice of God.  
2. That it is to be heard.  
3. That it is to be heard to day.  
4. That, to the end it may be heard to day, the Heart must not be hardened.    

I. OBSERVATION.  
That the Gospel of Christ is the Voice of God.  
It is the express Assertion of S. Peter, 1. Epist. 1.25. alluding to Isa. 40.8. But the Word of the Lord endureth for ever: and this is the Word which by the Gospel is preached unto you. Which is demonstratively confirmed,  
1. By its own Evidence; in respect of which it is termed the Light of the glorious Gospel of Jesus Christ, who is the Image of God, 2 Cor. 4.4. It is not denied that it is the hidden Wisdom of God in a mystery, which none of the Princes of the world knew; yea it is such as eye hath not seen, ear hath not heard, nor hath it entered into the heart of man, without Revelation from him, it being not an humane Invention, but a Divine Contrivance: yet shining forth in the Preaching of it by Christ and his Ministers, it exhibits such a Light as can come from none but God. It is not like any talmudical Fable, or Popish Legend, or Poetical Fiction, or witty Romance, the Brats of men's Fancy, or subtle Composure: But it is for the matter of it suitable to God's Wisdom, Goodness, and Holiness; agreeable to the undoubted Oracles of God committed to the Jews; foretold and prefigured by the Prophecies of the Old Testament, and Shadows of the Law. Whence S. Peter tells us, 2 Pet. 1.16. We have not followed cunningly-devised Fables, when we made known unto you the Power and Coming of our Lord Jesus Christ; and vers. 19 that Christians had a more sure word of Prophecy, to which they were to take heed, as unto a Light that shineth in a dark place; adding, that the Evidence of the Gospel is as the Dawning of the Day, and the Arising of the Daystar in the Christians hearts.  
2. And in truth, the Gospel appears to be such by its Effects. It doth to the Heart what the Stars and the Sun do to the Eyes; it enlightens, it enlivens, it warms, it spirits the Heart. It doth that which Natural Reason could not do, Philosophy could not attain to, the Law could not accomplish: It discovers ourselves to ourselves; the Being, Properties, Counsels of God to us. It turns the Heart from Sin, begets Men to God, fills the Soul with heavenly Comforts, strengtheners and quickens the Spirit to do the Will of God, and to suffer for his Name. It makes men to be of composed Spirits, and celestial Conversation, beyond what either Stoical Philosophy or rabbinical Dictates could raise men unto: to be more noble and heroical than those renowned Worthies or Patriots, which either Greeks or Romans have admired and magnified.  
3. And (which puts it out of all doubt to be Divine) it hath such Attestations as could be given by none but God. For besides what John the Baptist saw and heard at Christ's Baptism; besides what S. Peter and his Colleagues testified, who were Eye-witnesses of his Majesty, when he received from God the Father Honour and Glory, when there came such a Voice to him from the excellent Glory, This is my beloved Son, in whom I am well pleased, 2 Pet. 1.17. besides all this, the Miracles which Christ and his Apostles did so convinced Nicodemus, that he confessed, We know that thou art a Teacher come from God: for no man can do these Miracles which thou dost, except God be with him, Joh. 3.2. And that I may not be infinite in this, (though of all Points it be of most concernment,) the Gift of the Spirit, the fulfilling of Prophecies delivered by Christ, the wondrous Success of the Gospel in converting the World, the direful Judgements of God on the Opposers and Persecuters of Christ, Christians, and the Gospel, both Jews and Romans, do abundantly witness the Divine Original of the Gospel of Christ, and that it is the Voice of God; which therefore is to be heard: and that is the   

II. OBSERVATION.  
That God's Voice is to be heard.  
This not only the Holy Scriptures tell us, but even the Light of Nature dictates. When Ehud told Eglon King of Moab, that he had a Message from God to him: he arose out of his Seat, Judg. 3.20. All Nations repair to the Oracles of their Gods, and take Counsel from them. When Cornelius was advertised that S. Peter was sent to him from God; with all submission and devotion he attends him, telling him, We are all here present before God, to hear all things that are commanded thee of God, Act. 10.33.  
And great Reason it should be so. He is a God of Truth, that neither can be deceived, nor deceive; and therefore it is of greatest advantage to us to hear him. men's foolish Hearts harken oftentimes to them that flatter them, that speak pleasing things; but it is to their Ruin. The Devil's Oracles are so ambiguous, so false, that they delude, they corrupt men to their Perdition. But God's Voice, the Gospel of Christ, never misguides, never perverts, but leads men into all Truth, for their present Benefit, and their everlasting Happiness. Besides, God is a powerful Lord, the only Lawgiver, who is able to save, and to destroy, Jam. 4.12. It is not safe to slight him: it is the only way of Salvation to hearken to his Voice. We have so much wit, as, however we contemn our Inferiour's or Equall's words, yet not to neglect our Superiour's Commands or Counsels. Who is there that dares despise the Say of a Judge on the Bench? or of the King on his Throne? How obsequious in Attention, how regardful in Observance of what such Potentates say to them, are all their Subjects? They are ware that they speak with authority; that they have Punishments and Rewards to accompany their Commands. It is much more so with God: He hath power of Life and Death, Heaven and Hell are at his disposal. And therefore it is necessary that his Voice should be heard, which is a glorious Voice, a mighty Voice; heard with the Heart as well as the Ear, with Subjection of Soul as well as Reverence of Body; and that without any demur or delay, to day, as it is in my Text. Which brings us to the next or   

III. OBSERVATION.  
That the Gospel is to be heard to day.  
By saying to day, the Holy Ghost (saith the Apostle) limits a certain Day in which the Voice of God is to be heard: which intimates, that there is a day, and but a day, fixed for this transaction. To day implies something inclusiuè, and something exclusiué. That which is included is the Opportunity, and the Duration: That which is excluded is the Night succeeding the Day, and all Duration after, even to Eternity. The Opportunity of hearing is, while the Gospel is preached; while the Spirit moves upon our Hearts; while Christ stands at the door and knocks, that we may open the door, and he come in, and sup with us, and we with him. While the Ministers of Reconciliation, as Ambassadors for Christ, as Workers together with God, beseech us that we receive not the Grace of God in vain, is the accepted time, and the day of Salvation, 2 Cor. 6.1, 2.  
It was Jerusalem's Day, the time of her Visitation, while Christ would have gathered them to him, as a Hen gathereth her Chickens under her wings. It was the Old World's Day, while the Spirit of God did strive with them, while Noah prepared the Ark, and was a Preacher of Righteousness to them.  
The utmost extent is but during this present Life. Perhaps it may be shortened by our Obstinacy, by our Grieving the Spirit of God, which moves God to withdraw the tender of Reconciliation, and the Influx of his Spirit, and to leave us to the Blinding of the God of this world, and the Obduration of our own Hearts. The time after this Life is quite excluded in this business. I must work, saith Christ, (Joh. 9.4.) the works of him that sent me, while it is Day; (that is, while I am in this world, as he expresseth it vers. 5.) the Night cometh, when no man can work.  
As in Sales by the Candle, he that bids not the price before the Candle goes out, buys nothing: so it is in this great Merchandise of the rich Pearl of the Kingdom of Heaven; he that sells not all before his Light is extinguished, can never purchase the Inheritance. There is no knowledge, no wisdom, no operation to this end, in the Grave whither we go. Neither Priests Masses, nor Monks Prayers, nor large Alms, nor continual Obits, can buy Remission of Sins, or recover a man from the Infernal place, or state of eternal Punishment, when once the Grave hath shut its mouth upon him. In the Grave there is no Remembrance of God to this effect; there is no Praise of him, or hearing of his Voice to Salvation: much less at the day of Judgement. When once the Master of the house is risen up, (saith our Saviour, Luk. 13.25, 27, 28.) and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence you are; depart from me, all ye workers of Iniquity: there remains nothing but weeping and gnashing of teeth. If men slumber and sleep, and get not Oil in their Lamps and Vessels, no admission will be for them into the Wedding-chamber when the Bridegroom comes.  
It will not consist with God's Majesty and Honour to be always waiting upon us to do us good. He is long patiented; but (Laesa Patientia fit Furor) his injured and abused Patience ends in Fury. If while God assigns a Day to hear his Voice, we make it a day of Provocation, he will swear in his wrath we shall never enter into his Rest.  
Besides, the longer we defer the accepting of God's Grace, the more we make ourselves incapable of harkening to God's Voice. Custom in Sin hardens us therein. They that are used to do Evil, hardly ever learn to do well. Often Sinning makes Sin habitual, and that begets Hardness of Heart: this must be removed, if we will hear God's Voice; which I propounded for the   

iv OBSERVATION.  
That we may hear God's Voice to day, our Hearts must not be hardened.  
The Heart, in Scripture acception, comprehends all the inward Intellectual Faculties, the Understanding, Memory, Conscience, Will, and Affections, which must concur with the Ear in hearing God's Voice. Rom. 10.17. They that had never any Preaching could never hear God's Voice. And they that have admitted it into the Ear, without opening of the inner Door of the Heart, want the enjoyment of it. It was Lydia's happiness, that when she heard S. Paul, the Lord opened her Heart, that she attended unto the things which were spoken, Act. 16.14. They are unhappy to whom the Lord vouchsafes not the opening of the Ear to hear his Voice: but they are most unhappy, and accursed, to whose Ears the Voice of God comes, but their Hearts are not opened to receive it. No Curse more direful than that which our Saviour saith was fulfilled in his Auditors: By hearing they heard, and did not understand; and seeing they did see, and not perceive. For this people's Heart is waxed gross, and their Ears are dull of hearing, and their Eyes have they closed; lest at any time they should see with their Eyes, and hear with their Ears, and should understand with their Heart, and should be converted, and I should heal them, Matth. 13.14, 15.  
For this reason, as the absenting from hearing of God's Voice is a damnable Sin; (they that come not to hear with their Ears, show their Contempt of God's Grace;) so much more damnable is the hardening of the Heart, whereby the Voice of God is wilfully kept out of the Understanding, Memory, Conscience, Will, Affections, so as it cannot be seated in them, nor they guided and ruled by it. Which thing comes to pass by the Deceitfulness of Sin, as our Apostle tells us, Heb. 3.13. Love of any Sin, adherence to any Error opposite to God's Voice, will harden the Heart, so as neither to admit the enlightening Brightness of it into the Eye of the Mind, nor the softening Virtue of it into the Will, to make it pliable. Pride and Self-dependence were two of the chief Causes of the Jews hardening their Hearts against the Voice of God in the Preaching of the Gospel by Christ and his Apostles. How can ye believe, (saith our Saviour, Joh. 5.44.) which receive honour one of another, and seek not the Honour which cometh from God only? Rom. 10.3. They being ignorant of God's Righteousness, and going about to establish their own Righteousness, have not submitted themselves to the Righteousness of God, Rom. 10.3.  
Thus at this day do Popish Justiciaries, who place their Righteousness in their own good Merits. All ignorant people, who are wedded to vain Superstitions, harden their Hearts against the Voice of the Gospel, so as not to be humbled for Sin, as the penitent Publican, but to boast themselves, as the proud Pharisee. They receive not Christ joyfully, with sinful Zacchaeus; but reject the offers of Grace, like those who judged themselves unworthy of eternal life, Act. 13.46. In like manner, the Cares of this World, the Deceitfulness of Riches, the Pleasures of this life, with other Lusts, choke the word of the Kingdom, so as that it becomes unfruitful, Matth. 13.22. Luk. 8.14. Hence it is that worldly-minded men and voluptuous livers harden their Hearts against the Warnings of God's Word, slight the Tender of the Gospel, employ their wits to discredit it, harken to Seducers, which foment their Lusts, and pervert their Understanding. As redundance of Choler in the Stomach makes it cast up the best Meat as unsavoury: so where the Heart is filled with sinful Lusts, or erroneous Principles, they make the most precious Truths of the Gospel to be loathed and refused. Vicious minds expel holy Doctrines: and therefore till the Heart be softened, the Motions of God's Spirit will not be entertained.   

APPLICATION.  
Let me now entreat you, Brethren, to descend into yourselves, and examine whether it be not so with you. The Voice of God in the Gospel of Christ hath been so evidently demonstrated to the world, that never was there any thing which was published with more manifest proofs, and Divine infallible assurance of its Truth. And to take away all doubt of Imposture in the Publishers, Testimony hath been given to their Sincerity therein, by their relinquishing all outward desirable Advantages, even with the sacrificing of their own Lives.  
And to you of this Nation it hath been held forth with much Perspicuity, pressed with much Earnestness. But do you hear it? do you perceive this to be the time of your Visitation, your Day? Do you not harden your Hearts as in the Provocation? Do not your proud Spirits think it below you to stoop to it? May we not say as once the Jews did, Which of the Rulers believe on him? Do we not find the Poor receive the Gospel, when the Rich are sent empty away? Surgunt Indocti, & rapiunt Coelum; the Unlearned rise up, and take Heaven by violence, when the reputed Wise go on in their ways to Perdition? Do we not love the Praise of Men more than the Praise of God? Do not your love of Pleasures and the Cares of this world choke the Word, and make it unfruitful?  
I come not to accuse you, but would have you judge yourselves, as knowing that you shall be judged by the Lord, and, if you prevent it not by self-judging, condemned with the World. Take it as a warning, out of a most ardent desire I have to save your Souls, that I tell you, that there are shrewd Symptoms of the Hardness of your Heart, and Averseness from hearing God's Voice; in that places of Pastime and Pleasure, houses of Good-fellowship, are so much frequented as they are, and the Church of God neglected; in that Romances, profane Histories, yea Discourses savouring of Atheism, are bought up, and read with more delight than the Bible, or any other Holy Writings; we take more pleasure to furnish our Fancy, then to rectify our Conscience.  
Are you not sensible that God hath limited you a certain time to hear his Voice? that your days are numbered, and your months, that you cannot pass? that while the Gospel is preached, is your Day of Salvation? that if the Sun of your Life be set, the Day of the Gospel darkened over you, there will be no time left to make your Peace, to save your immortal Spirits? that if you harden your Hearts, there remains nothing after this Day but Hell and eternal Judgement? Think seriously then upon your Condition, and while it is called to day, provide for Eternity. Hear God's Voice readily and constantly. Harden not your Hearts by Pride, Luxury, Covetousness, Superstition, or any other evil Lusts. Submit your Understandings to God's Wisdom. Retain his Word in your Memory and Conscience. Believe him against your own Fancies. Conform your Wills to his. Receive his Truth in the love of it, and you shall be saved by it. Which he grant, etc. Amen.  
LAUS DEO.    

THE DANGER OF Abusing Grace.  
The Thirteenth SERMON.  ROM. vi. 1. and part of 2. 
What shall we say then? shall we continue in Sin, that Grace may abound?  
God forbidden.  
TO acquit the Gospel (which he preached) from the Exceptions and Obloquys which it, and the Preachers of it, were obnoxious to, and to demonstrate the Wisdom and Power of God in his proceed concerning it, S. Paul (in this Epistle, written to the greatest and most intelligent People of the Gentiles,) declares both the extreme Corruptions of the whole World, and the Wrath of God impendent on them for that reason; as also the unparallelled Longanimity of God, in bearing with such a provoking Generation, whom Hell had long waited for; and especially, the incomprehensible Philanthropy or Lovingkindness of God towards men, whom, though Enemies, though weak to resist him, he not only spareth, but also reconcileth to himself by the Blood of his own Son, and proclaimeth his free Pardon to all that receive him, by his Apostles.  
But lest Mercy abused should inflame the Wrath of God so much the more; lest the sweetest Meat, undigested through a Surfeit, should be putrefied in the Stomach, and turn to the most deadly Poison; he in this and the following Chapters warns us of the ill Inference which men may make from so great Goodness: and he gins at the words now read unto you, What shall we say then? shall we continue in Sin, that Grace may abound? God forbidden.  
In which words are two Questions: the former whereof is only a form of Transition, propounding it to the consideration of those to whom he writes, that they with him should bethink themselves what Determination to make upon his former Declaration, What shall we say then? If this be the state of affairs between God and us, it concerns us to heed what thereupon we resolve to do.  
The other Question is more particular; Shall we continue in Sin, that Grace may abound? Shall this be the Inference we make from it? The Answer is negative; Absit, God forbidden. Let not so absurd, so unworthy an Abuse of so rich Mercy be yielded to; though it be never so plausibly urged by our carnal Reason, and our corrupt Affections would incline us to embrace the Motion.  
In this passage of Scripture these following Conclusions are couched.  

1. That God's dealing with Sinners according to the Gospel of Christ is out of his abundant Grace.  
2. That the corrupt Heart of man is apt thereupon to harden itself by Continuance in Sin.  
3. That such a Determination is a most foolish and pernicious Abuse of God's superabundant Grace.   
Of these in their order.  

I. OBSERVATION.  
That God's dealing with Sinners according to the Gospel of Christ is out of his abundant Grace.  
That abundant Grace which is here supposed is the same with that which he speaks of Rom. 5.20, 21. Moreover, the Law entered, that the Offence might abound: but where Sin abounded, Grace did much more abound: That as Sin hath reigned unto Death; even so might Grace reign through Righteousness unto eternal Life, by Jesus Christ our Lord. Which elsewhere, Ephes. 1.7. he terms the Riches of his Grace; In whom we have Redemption through his blood, the forgiveness of Sins, according to the Riches of his Grace. And Eph. 2.4, 5, 7. God who is rich in Mercy, for his great Love wherewith he loved us, even when we were dead in Sins, hath quickened us together with Christ: That in the Ages to come he might show the exceeding Riches of his Grace, in his Kindness towards us, through Christ Jesus. And Eph. 3.8. it is termed the unsearchable Riches of Christ.  
All which Expressions are true, without an Excess of speech, if we consider either the State of mankind antecedent to the exhibition of this Grace; or the Effects thereof, or the Means of exhibiting it.  
For what more deplorable Condition (except that of Devils) could the World be in, than it was in before the exhibiting of the Divine Evangelical Grace of Christ to the sons of men? They had all sinned, and came short of the Glory of God: they were concluded, as Malefactors condemned, under Sin, under the Curse of the Law; dead in Trespasses and Sins: they were alienated from the Life that is in God; Enemies in their minds by wicked works; foolish, disobedient, serving divers Lusts, hateful, and hating one another; children of Disobedience, of Darkness, who walked after the course of the Prince of the power of the Air: they were carried away after dumb Idols; were Vassals of Satan, and children of Wrath by nature.  
And yet even to such did the Lovingkindness of God towards Man appear, so as to reconcile the world unto himself, not imputing their Trespasses to them. He made him to be Sin for us, who knew no Sin; that we might be made his Righteousness in him: and committed the Ministry of Reconciliation to chosen Vessels, which might bear his Name to the Gentiles, and bring Light and Salvation to such persons.  
It was no small Testimony of his Goodness, that (even then when they were such, when they walked in their own ways) he gave them Rain from Heaven, and fruitful seasons, filling their hearts with food and gladness; that he caused his Sun to shine upon such unjust people, as were both Jews and Gentiles. The former of which were degenerated from the Integrity of Abraham; and though claiming the privilege of his Children, yet in reality were of their Father the Devil, whose works they did; except a few names, that waited for the Consolation of Israel: the rest of them were a Generation of Vipers, full of Hypocrisy and Cruelty, Unpeaceable, Ambitious, seeking the Praise of men, not the Honour that cometh of God; such as would compass sea and land to make one Proselyte, and having won him to them, made him twofold more the child of Hell than themselves. The other were filled with all unrighteousness, Fornication, Wickedness, Covetousness, Maliciousness; full of Envy, Murder, Debate, Deceit, Malignity; Whisperers, Backbiters, Haters of God, despiteful, proud, Boasters, Inventors of evil things, disobedient to Parents, without Understanding, Covenant-breakers, without natural Affection, implacable, unmerciful, Rom. 1.29, 30, 31. Yet even such as these he washed, he sanctified, he justified in the Name of the Lord Jesus, and by his Spirit.  
It might rather have been expected, that he should have repent that he had made them, and have executed his Wrath on them, as he did on the world of the ungodly in Noah's time, by a Deluge of water, to wash away from the Earth that Dunghill and filth of evil Imaginations and wicked Works that had polluted the whole Earth; or should have reigned Fire and brimstone from Heaven, to burn up, and so to take away, those unclean Sodomites, those brutish Dogs and Swine which filled the World. He might justly have caused the Earth to open its mouth, and swallow up the Inhabitants of the world, so as that they should go down quick into Hell, as it did the Families of Korah, Dathan, and Abiram. He might have sworn in his Wrath, (as he did concerning the Rebellious Israelites,) that they should never enter into his Rest. They and we in all Generations succeeding might have expected to suffer the Vengeance of eternal fire.  
But O Altitudo, O the depth of the riches both of the Wisdom and Knowledge and Love of God how unsearchable are his Judgements, and his ways past finding out? Even in this desperate State, when Iniquity was at the height, when the Sins of men were ripe, the Harvest come to its full growth, when they lay weltering in their own blood, he said unto such outcast, helpless sons of Adam, Live: he hath swaddled, washed, nourished, decked, married to his Son such forlorn Creatures, done the greatest Good to the worst of men: he so loved the World, that he gave his onely-begotten Son, that whosoever believeth on him, should not perish, but have Life eternal. Jesus Christ came into the world to save Sinners, (even the chiefest,) though it was foreseen, (which is next to be considered)   

II. OBSERVATION.  
That corrupt Hearts will be apt, upon this gracious dealing of God, to harden themselves by continuance in Sin.  
The Apostle Judas in his Epistle, vers. 4. tells us of some ungodly men in his time, who turned the Grace of God into Lasciviousness. But it is an Abuse not peculiar to those only; it is a Disease which is hereditary. How many are there who presume on God's Mercy, though they persist in their Impenitency? Is it not a frequent thing with many, that profane the Name of God by an hourly Abuse of it in vain Swearing, that spend a great part of their lives in Debauchery, so as to become more like Beasts than Men, to live more Pecudum, or more Ferarum, as Sensualists, rather than Religious persons, as Devils, rather than Saints; yet to feed themselves with imaginations of God's Grace, as if God would be merciful to such, Christ died for All, God would damn None? to bolster up themselves in Sin, deluding themselves with Conceits of Pardon, if at last Gasp they can but cry Peccavi, when they love their Sin as much as they did, and grieve only that they cannot still commit it, or that God awards Hell to the Actors of it; and cry God mercy in a faint Miserere mei, God be merciful to me, when they have neither acquaintance with his Promise, nor any lively sense of his Love in Christ?  
How great a part of the sons of men expose themselves to Temptations, and give way to sinful Compliance in Error or unrighteous Practices, out of a fond hope of future Repentance, and easy Pardon? Not only notorious ungodly persons, who walk in the Stubbornness of their heart, adding drunkenness to thirst, say in their heart, they shall have Peace, when God saith he will not spare them, Deut. 29.19. bless themselves, when God curseth them: but also others, who have a Form of Godliness, without the Power, shelter themselves from Wrath, upon a mistake of God's abundant Grace. Yea, somewhat of this Leaven is hidden even in Good men's Hearts, which is apt to sour their Spirits, to puff them up with high conceits of their Happiness and Interest in God, so as to make them secure in some go astray. Which is a foolish and pernicious Abuse of God's superabundant Grace, to be next considered.   

III. OBSERVATION.  
That it is a foolish Conceit, that we may securely continue in Sin, and expect Favour from God, because of his superabundant Grace in Christ.  
This is manifest, because it is a groundless and vain Presumption; there being no Promise or other Declaration of God which assures his Grace to such persons.  
Promise of Pardon of Sin is made only to the Penitent: Mercy to him that confesseth and forsaketh his Sin. Only a working Faith, that is in Christ operative by Love, avails with God to the Justification of a Sinner. New Obedience is requisite to the Continuance of our Peace with God; a holy Life, to eternal Life.  
We read of David's Forgiveness, and we read also of David's Confession: he acknowledgeth his Sin, before Nathan tells him, The Lord hath put away thy Sin. We read of God's Mercy to Manasseh: but the same Story tells us of his humbling himself first. Saint Paul was saved, though the chief of Sinners; but not till he was converted, and thereby made a real Saint.  
Were it so that Grace were bestowed on hardened Sinners, it would be in effect a cherishing of Rebellion. When a Prince pardons a Traitor, he will first have him an humble Supplicant, lay down his Weapons, and fall prostrate at his feet. Else he should maintain Enemies, not secure his Dominion: he should, in the event, destroy himself, by saving his Foe: such Pity to them would prove Cruelty to himself.  
It is so in God's Royal Government. Should he show himself facile and forward in bestowing his most beneficial Grace on open Sinners, that persist in their Provocations, or on secret Hypocrites, that are false-hearted, he should, in stead of upholding his Kingdom, ruin it; in stead of gaining good Subjects, nourish Vipers in his bosom.  
It is a Maxim with him in his Holy Polity, That when the Righteous turneth away from his Righteousness, and committeth Iniquity, his Righteousness that he hath done shall not be mentioned: in his Trespass that he hath trespassed and in his Sin that he hath sinned, in them shall he die, Ezek. 18.24. This is the way of God, which he counts, as it is indeed, most equal: it being altogether incongruous to God's Holiness to abett Evil. For that would foster such Conceits in men, as those were in him of whom God saith, Psal. 50.21. These things hast thou done, and I kept silence: thou thoughtest that I was altogether such an one as thyself. Then which there is nothing more opposite to his pure Nature, nothing being more repugnant to him then Sin. Such Imputations therefore are the greatest Disparagements of God; the foulest Reproaches, the most heinous Injuries, the most monstrous Indignities that can be cast on the Divine Majesty: it being all one as to metamorphose him into a Devil.  
All Sin is from the Devil; and therefore for God to bestow his Grace on him that continues in Sin, were to countenance the Devil's Actings, to breed up his Brats: in stead of destroying the works of the Devil, such Indulgence would promote them. God should be an egregious Dissembler: he should in word forbidden Sin, in deed command it: he should take to himself the name of a Righteous God, and act as the Author of Sin: he should threaten Sinners as if he were in jest, not in earnest; give liberty and allowance to a dissembling Hypocrite to mock him to his face, while he makes a show of honouring God, when he sues for his Grace, and yet in Heart derides the Word of the living God.  
The Intention of God in exhibiting his surpassing Grace, is, to draw the Hearts of men by the Chords of love to him the more abundantly; that (as it is said of that woman, Luk. 7.47. that her Sins, which were many, were forgiven, for she loved much,) much Love might be the fruit of much Grace. Whereas the Continuance in Sin out of the fancy of superabundant Grace, is indeed to abuse the Love of God to the increase of Hatred against him; Spider-like, to suck Poison out of that Flower which a Bee would convert to the sweetest Hony. In the end, this course is most pernicious to him that follows it; there being nothing that more alienates Affection from a person, than his abuse of Kindness. God's Love abused, turns to Rage: and none have God more incensed against them, than those that, having tasted of the good Gift of God, fall away into sinful Courses; that are so unthankful for so great a Favour as the offer of Reconciliation, the Sacrifice of Christ, the Invitation to his Supper, to the Marriage of the Son of God, as that they choose rather to be at home with their Oxen and Wives and Farms, or to come without a Wedding-garment, then to accept of his Motion, and accommodate themselves to his Kindness; that having had ten thousand Talents forgiven them, take their Brother by the throat for an hundred pence.  
When men despise the Riches of God's Goodness, and Forbearance, and Long-suffering, not knowing that the Goodness of God leadeth them to Repentance; after their hardness and impenitent Hearts, they treasure up to themselves Wrath against the day of Wrath, and revelation of the righteous Judgement of God, Rom. 2.4, 5.   

APPLICATION.  
Oh then let me, in the most tender Bowels of Compassion my Heart can be touched with, with the most serious Importunity that my words can express, with the deepest Adjuration by the most affecting things that I can mind you of, instantly press you to take heed of this most vile, ugly, dishonest, irrational, and damnable Abuse of the Divine Grace, so as to continue in Sin, that Grace may abound.  
It is most meet, yea natural, that Love should beget Love, Grace should beget Observance. Is not he a most egregious Villain, that hates his own Father that begat him, that kills him that gave him Life? Is not the Lord the Rock who begat thee, the God that form thee? And wilt thou then be so unnatural as to hate God, as thou dost, if this be thy Requital for his Grace, to persevere in Wickedness?  
He tells thee, that he is hated, when thou lovest any thing more than him, givest his Glory to another, makest thy Belly thy God, gloriest in thy Shame, mindest earthly things: And wilt thou thus recompense so great Goodness with such extreme Badness? He saith, he will not hold him guiltless that taketh his Name in vain: And wilt thou pollute the Holy Name of thy Holy Father with thy impure Swearing? The earnal mind is Enmity against God, as being not subject to his Law, but inconsistent with it: And wilt thou suffer vain Thoughts to lodge in thee, fleshly Reason to sway with thee, carnal Lusts to rule over thee?  
All Benefits received engage to answerable Duty. What art thou then but a very Miscreant, that (having so much taste how gracious God is, how amply he hath vouchsafed to be bountiful to thee in giving Christ for thee, how profusely he hath bestowed on thee the Riches of Heaven in the largess of Spiritual Blessings in heavenly things in Christ,) dost yet side with Sin and Satan, his professed irreconcilable Enemies; that canst harbour that Enemy, which thy Allegiance to God binds thee to pursue zealously unto death?  
Oh that rather the Sense of God's Goodness might make us good, the Taste of his Grace might make us gracious. Surely none are worse Enemies to God, than such as have been acquainted with the excess of God's Grace in Christ, yet exceed in their obstinate perseverance in Evil: such as, when God's Grace should draw Tears from their Eyes, Sighs from their Breasts, cause Dejectedness in their Spirits by reason of their Sinning against so incomprehensible a Love, as that which he vouchsafes to the Sons of Adam in Christ, have yet a Forehead of brass, that cannot blush; glory in their Wickedness, boast of their Lewdness, and are secure in their Impenitency.  
Greater Woe was to Chorazin and Bethsaida then to Tyre and Sidon, because they repent not upon such Proofs of Christ's Excellency, as would have wrought on the other. As they had been lifted up to Heaven; so Christ foretells their casting down to Hell. No people in the world are likely to have a greater degree of Torment in Hell, then profane and unrighteous men among us, who have the greatest Proof of God's Grace of any people on the Earth.  
As than you either stand in fear of so great Damnation, or are desirous of that abundant Grace which the Gospel of Christ exhibits, abhor the thought of Continuing in Sin, that Grace may abound. Let the Mercies of God lead you to present your Bodies a living Sacrifice, holy, acceptable unto God, which is your reasonable Service: for that will procure his Favour here, and your Blessedness hereafter. Which he grant, etc. Amen.  
LAUS DEO.    

THE DIVINE COMPASSIONS.  
The Fourteenth SERMON.  LAMENT. iij. 22. 
It is of the Lord's Mercies that we are not consumed, because his Compassions fail not.  
I Have read to you a passage out of a most doleful Poem, composed by that Holy Prophet Jeremiah, with much Art in the four first Chapters, the order of the Hebrew Alphabet being observed in the initial Letters of the Verses; yet with a very deep sense of God's Judgements on Judah and Jernsalem, and a tender Sympathy with them in their Affliction. He had long and often foretold those Evils would befall them, which he now saw come upon them, & quorum pars magna fuit, and in which he had a great Share: and he might well say, (Quis talia fando, temperet à lacrymis?) Who could think or speak of such things with dry Eyes, or an insensible Spirit?  
This set (may I say his Muse? I should say rather) his Prophetic spirit on work, to indite and leave to the Church this Poem. In which, with much Compassion towards his Country, he bewails their Desolation: yet, with much Piety towards God, justifies him, as punishing them according to the Demerit of their Sins; and magnifies his Goodness, as punishing them less than they deserved. Both which are expressed in the words of my Text, It is of the Lord's Mercies that we are not consumed, because his Compassions fail not.  
And sure we may say the like, It is of the Lord's Mercies that London and all England are not consumed by the Pestilence, because his Compassions fail not. And therefore the handling of this Passage will be apposite to the present Face of things with us, and the Occasion of this Day? In it, 

1. The Prophet takes notice of the Mitigation of God's Wrath, in that they were not consumed.  
2. He assigns the genuine Cause of it, the Lord's Mercies or Benignities, great Mercies: which is exclusive of any other procuring Cause that might deserve it; and intimates, that there was sufficient reason (did not his Mercies interpose) why he should have consumed them.  
3. These Mercies are described, 1. By the kind of them; they were Compassions, in the Original, Bowel-mercies, such as a tender Mother hath to the Child of her womb; in God, Pardoning Mercies, Relieving Mercies. 2. By the Indesiciency of them: Though men fail in their Duty, though they fail in their Obedience, though they be wanting in Returning to God, though their Prayers be consumed; yet his Compassions are not consumed, and therefore they are not consumed.    
And this is here alleged as a Door of Hope, (to the prophet) that God would restore that People: for to that end are these words brought in this place, as that which follows in four Verses of this Chapter plainly shows. From hence then, this Explication of the words being premised, these Observations do arise.  

1. That the Lord, in Punishing of his People, doth not consume them.  
2. That Holy persons ascribe not the Mitigation of God's extreme Severity in his Punishments to any promeriting Cause in themselves, but confess their own Sins deserve utter Consumption.  
3. That there are Mercies and Compassions in God towards his People.  
4. That these Mercies fail not.  
5. That the Non-consumption of God's People is to be ascribed to this.  
6. That the apprehension of this encourageth them to hope and wait on God for a Consummation of their Health and Peace.   
Of these I shall speak in the order propounded, and then apply them to the present state of things, and so conclude.  

I. OBSERVATION.  
That the Lord doth not, in Punishing of his People, consume them.  
This is equivalent to what God speaks in the Prophet Isaiah, (57.16.) I will not contend for ever, neither will I be always wroth. And he gives this Reason, For the Spirit should fail before me, and the Soul which I have made.  
It is true, the Devil is a roaring Lion, that goes about, seeking whom he may devour, 1 Pet. 5.8. He is the Apollyon, the Abaddon, the Thief that comes not to save, but to steal and to kill and to destroy, Joh. 10.10. because the Sheep are not his own. He made nothing, nor hath any Love to any thing; and therefore seeks not to help any, but to mar and do mischief to all that God hath made. But the People of God are the work of his hands, and the Sheep of his Pasture, Psal. 100.3. and therefore he will have a desire to the work of his hands, Job 14.15. What is our work, we are loath to pull down. So God, doubtless, doth not delight, as Children, to make a house of Sticks, and then kick it down again. As he made Man after his own Image; so he is not easily induced to break him. He that accounts it an heinous Injury to himself, to curse Man with the Tongue, who is made after his Image, Jam. 3.9. and is so severe against  shall destroy him, that it is his strict Determination, for Preservation of Mankind after the Flood, that he will not let the kill of Man go unrevenged; but enacteth this Law among his Precepts to Noah, Gen. 9.5, 6. And surely your blood of your Lives will I require: at the hand of every Beast will I require it, and at the hand of Man; at the hands of every man's Brother will I require the Life of man. Whoso sheddeth man's blood, by man shall his blood be shed: for in the Image of God made he man; He doubtless is so chary of Men, as not to consume them himself utterly, till Iniquity is grown so daring, as that there is no Remedy.  
His own People, it is true, do sin and provoke God, and he often brings them low; yet he doth not make an utter end of them, because they are not only his Creatures, as others, but also his Redeemed and Chosen people. Thus the Prophet Samuel told the Israelites, 1 Sam. 12.20, 22. Fear not, (ye have done all this Wickedness: yet turn not aside from following the Lord, but serve the Lord with all your heart:) For the Lord will not forsake his people for his great Name's sake, because it hath pleased the Lord to make you his People.  
That which a man hath purchased for himself, he will hardly let it be taken from him: with much more reluctancy will he cast it away. Though Michal had been given to another, and was defiled, yet David would have her again, 2 Sam. 3.13. because he had espoused her to him for an hundred Foreskins of the Philistines. How much less will God let go those whom he hath purchased by his Son's Blood? He will not have him destroyed by our Meat, for whom Christ died, Rom. 14.15. If any, through the Watchman's failing to warn them, perish, their blood will he require at the Watchman's hands, Ezek. 3.18. Which shows, that he hath a Fatherly Care of his own People, that they be not consumed. And though they provoke him, so as to cause his Anger to wax hot against them; yet in the midst of Judgement, he remembers Mercy. He chastiseth as a Father; doth not exterminate or extirpate as an Enemy. If they break his Statutes, and keep not his Commandments; Then he will visit their Transgression with a Rod, and their Iniquity with Stripes. Nevertheless his Lovingkindness he will not utterly take from them, nor suffer his Faithfulness to fail, Psal. 89.31, 32, 33. Though he make a full end of all the Nations, yet he will not make a full end of them, but correct them in measure; yet will he not leave them wholly unpunished, Jer. 46.28. Wherein he manifests a mixture of Mercy and Justice. And therefore, in the next place,   

II. OBSERVATION.  
Holy persons ascribe not the Mitigation of God's extreme Severity in his Punishments to any promeriting Cause in themselves, but confess their own Sins deserve utter Consumption.  
This was the acknowledgement of Ezra; Thou our God hast punished us less than our Iniquities deserve, Ezra 9.13. Though the Punishment of the Jews were exceeding great, insomuch that our Prophet, Lament. 4.6. compares it to the Punishment of the Sin of Sodom, and aggravates it, as secundùm quid, in some respect, greater than it: yet, to speak simply and absolutely, there was an ingredient of Mercy that did allay it, and therefore they acknowledge their Sins to have deserved greater Evils than they felt. Whence in all their Addresses to God, they ascribe Righteousness to their Maker, and take all the Blame of their Sufferings on themselves. In the same Chapter, vers. 15. O Lord God of Israel, (saith Ezra,) thou art Righteous, for we remain yet escaped, as at this day. But most fully the Prophet Daniel, Chapter 9.11, 12, 13, 14. We have sinned against the Lord our God: And he hath confirmed the words which he spoke against us, by bringing upon us a great Evil: for under the whole Heaven hath not been done as hath been done upon Jerusalem. Yet made we not our Prayer before the Lord our God, that we might turn from our Iniquities, and understand thy Truth. Therefore hath the Lord watched upon the Evil, and brought it upon us: for the Lord our God is Righteous in all his works which he doth; for we obeyed not his voice. See also vers. 5, 6, etc. of the same Chapter.  
And indeed such Acknowledgements are necessary, and are always made by those who are wise-hearted in all Generations: for the very best of Men or People can never acquit themselves from being guilty of such Iniquities as might justly expose them to greater Wrath than they feel. There is not a Just man upon earth that doth good, and sinneth not, saith Solomon, Eccles. 7.20. Who can say, I have made my Heart clean, I am pure from my Sin? Prov. 20.9. Holy Job, of whom God testifieth, that he was his Servant, none like him in the Earth, a perfect and an upright man, one that feared God, and eschewed Evil, Job 1.8. though he still avouched his Integrity; yet when he is to speak of his Afflictions as they come from God, he is crestfallen, let's down his Plumes, speaks in such forms as these: How should a man be just with God? If he will contend with him, he cannot answer him one of a thousand. If I justify myself, mine own mouth shall condemn me: if I say, I am perfect, it shall also prove me perverse. If I wash myself with Snow-water, and make my hands never so clean: Yet shalt thou plunge me in the ditch, and mine own  shall abhor me, Job 9.2, 3, 20, 30, 31. He makes no such plea for himself as the proud Pharisee, that trusted in himself that he was Righteous, and despised others: nor doth he out of mere Modesty speak thus of himself, but out of the sense of the verity thereof, he confesseth concerning all the Sons of Adam, Job 14.4. Who can bring a clean thing out of an unclean? not one. The Septuagint reads, vers. 5. No, though his life be but one day upon earth; and after them the Ancients, Though he be but Infans unius diei, an Infant of one day.  
We read of Hezekiah, Isa. 38.3. that he deprecated the Sentence of his Death in these words; Remember now, O Lord, I beseech thee, how I have walked before thee in truth, and with a perfect Heart, and have done that which is good in thy sight: Yet when the Sentence was reversed, he doth not ascribe it to his own desert, but, vers. 17. he thus speaks to God; Thou hast in love to my Soul delivered it from the Pit of corruption: for thou hast cast all my Sins behind thy back. He doth not, like a proud Pharisee, impute his Recovery to his own Righteousness; nor, like some boasting Friar, brag of his own Merits or Works of Supererogation: Such language of Self-justitiaries, such Conceits of men puffed up with arrogant Self-esteem, were far from him. He speaks like an humble Penitent, not like a vain Glorioso. He assigns as the cause of his Recovery, not his own Merit, but God's pardoning Mercy.  
Nor can any People justly reckon their own Innocency as the cause of God's sparing them; but must (if they will speak truth) acknowledge they have deserved to be consumed. Though David, when the Pestilence was upon Israel, said, Lo, I have sinned, and I have done wickedly; but these Sheep what have they done? 2 Sam. 24.17. yet that there were Iniquities in the People which occasioned David's Sin, is plain from vers. 1. where it is said, that the Anger of the Lord was kindled against Israel.  
The Churches of Christ in the Primitive times were the purest; yet S. Paul, 2 Cor. 12.20, 21. saith, he feared, lest when he came to Corinth he should not find them such as he would, and that he should be found unto them such as they would not: lest there be Debates, Envyings, Wraths, Strifes, Backbitings, Whisper, Swell, Tumults: lest when he came again his God would humble him among them, and that he should bewail many which had sinned already, and had not repent of the Uncleanness which they had committed.  
In Christ's Survey of the Seven Golden Candlesticks, the Seven Churches of Asia, though golden or pure by his Acceptance, yet he finds much drossy stuff, their Light but dim, and almost wasted, and ready to go out; such Imperfections, such Errors, such Decays, such Practices of evil savour, as were enough to move him to extinguish their Light quite, and to remove the Candlesticks, except they repent.  
It is by reason of man's deceitful Heart, that God finds, even in the best Men and Churches, sufficient matter against them to consume them: which yet he permits by his own just Decree and wise Counsel, that he may hid Pride from man, and none might glory in himself; but that his Mercies might the better be discerned. Which leads us to the   

III. OBSERVATION.  
That there are Mercies and Compassions in God towards his People.  
It is true, Mercy and Compassion, as they are in Man, are Perturbations, which do disquiet them: Compassion in them is a dolorous Passion, arising from some appearing Evil, that is destructive, or otherwise grievous, which happens to a man undeservedly. And it is occasioned by a sense of the common Condition of men, and a possibility of the like Accident befalling themselves; as Aristotle describes it in the Second Book of his Rhetoric.  
But in God, who is without Body, Parts, or Passions, (as the First Article of the Church of England speaks,) there is no such Perturbation, no afflicting Affection: But Compassion in him is a sweet, calm, and gracious Inclination of his Will, whereby he hath regard to the Defects and Miseries of his Creature.  
This Attribute is asserted by himself, in that most majestic Proclamation of his, when he shown his Glory, and made all his Goodness to pass before Moses, Exod. 33.18, 19 descended in a Cloud, passed by him, and proclaimed the Name of the Lord, The Lord, the Lord God, Mereifull and Gracious, Long-suffering, and abundant in Goodness and Truth, Exod. 34.5, 6. The same hath been by many of the Holy Writers attested: it being the great engaging Property of God, whereby all his Creatures, chief his Elect, are eternally obliged to be his. Thus he is styled by the Psalmist, Psal. 116.5. Gracious is the Lord and Righteous, yea our God is Merciful: by S. James, (5.11.) a God very pitiful, and of tender Mercies, or of much Bowels of Compassion: by S. Paul, the Father of mercies, and the God of all Consolation, 2 Cor. 1.3. rich in Mercy, Eph. 2.4. And therefore Mercy is most truly ascribed to him: so that as Christ said, There is none Good but one, that is, God, Mark 10.18. so we may say, There is none Merciful or compassionate but one, that is, God; understanding it of the most intensive Degree, (quoad Affectum,) in respect of the disposition of his Will to help; and of the most extensive Latitude, (quoad Effectum,) in respect of the Effect and working of it; for so it is universal. Psal. 145.9. The Lord is good to All, and his tender Mercies (in some kind) are over all his works. Thy Mercy, (O Lord) is in the Heavens, and thy Faithfulness reacheth to the Clouds. Thy Righteousness is like the great Mountains; thy Judgements are a great Deep: O Lord, thou preservest Man and Beast, Psal. 36.5, 6. And Christ sets out the Mercifulness of God, in that he maketh his Sun to rise on the Evil and the Good, and sendeth Rain on the Just and , Matth. 5.45.  
But his Mercies are most abundant to his own People, chief to his Elect; who are therefore termed Vessels of Mercy, Rom. 9.23. on whom he bestows Mercies most freely. He saith to Moses, I will have Mercy on whom I will have Mercy; and I will have Compassion on whom I will have Compassion, vers. 15. On them he bestows the sure Mercies of David, Isa. 55.3. Not by works of Righteousness which they have done, but according to his Mercy he saves them, by the washing of Regeneration, and renewing of the Holy Ghost, Tit. 3.5. He keeps Mercy for thousands of them that love him, and keep his Commandments, Exod. 20.6. Yea, for their sakes he doth often show Mercy to and spare those that are disobedient, in respect of outward Judgements. Thus Moses stood in the Gap, and turned away his Wrath from the Children of Israel. Phineas stood up, and executed Judgement, or prayed, and the Plague was stayed. David supplicated for Jerusalem, and the Angel of the Lord put up his Sword, and the Pestilence was stayed. Daniel prayed, and obtained the Return of the Jews from Captivity. And thus still God does to his People, in the midst of Judgement he remembers Mercy. He doth not always chide, nor keep his Anger for ever, Psal. 103.9. He retaineth not his Anger for ever, because he delighteth in Mercy, Mic. 7.18. And this brings us to the   

iv OBSERVATION.  
That God's Mercies and Compassions fail not.  
To this purpose is that the Lord saith Isa. 54.7, 8. For a small moment have I forsaken thee, but with great Mercies will I gather thee: In a little Wrath I hide my Face from thee for a moment; but with everlasting Kindness will I have Mercy on thee, saith the Lord. And indeed the Mercies of God to his Elect are, as himself is, eternal. As they arise from himself; so are they of interminable duration, as himself is. His Electing Mercy was before the World was; his Redeeming Mercy, before we were; his Calling and quickening Mercy, when we were dead in Sins and Trespasses; his Pardoning Mercy, when we have gone astray; his Confirming Mercy, when we are ready to slip; his Comforting Mercy, when we are ready to despair; his Raising Mercy, when we shall be returned to the Earth; his Saving and advancing Mercy, when we shall stand in Judgement, and have no other Plea for ourselves but his free Mercy, when Time shall be no more.  
His Mercy therefore is indeficient, because it helps us when we are in the lowest Condition. We count him a sure Friend, who fails us not when we are at the lowest ebb, in the greatest straits, in the extremest Necessity. And thus doth God, who remembered us in our low estate; for his Mercy endureth for ever, Psalm 136.23. When our Pressure is great, so as that the Enemy hath enclosed us, and we know not which way to escape, (as Pharaoh did the Israelites at the Red sea,) even than he redeemeth us from our Enemies; for his Mercy endureth for ever, vers. 24. Even then when we have none to help, he helps us. When he seethe his People's power gone, when there is none shut up or left, Deut. 32.36. when the Enemy is most insolent, the Danger greatest, our Hearts fail us, we despond and despair; when we say, Our way is hid from the Lord, and our Judgement passed over from our God; when we conclude that we are cast out of the sight of his eyes, and say with our Saviour, My God, my God, why hast thou forsaken me? when in our own account we are free among the dead, like the slain that lie in the Grave, whom we think he remembers no more, but they are cut off from his hand: yet even then his Compassions fail not. They neither fail in their Duration, nor in their Constancy, nor in their Efficacy, nor in their Seasonableness: but when there is a Necessity, when it is for his People's greatest Advantage, they then appear effectually.  
Yea sometimes, when we are insensible of our Danger; when we are disappointed of those Supports we relied on; when we are out of Hope; when perhaps we are secure, and know not how near our Affliction is; when the Judgement comes in a way that is not perceivable; as when the Arrow of God flieth by day, and the Pestilence walketh in darkness, and the Destruction wasteth at noonday: In these and all other cases, wherein there is no Help nor Deliverance but in and from God, yea when there is no reason to expect any, no not from God himself, yet even then his Compassions fail not, he comes in opportunely, and shows Mercy efficaciously. And therefore justly, in the next place,   

V OBSERVATION.  
The Non-consumption of God's People, their Salvation, is ascribed by them to his indeficient Mercy only, to his Compassions that fail not.  
David thus gins one of his Psalms, (89.1, 2.) I will sing of the Mercies of the Lord for ever: with my mouth will I make known thy Faithfulness to all generations. For I have said, Mercy shall be built up for ever: thy Faithfulness shalt thou establish in the very Heavens. And Psal. 117. he saith, O praise the Lord, all ye Nations; praise him, all ye People: for his merciful Kindness is great towards us, and the Truth of the Lord endureth for ever. Praise ye the Lord. And the 136. Psal. throughout is one continued Invitation to give Thanks to God, for his Mercy endureth for ever, 26 times repeated. Consonant whereto is that of the Prophet Isa. (63.7.) I will mention the Lovingkindnesses of the Lord, and the Praises of the Lord, according to all that the Lord hath bestowed on us, and the great Goodness towards the house of Israel, which he hath bestowed on them, according to his Mercies, and according to the multitude of his Lovingkindnesses.  
In the New Testament, the Blessed Virgin Mary in her Magnificat sings thus; My Soul doth magnify the Lord, for that his Mercy is on them that fear him, from generation to generation. He hath helped his servant Israel, in remembrance of his Mercy, Luk. 1.46, 50, 54. Zacharias, in his Benedictus, Blessed be the Lord God of Israel, for he hath visited and redeemed his people; to perform the Mercy promised to our Fathers, vers. 68, 72. John Baptist was to give knowledge of Salvation unto his People, by the Remission of their Sins, through the tender Mercy of our God, vers. 77, 78.  
In a word, this was the main in the holy Songs of the Ministers of the Temple, to give thanks to the Lord, because his Mercy endureth for ever, 1 Chron. 16.41. And in like manner Jehosaphat, when he had consulted with the people, appointed Singers unto the Lord, and that should praise the Beauty of Holiness, as they went out before the Army, and to say, Praise the Lord, for his mercy endureth for ever, 2 Chron. 20.21.  
And the same Commemoration of God's Mercy is the practice and delight of them that have a Spirit of Holiness in all Generations. They writ [Ex dono Dei] on all they have: they ascribe all they do to Mercy: all their Prosperity, Victory, Success, they account as Mercies from God. When they cast up the Inventory of their Good things they have enjoyed, all that they possess, the Summe total is, innumerable Mercies. How precious are thy thoughts unto me, O God? how great is the sum of them? If I should count them, they are more in number then the Sand, Psalm 139.17, 18.  
The Law of Gratitude (than which none is more equal) ties every one to magnify God's Mercy. What hath any which he hath not received? 1 Cor. 4.7. And who can look upon his Receipts as due Wages, and not rather pure Alms? Who hath not received loads of Benefits from God, and all out of pure Mercy? Our Forming in the womb is a prime Mercy, our Birth, our Education, our Instruction, our Preservation, our Salvation. That I be not infinite in this Account, Our Life, Breath, and all our Ways, all our natural Parts and Abilities, all our Motions and Proceed, all our Escapes from Dangers, from Sicknesses, from Death, and most of all from being a Prey to the Devil, and our Deliverance from Hell, are Evidences of transcendent Mercy in God, which all God's people are sensible of. And this leads us to the   

VI OBSERVATION.  
That the apprehension of God's great Mercy encourageth his People to hope and wait on God for a Consummation of their Welfare.  
The greatness of God's Mercies encouraged David to cast himself into God's hand, rather than to fall into the hands of men, 2 Sam. 24.14. And Holy Daniel, in that effectual fervent Prayer, Dan. 9.8, 9 to appeal to God's Mercy; O Lord, to us belongeth Confusion of face, to our Kings, to our Princes, and to our Fathers, because we have sinned against thee: To the Lord our God belong Mercies and Forgivenesses, though we have rebelled against him. Vers. 18. We do not present our Supplications before thee for our Righteousnesses, but for thy great Mercies. Psalm 138.8. The Lord will perfect that which concerneth me. Thy Mercy, O Lord, endureth for ever: forsake not the works of thine own hands. Isa. 63.15. Look down from Heaven, and behold from the habitation of thy Holiness, and of thy Glory: where is thy Zeal and thy Strength, the sounding of thy Bowels and of thy Mercies towards me? are they restrained? Psal. 130.7. Let Israel hope in the Lord; for with the Lord there is Mercy, and with him is plenteous Redemption.  
Not one of all the Holy Saints in all the Bible hath ever dared to utter such Expressions to God or men, as if they could challenge the least Relief in Trouble, the least Abatement of Sufferings, much less eternal Life and Reward in Heaven, upon account of their own Merit, as Pharisaical Self-Justitiaries have presumed to do. Holy Jacob, on the contrary, (Gen. 32.10.) tells God, I am not worthy of the least of all thy Mercies, and of all the Truth which thou hast showed unto thy servant. And Nehemiah, when he allegeth his Actings for God, Neh. 13.22. thus bespeaks him; Remember me, O my God, concerning this also, and spare me according to the greatness of thy Mercy.  
This is the Plea of all upright humble Souls; this is the Anchora sacra, the sure Anchor upon which their Spirits are stayed in all their Fluctuations; this is that Gale of wind which carries them on comfortably in all their Voyages. They have learned from the Psalmist, Psal. 33.18. Behold, the Eye of the Lord is upon them that fear him, and that hope in his Mercy: and therefore they say, vers. 22. Let thy Mercy, O Lord, be upon us, according as we hope in thee. They have found this Address to God always prosperous; and therefore they join with the Holy Prophet, in the words of my Text, and the two following verses, It is of the Lord's Mercies that we are not consumed, because his Compassions fail not. They are new every morning: great is thy Faithfulness. The Lord is my Portion, saith my Soul; therefore will I hope in him.   

APPLICATION.  
And now what is more necessary, more just, more meet for us to do, then to join in consort with the Holy Prophet in this passage? Surely we may each of us say, that it hath been of the Lord's Mercies that we have not been consumed in this most deadly Pestilence, which hath swept away in our great City and the neighbouring places not many short of an Hundred thousand, and yet we have hitherto been preserved alive, to be Monuments of his Mercy. Have not his Mercies been new to us every morning, when we have heard either the doleful Knells, or the hideous voice of Car-men, (Bring out your Dead,) or the Reports of the Weekly Bills of Mortality, so many Hundreds in such a Parish so many Thousands in the whole, dead of the Plague, and yet we alive?)  
It was thought by God no small Mercy to Baruch, when the common Calamity added Grief to his Sorrow, when he fainted in his Sighing, and found no Rest, to give him his Life. Behold, I will bring Evil upon all flesh, saith the Lord; but thy Life will I give unto thee for a Prey in all places whither thou goest, Jer. 45.5.  
And should you not count it a great Mercy to you, that in this common and sore Judgement, in which perhaps you have lost Wives, Husbands, Children, Friends, Neighbours, Goods, in which you have been filled with Fears, oppressed with Griefs, that yet you are not consumed; that yet the whole City, the whole Land is not consumed; that yet our King, our Nobles, our Teachers, our Government, our Glory is not buried in perpetual Oblivion?  
It is true, it is a heavy Calamity; but we have deserved worse. It is true, we have lost our Friends; but our Lives are not lost, our Souls are not lost: unless our Unthankfulness, our future Disobedience, our Murmuring, provoke God to bring a worse Misery, the casting of Soul and body into Hell-fire; which our Sins have merited.  
Oh then, let us still all our impatient Complaints; let us quiet our Spirits in the present estate we are in; let us be thankful to God that we are not in Hell; let us confess our Unworthiness; let us be humbled for the great Depravedness of our former sinful ways; let us justify God in his inflicting Vengeance on us, and our Land; let us forsake those Sins which we have been guilty of, that (we have reason to conceive) added fuel to this Fire that hath burnt so fiercely, and wasted so extremely.  
Let every one of us bewail the Plague of his own Heart: let us lay to heart and mourn for the Sins of the City and the whole Nation; their Pride, Uncleanness, Riot, Oppression, Unrighteousness, Profaneness, and the iterated Rebellions, first open and hostile, secondly more secret, in Nonconformity to Laws and Government; and this maintained even against the unparallelled Goodness and Mercy of a most Gracious Prince. All these, and  Sins we have committed, let us, for time to come, fear to commit again, either the same, or the like Sins.  
Let us dread God's Indignation, which we have found so intolerable: let us hope in his Mercy, which we have found so helpful. Let us love God, who hath done us good so freely: let us be studious to please him, who hath remembered us in our low estate. And as we have our Lives as it were restored: so let us dedicate our Lives to him, consecrate our Souls to him, present our Bodies a living Sacrifice to him in our reasonable Service, and devote ourselves wholly to serve him without fear in Holiness and Righteousness before him all the days of our life. Considering seriously, that though we have now escaped this Judgement, yet without sound Repentance, and through Amendment of life, though we have avoided this first Death hitherto, yet shall we not escape the second: though, with the Sodomites, we be delivered from the Sword; yet Fire from Heaven will consume us, we are reserved to the Vengeance of eternal Fire.  
But if the Mercy of God lead us to Repentance, make us more obedient, more cleaving to God in Dependence on him; this Deliverance will be a Mercy indeed, a Pledge of more Mercies, yea an eternal Mercy: So that we shall have cause to join with all the Holy Saints in that Temple-Song, O give thanks unto the God of Heaven; for his Mercy endureth for ever. Amen.  
LAUS DEO.    

DAVID's Thankful Commemoration. Part I.  
The Fifteenth SERMON.  PSAL. lvi. 13. 
For thou hast delivered my Soul from Death: wilt thou not deliver my Feet from Falling, that I may walk before God in the Light of the living?  
THE Title of this Psalm tells us the Occasion, to wit, David's Apprehension by the Philistines in Gath: And that points us to one of the two Times in which he was fain to make his Escape out of the Land of Israel to the King of Gath's Court, to avoid Saul's Persecution. Most likely it was the former of the two, when he was alone: for the second time he was accompanied with 600 men, 1 Sam. 27.2. and not so liable to be taken, as now. And therefore it is more likely it was upon his Danger 1 Sam. 21. when, being warned by Jonathan of his Father's evil Intendments towards him, he got Provision from Ahimelech, and Goliah's Sword, and fled to Achish King of Gath: where hearing what the King's Servants said of him, he was afraid, and changed his behaviour; and now, like a frantic person in show, but an inspired person in truth, he indites this Psalm, expressing therein his Supplication for Deliverance, his Confidence in God, his Enemy's Practices, his assurance of their Disappointment, his Vows to God, his acknowledgement of God's Preservation, with his future Hopes, and the End of all, in the words read to you, For thou hast delivered my Soul from death: wilt thou not deliver, & c?  
In which words we have, 

1. A Commemoration of what God had done for him; Thou hast delivered my Soul from death.  
2. A Postulation, expressing his Hope of what God would yet do farther for him; Wilt thou not deliver my Feet from falling?  
3. The End designed in both; That I may walk before God in the light of the living.    
Of these in their order; and  
I. His Commemoration; which is of a Deliverance, and that from Death, and that of Himself, and that by God.  
All Deliverances are memorable things. As the Evil escaped is grievous; so the Evasion is joyous. Whence it is, that men love to tell of their Preservations from Dangers, and to keep Memorials of them, and express their Gratitude towards the Means whereby they avoid them.  Navita securus narrare pericula gaudet. 
The Mariner, preserved from Shipwreck, loves to tell of his Dangers: the Soldier, that is safe after Fight, to talk of his Encounters. And the greater the Danger hath been, the more freely do they discourse of it: especially if the Deliverance be complete. For then there are likely Festivities, to make others partakers of their Joy; Monuments or Records, to prevent Oblivion; and (if they have any sense of God's Hand, any smack of Religion,) Vows and Offerings are made and performed to God. Thus did the affrighted Mariners; when, upon Jonah's being thrown overboard, the Seaceased from her raging, they feared the Lord exceedingly, and offered a Sacrifice unto the Lord, and made Vows, Jonah 1.15, 16.  
And this was David's practice here and elsewhere. He had fled from one Enemy, but was fallen into the hands of more: He was as if a man did fly from a Lion, and a Bear met him; or went into the house, and leaned his hand on the wall, and a Serpent bitten him. Saul hated him out of fear, lest he should supplant him: the Philistines, who had found him a terrible Enemy, could not but hate him, because he had been the instrument of destroying them. In this great Streight, his only Refuge is in his God: In God have I put my trust, saith he, vers. 11. I will not be afraid what Man can do unto me. And being assured of his Preservation, he adds, Thy Vows are upon me, O God; I will render Praises unto thee, vers. 12. The reason of which is in my Text, For thou hast delivered my Soul from death. Whence you may perceive this Conclusion to flow naturally,  

OBSERVATION.  
That God's Deliverance of our Souls or Lives from death, should engage us to perform our Vows made to God in our Danger, and to render Praises to him for our Deliverance.  
This was David's practice in all his Dangers, to make Supplication to God in the time of his Distress; to make Vows to God for the enforcing of his Prayers; and then to perform his Vows, and praise his Deliverer, when he was escaped.  
The 116. Psalm is very full to this purpose. There he tells us of his Danger, vers. 3. The Sorrows of Death compassed me, and the Pains of Hell got hold upon me. In this Extremity he applies himself to his sacred Anchor, Then called I upon the Name of the Lord; O Lord, I beseech thee, deliver my Soul, vers. 4. The Event is, he was brought low, and God helped him, vers. 6. he called upon the Lord, and he heard him. Therefore he bespeaks his Soul, Return unto thy Rest, O my Soul; for the Lord hath dealt bountifully with thee, vers. 7. Therefore he loves the Lord, consults what he may render to the Lord for all his Benefits towards him, chief for delivering his Soul from death: and he resolves to take the Cup of Salvation, and to call upon the Name of the Lord; to pay his Vows in the presence of all his people, vers. 13, 14. to offer the Sacrifice of Thanksgiving, vers. 17. to tell of all God's works with gladness, and to make others to be partakers of his Joy. He invites the Godly to hear the Narrative of God's Mercies towards him, Psal. 66.16. Come and hear, all ye that fear God, and I will declare what he hath done for my Soul. And in a word, He uses all the ways he can, to demonstrate his sense of God's Goodness to him, to keep a Memorial of his Lovingkindnesses, to affect others with his Experiments; that both he and all others (as much as in him lay) might be moved to pray unto, to trust in, to praise and obey God, as one that delivereth from death.  
The like Instance we have Isa. 38. concerning Hezekiah. A Message was brought to him, that he should die: He betakes himself to Prayer, turns his face towards the Wall, and weeps: God hears his Prayer, sees his Tears, adds to his days fifteen years: Being recovered, he writes an Hymn of Praise, sets out his Danger and Deliverance, with his Resolution to praise God all his days in the most solemn manner he was able.  
Even the Light of Nature taught the same to the Mariners, Jonah 1.16. All people whatsoever, that have acknowledged a God, have still ascribed their Deliverances from Death to their God, and have still performed their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Thank-offerings, to their Deities upon their Preservation. Nor was this done by them without great and just Reasons.  
1. For first, Death is the chief of all Evils: it deprives of all Good. Omnia appetunt Bonum, saith the Philosopher in the beginning of his Ethics; It's natural to all to desire their own Good. Beasts will struggle much with the Slayer, before they will die. Skin for skin, and all that a man hath will he give for his Life. The most sickly, needy person, would fain preserve his Life. Death is most resisted, as the most terrible. Nature apprehends it as the Privation of all Good.  
Even our Lord Christ would fain have had this Cup pass from him, and therefore in the days of his Flesh, he offered up Prayers and Supplications, with strong Crying and Tears, unto him that was able to save him from Death, Heb. 5.7. Though he had no Sin of his own to gall his Conscience, yet he had a natural sense of the Evil of Death, and earnestly desired Deliverance from it. The Being he had as a Man he so prized, that if his Father's Will had not engaged him to it, he would never have parted with it.  
Life is sweet; it is a pleasant thing to behold the Sun: but there is Bitterness in Death, as the King of the Amalekites speaks, 1 Sam. 15.32. Many Circumstances make it indeed more bitter to some than others: yet to all it hath its exceeding Bitterness. O Death, (saith the Son of Sirach) how bitter is the Remembrance of thee to the man that liveth at rest in his possessions, unto the man that hath nothing to vex him, and that hath Prosperity in all things, yea unto him that is yet able to receive meat! Ecclus. 41.1.  
I deny not but some, to avoid the fury of Tyrants, have killed themselves; yet not without fretting and indignation. Some to gain an immortal Name, and others by Satanical Delusions or Philosophical Charms, have of themselves embraced Death: but I cannot say they have done it without any Reluctancy at all; though to avoid a worse Evil, or obtain a better Good, (as they conceived,) they have parted with their Lives.  
There were some Circumstances which might have made Death more bitter at this time to David, than it was to him when he fell asleep, and was gathered to his Fathers. To be killed in the Land of the Philistines, by the hands of the Uncircumcised, when he fled from Saul out of some distrust of God's Preservation in his own Country; to have died with the Disappointment of his hopes of being King of Israel, to which he was anointed by Samuel, and had God's Promise for it; had been a greater Grievance, then to die in his Bed, full of days, and in a good old age.  
Violent Deaths and dying by pestilential Diseases are the more terrible, in regard a person is then deprived of all Help, Society, Conference with others; all eat him (even his nearest Relations) as an instrument of Death, when dying, he kills others with his Breath; his Plague-sore takes away the Life of his Child, whose Life he prizeth above his own; the Life of his Friend, yea his Wife, that is as his own Soul. These and many other such Concomitants of Death do make it more dreadful to a man.  
But there is yet something besides that makes it most terrible. The Consideration that Death is the Wages of Sin adds greater weight to the pressure of Death: for then Death becomes not only the Burden of the Body, but also of the Spirit. While the Back is whole, it will bear much: but when the Skin is flayed off, or the Shoulder-blade broken, then to have a Load laid on the Back, is intolerable. So it is in the case of Death: When there is Peace of Conscience, it is not so heavy news, but that Faith and a good Conscience can bear the tidings of it: but when Death is presented as the Fruit not only of the first Sin of Man, but also of our own particular Sins, so as Conscience tells a man, My Excess in Drinking hath shortened my Life, I have hastened my Death by my Riot and Intemperance, by my Quarrelling, my Disloyalty, my Eagerness to get Wealth, by my Wilfulness and Rashness in venturing into infected houses, by a pragmatic humour in meddling with that which did not concern me, by these and such like practices; Oh then how doth Death by't as a Serpent, and sting as an Adder! The Sting of Death is Sin, when it lies on the Conscience: it kills as a Scorpion; tortures as well as kills; makes a Fire in the bones; kindles Hell-fire in the Soul.  
Especially when the Soul remembers how Sin hath been committed presumptuously with an high hand, against Instructions of Parents, Warnings of Friends, Admonitions of Preachers, Offers of Grace, Invitations to Repentance: that all these have been slighted, and even the Gospel of Christ hath been neglected: that the Sin remains unpardoned: that after the first Death the second Death is expected, after Death Judgement follows, which ushers in Wrath and Vengeance.  
When the Conscience of Unmercifulness, Neglect of the poor Members of Christ, wasting our Estate in Luxury, spending our precious Time in vanities, (which should have been employed in Prayer, and other holy Exercises and Meditations, and in Self-examination,) flies in our Faces, frights us like the sight of Furies; when the thought of Christ's Coming to Judgement, of that dreadful Sentence, Go, ye cursed, into everlasting fire, prepared for the Devil and his Angels, still runs in our mind; then is Death the King of Terrors.  
The man not only sings Adrian's Ditty, Animula, vagula, blandula, Hospes Comésque Corporis, Quae nunc abibis in loca? but he roars out for the Disquietness of his Soul; and cries out with Cain, My Punishment, or Iniquity, is greater than I can bear. Then will he wish the Mountains and Rocks to fall on him, and hid him from the Face of him that sitteth upon the Throne, and from the Wrath of the Lamb: For the great day of his Wrath is come, and who is able to stand? Rev. 6.16, 17.  
Now then Deliverance from Death must needs deserve Praise and Thanksgiving: Deliverance from the greatest Evil should be received with the greatest Gratitude. Deliverance from natural Death causeth Holy persons to bless God: but Deliverance from Sin, (the cause of Death,) from the Wrath to come, (eternal Death,) much more. This makes the Deliverance most complete, and the Thankfulness should be most ample. To which is to be added,  
2. That the Deliverance is by God: it is He that delivers the Soul from Death. Now what comes from God's hand is most acceptable to them that love God. A Deliverance from Death by a man doth engage our Affections to him: we think ourselves obliged to him while we live, who hath preserved our Life; especially if he be a person of great Quality. To have our Lives saved by the King whom we had provoked, to be pardoned our Treason, exceedingly heightens our valuation of the Benefit.  
There is much more cause to magnify the Goodness of God, who saves his people from Death by pardoning of their Sins, by advancing them to Nearness with himself; who so saves from Death temporal, as to give Life eternal. Behold, saith Hezekiah, (Isa. 38.17.) for Peace, I had great Bitterness: but thou hast in love to my Soul delivered it from the Pit; for thou hast cast all my Sins behind thy back. The Forgiveness of Sins (which occasioned Death) is a greater Benefit than the prolonging of Life: And then it is Happiness accumulated to the height, when there is not only length of days on Earth, but eternal Life in Heaven conferred upon the saved.  
Bless the Lord, O my Soul, saith David, (Psal. 103.1, 2, 3, 4.) and all that is within me, bless his holy Name. Bless the Lord, O my Soul, and forget not all his Benefits: Who forgiveth all thy Sins, and healeth all thy Diseases; Who redeemeth thy life from destruction, and crowneth thee with Lovingkindness and tender Mercies.  
All which Mercies are the more joyful to the believing Soul, because they are not so much the fruit of our Prayers, as of God's free Grace in Christ. The God and Father of our Lord Jesus Christ so loved the World, the sinful World, even when they were Enemies to him, that he gave his onely-begotten Son to death, even the death of the Cross, that whosoever believeth on him should not perish, but have everlasting Life.  
This Deliverance from Death proceeding from God's special Love, that great Love wherewith he loved us, when we were dead in Trespasses and Sins, quickening us together with Christ, saving us by Grace, is that which makes it incomprehensibly welcome, and encourageth the Soul to expect farther Preservation; as David doth here: which brings me to the Second Part of my Text, now to be handled, viz.  
II. David's Postulation; Wilt thou not deliver my Feet from falling?  
The Expression seems to be expostulatory, but is to be conceived to include a Petition. He demands of God, Wilt thou not, & c? not as one that challenged it as his due desert, but as assured of the Continuance of God's Goodness. He deprehends in God a Fountain of Love, which is still running over, flowing down in farther Streams of saving Mercy.  
We have an exact and ample Paraphrase upon the words of my Text in that passage, Psal. 36. from vers. 5. to the end, where, having set out the Wickedness of men, and his own Danger, he breaks forth in extolling God's Goodness, in an assurance of a constant Current of Mercies; and then is instant with God for the Continuance of his Preservation.  
This part of my Text is a most precious passage, of great Use for your Meditation in times of Danger by reason of Pestilence or War; and it shows this to be the customary practice of Holy persons, to gather Arguments of Assurance of future Help from God, from their experience of his former gracious Deliverances. So did David: 1 Sam. 17.37. when he was to fight wïth Goliath, he argued thus, The Lord that delivered me out of the Paw of the Lion and of the Bear, he will deliver me out of the hand of this Philistine. And after him S. Paul, 2 Cor. 1.9, 10. We had the sentence of death in ourselves, that we should not trust in ourselves, but in God that raiseth the dead; Who delivered us from so great a death, and doth deliver: in whom we trust, that he will yet deliver. In his former Deliverance he perceived the Power of God, that he could deliver from Death: he deprehends his watchfulness over him, in the Continuance of his Deliverance, his Love to him and Care of him: which confirms him in the expectation of farther Help for the future.  
As they say all Virtues are concatenate in Prudence: so all Mercies are linked together in God's Love and Care of his Servants. And indeed so the Apostle infers, Rom. 8.32. He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? He that preserves our Lives, will keep our Feet. Thou hast delivered my Soul from Death: wilt thou not also deliver my Feet from falling? Surely thou wilt.  
But then this Deliverance must be sought for at his hands; which is also implied in this Expression. When Christ cured the lame Cripple, he bade him take up his bed, and walk. God, when he saves our Life from death, expects that we should walk before him. Our Life is a Pilgrimage; we walk from one Stage of it to another: as the Sun runs its course, so doth Man. The Emanations of our Minds, the Actions of our Members, are our Steps. If we walk not uprightly, if we heed not what we think, what we speak, what we act, our Feet will quickly fall, first into Sin, and then into Mischief. The Psalmist, Psal. 73.2. tells us out of his experience of himself, that his Feet were almost gone, his Steps had well-nigh slipped. He had stumbled at the Stumbling-stone, to wit, the Prosperity of the Wicked: This begat Envy in him; and that drew him on to a kind of Affection to their ways, to a condemning of his own Course, and offending against the generation of God's Children. And had not God mercifully caught him when he was falling, by directing him to the Sanctuary of God, where he might see the End of the wicked, (that however they stood on smooth, yet they were but slippery places; they walked on Ice, which would suddenly break under them, and then they would sink for ever,) he had certainly perished. Therefore he recovers himself, and applies himself to God, vers. 23, 24. and stays himself on the Manutenentia Divina; Thou hast holden me by my right hand: Thou wilt guide me with thy Counsel, and after receive me to Glory.  
As for me, (saith he in another Psalm, 41.12.) thou upholdest me in mine Integrity, and settest me before thy face for ever. Faith in God's sustaining Grace is the only sure Preservative against falling into Sin, and thereby into Misery. Thou wilt keep him in perfect Peace whose mind is stayed on thee, because he trusteth in thee, saith the Prophet Isa. (26.3.) He that trusteth in his own Heart is a fool: but whoso walketh wisely shall be delivered, saith Solomon, Prov. 28.26. He that leaneth on his own Free will, his own good Purposes, his own Reason, his own good Merits, shall be sure to fall. S. Peter, when he was confident of his own Strength, that he should die rather than deny his Master, (and was so venturous thereupon as to go into the High Priest's Palace,) was so affrighted with the words of a Maid, that he not only denied him, but forswore him.  
Israel, which followed after the Law of Righteousness, attained not to the Law of Righteousness. Wherefore? Because they sought it not by Faith, but as it were by the Works of the Law: for they stumbled at the Stumbling-stone, saith the Apostle, Rom. 9.31, 32.  
We are like little Children, we love to be on our Feet, not knowing our own Weakness: and then we venture without God to guide and stay us, and so we fall and wound ourselves. Our safest way is to distrust ourselves, to work out our Salvation with fear and trembling; as knowing that it is God that worketh in us to will and to do, of his good pleasure, Phil. 2.12, 13. And accordingly to betake ourselves to him, as David did here, that he may keep our Feet from falling; having the same designed End that he had; that we may walk before him in the light of the living. Which leads me to the Third Part of my Text, David's Aim in his Commemoration and Postulation: but time will not now permit the handling of it. Only an Application of what hath been already spoken remains to be added.   

APPLICATION.  
What you have heard David did, it concerns you to do. You that are here now alive may say, God hath delivered your Souls from Death. I wish I might say truly, that God hath delivered your Souls from the Death of Sin; that God hath given you Repentance unto Life; that you were none of you such as should die in your Sins, but by believing in Christ should see the light of Life. I wish that he were to you the Resurrection and the Life: so that though you were dead, yet you might live; that living and believing in him, you might never die, as our Saviour said to Martha, Joh. 11.25, 26. I hope the best of you. However, while you are yet alive, (especially you that have been in danger by reason of the Contagion of late,) endeavour to walk in the steps of David. Remember what your Prayers were in your Perils; what Vows and Promises you made, when you expected Death; what Perplexity and Anxiety seized on you, when the Remembrance of your Sins filled you with Horror; when you looked for Death to attack you, and cast your Body into the Grave, and perhaps your Soul into Hell; when you expected a Summons to the Bar of God's Judgement, there to be tried, and to have your Doom passed on you. Call to mind (I beseech you) what secret Meditations, what Purposes you had; what passed between God and your Souls in those straits you were in. And then resolve, as David did here, to address yourselves to God, as he did, saying, Thy Vows are upon me, O God; I will render Praises unto thee, for thou hast delivered my Soul from Death.  
O remember what God hath done for you, in giving you your Lives, in bringing you back from the depth of the Earth again. When thousands have fallen on your right hand and on your left hand, yet the Evil hath not come nigh you. If it have entered into your Houses, lighted on your Persons; yet it hath not taken away your Breath: so that though the Lord hath chastened you sore, yet he hath not given you over unto Death.  
Chief, if God have awakened you that slept, that you might stand up from the dead, and Christ might give you light; O then rejoice in God's Goodness to you: let the Remembrance of it make the Thoughts of God delightful to you; quicken you to run the ways of his Commandments; mind you to perform the great Duties of Reformation of your Lives, and new Obedience to God that preserved you, according to all the Vows, Resolutions and Engagements which were upon you when you were in Trouble.  
Yea, if you were then insensible of your Condition, and thought not on the accursed estate which would have befallen you if you had died in your Sins; now at least begin to lay it to heart. Sure, though you have escaped out of the hands of Death now, yet it will overtake you at last: All the means you can use, all the Advantages, all the Privileges you have, cannot avoid it, or exempt you from going the way of all flesh.  
Oh than that you would now become in your Life-time, what you would willingly be found to be at the hour of Death. If you would not be found of Death Swearing, Lying, Deceiving, or engaged in any ungodly and unrighteous way; then be not so now. If you would then be found Praying, Meditating on God's Word, Praising God; inure yourselves to such Exercises now. It will not be easy to do it then, if you be not accustomed to it now. You will then have the Comfort of a happy Death, if you be acquainted with the practice of a holy Life now.  
If your Remembrance of God's Goodness towards you puts you on such Resolutions, the Remembrance that you have tasted how gracious the Lord is, how he hath redeemed your Souls from the nethermost Hell, by the Blood of his Son, (which you are to remember with the greatest Thankfulness, when you come to receive the Holy Communion,) and preserves you from the second Death; you will then be animated to expect of God, that he will keep your Feet from falling.  
Take heed that you stumble not at the Prosperity of the wicked, so as to approve and choose their ways. Take heed that Christ be not a Stone of Stumbling and a Rock of Offence to you; that you stumble not at the Word, disbelieving the Gospel, being disobedient to the Precepts of the Word: lest ye be appointed unto Wrath, and not to obtain Salvation through our Lord Jesus Christ. Take heed of ordering your Steps by your own Reason, by the imagined Light within you; which is for the most part an Ignis fatuus, a dangerous Meteor, that will bring you into Pits and Bogs. Take heed of trusting to your own Free will, your own good Purposes: they will prove but a broken Reed, which, when you lean on them, will run into your hands, and pierce them.  
Get your Feet shod with the Shoes of the Preparation, or (as it may be well read) the Pavement, of the Gospel of Peace, as firm ground upon which you may stand; not your own Good works, or your own Merits.  
As you have received Christ Jesus the Lord, so walk in him; rooted and built up in him, and established in the Faith, as ye have been taught, abounding therein with Thanksgiving: as the Apostle exhorteth, Colos. 2.6, 7. Still pray that God would keep your Feet from falling, and order your Steps in his Word, that no Iniquity get dominion over you. And then you may with assurance say, I shall not die, but live, and declare the Works of the Lord: and you shall obtain David's desire, to walk before God in the light of the living.  
But sure we walk contrary to God in the Darkness of this World; else why is it that God hath called to contend against us by Fire? It was not long ago, that we rejoiced because we had prevailed upon the Waters; and now the Scene is altered, and we mourn because the Fire hath prevailed upon our houses at Land. Sure we rejoiced not with trembling; we were sensible of God's Hand on others, but not sensible we deserved his Indignation on ourselves.  
God warned us by Signs in the Heavens, but we amended not; he sent the Pestilence, but we reform not; we were embroiled in War, but nothing bettered; Preachers cried out against our Sins, but we cried not to God for Pardon; the Lord's voice cried to the City, but we were not men of wisdom, to see his Name. Our Sins cried to Heaven for Vengeance, and the Lord's Vengeance hath from Heaven fallen upon us. We observed days of Fasting formally, but did not really repent in Dust and Ashes; and now God hath really reduced our Great City unto Dust, and turned it into Ashes.  
Hath not God by his Judgement, resembling that of Sodom, pointed out the Sins which procured this Judgement, Pride, Fullness of bread, abundance of Idleness; not strengthening the hands of the poor and needy; Wantonness and Unrighteousness? Were not the Souls of many (as Lot's in Sodom) vexed from day to day in hearing and seeing men's unrighteous deeds and wicked conversation; perhaps having a Form of Godliness, but denying the Power of it?  
But are we better than they? Are we not all under Sin, liable to the same Condemnation? We may, we ought to bemoan the Calamity which is come on others. The lifting up of God's Hand should affright us, the Blow of his Hand on our Brethren should afflict us. We, out of Sympathy with them, out of Dread of God's Anger, should bewail the Burning which the Lord hath kindled.  
Jeremiah's Lamentations are suitable to this Occasion. We may take up those Wail, Alas! Alas! our great Neighbour- City is burnt, in a short time is her Judgement come.  
But that which most befits us, which is most likely to benefit us and them, is, to be affected with God's Visitation; to look upon this as a Forerunner of a greater Fire, magnum futuri Judicii Praeindicium, an Example of the Vengeance of eternal Fire. Let us be awakened by it out of our Security, as considering that we have the like Sins, and may expect the like Punishment; that God's Burning there is our Warning here; that however it were in respect of men, yet in respect of God it is as a Beacon fired to alarm us, that we may prepare to meet our God by Fasting and Prayer, and Amendment of life, lest, if we repent not, we likewise perish. It becomes us not to be Censurers of others, but to judge ourselves, that we be not judged: we must not insult over them, but pity them. If we have our Houses spared, it is that we may receive them that are destitute: if our Goods be preserved, it is that their Wants may be supplied.  
In a word, we should take heed of Edom's Sin, who rejoiced in the day of Jerusalem's Calamity: take heed of promising to ourselves increase of Trade, or other worldly Advantages: most of all, take heed of Flattering ourselves, as if we were better, more safe, more in God's Favour than they. Let us rather fear God's Judgements, tremble at his Word, search our own ways, turn unto the Lord with our whole Souls, pray for them that have suffered, help them what we can; that their Breach may be repaired, our Tranquillity may be lengthened, and our Souls delivered from the Wrath to come. Which the Lord vouchsafe for his Son's sake. Amen.  
LAUS DEO.    

DAVID's PIOUS RESOLUTION. Part II.  
The Sixteenth SERMON.  PSAL. lvi. 13. 
That I may walk before God in the light of the living.  
AS God is the Alpha, the Beginning of all things; so he is the Omega or End of all things: as he is the Father of Lights, from whom every good and perfect Gift cometh; so should he be the Scope of our Lives, as he was here of David's: according to the last Particular observed in this Text of Scripture, viz.  
III. The Aim and End of David in his Commemoration and Postulation; That I may walk before thee in the light of the living.  
To this End he both commemorates what God had already done for him, in delivering his Soul from Death; and petitions, with expectation of speeding, that he would yet do more for him, in keeping his Feet from falling. He doth not desire this Stability of his Feet, that he might sit still, or sluggishly keep his Bed, or lie on his Couch; but that he might walk.  
Walking naturally is a progressive motion of the Body from one place to another, performed by the Feet, with the help and direction of the Eyes, for the acquiring or effecting something. And it connotes a Way, in which a person is to walls; and a Terminus ad quem, to which it tends.  
By this Metaphor of Walking the Scripture understands the Motions of the Mind and Actings of the Members, as they are subject to a Rule; which is the Way in which a person walks. If it be right, it is God's Law: if it be wrong, it is the Devices of men's own Minds, the way of a man's own Heart, or the Course of the World, or the Wiles of Satan; which are mentioned as the crooked ways men walk in, Eph. 2.2, 3. All these are ways of Darkness, wherein men depart from God, and walk after Satan. But David's Aim is, to walk before God in the light of the living.  
Walking before God here denotes not only a doing or thinking so, as that the Action or Thought would still be in God's presence; as if David meant no more than this, that God would see him, or his Walk would be in his sight, whether he would or no: But it means also such a Walking before God, as to eye his presence,  he should do or think, with an aim to please him. And therefore walking before God is rendered often, pleasing God: as when it is said, Gen. 5.24. Enoch walked with God, in the Greek it is, Enoch pleased God; which the Author to the Hebrews follows, Heb. 11.5. Enoch before his Translation had this Testimony, that he pleased God. And so it notes not only his apprehension of God's entitative Presence, or his Tuition or beholding him, but also his pleasing God in his Conversation, having a regard to his Approbation, out of desire to obtain his Favour, as well as to his Power, to avoid his Anger. As S. Paul saith of himself, 2 Cor. 2.17. We are not as many, which corrupt the Word of God; but as of Sincerity, but as of God, in the sight of God speak we in Christ: and Chap. 4.2. commending ourselves to every man's Conscience in the sight of God.  
There is somewhat more also, I think, in this Expression, viz. That his Aim was to walk before God by worshipping at the Tabernacle; for that place he means sometimes when he speaks of appearing before God: as Psal. 42.2. When shall I come, and appear before God? the meaning of which longing is thus expressed Psal. 43.3. O send out thy Light and thy Truth; let them lead me and bring me unto thy holy Hill, and to thy Tabernacle: and Psal. 84.2. My Soul longeth, yea even fainteth for the Courts of the Lord: my Heart and my flesh crieth out for the living God. And so it hath the same sense with that of Hezekiah, Isa. 38.20. The Lord was ready to save me: therefore we will sing my Songs to the stringed Instruments all the days of our life in the house of the Lord. And then, in the light of the living, is all one with, all the time of his Life, or among the living; opposite to that which Hezekiah said vers. 18, 19 The Grave cannot praise thee, Death cannot celebrate thee, they that go down into the Pit cannot hope for thy truth. The Living, the Living, he shall praise thee, as I do this day: the Father to the Children shall make known thy Truth. And to this sense is it which the Psalmist here saith, I will walk before the Lord in the land of the living. So that hence ariseth this  

OBSERVATION.  
That a Godly man, when God delivers his Soul from Death, and his Feet from falling, aims at walking before God in the light of the living; as counting himself thereto engaged.  
Indeed every Holy Christian counts his Life due to God. Rom. 14.7, 8. None of us (saith the Apostle) liveth to himself, and no man dieth to himself: For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore or die, we are the Lord's. Every one that hath found God gracious to him, doth as Enoch, Noah, Abraham, and all the Saints of old did, he walks before God, as counting his Life only Vitam vitalem, a Life indeed, while he employs it for God: otherwise, while he lives without God in the world, he counts himself to live a liveless Life, to be dead while he lives.  
Now walking before God may be understood either Materially, and so all men walk before God: (his Eye is upon them; he knows their down-sitting and their uprising; he understandeth their Thoughts afar off; he compasseth their path and their lying down, and is acquainted with all their ways. There is not a word in their Tongue but he knows it altogether, as it is Psal. 139.2, 3, 4.) or Formally and reciprocally, so as that God is eyed by us; his Omnipresence, Omniscience, Omnipotency, are apprehended and observed by us, as the Psalmist speaks, Psal. 16.8. I have set the Lord always before me: because he is at my right hand, I shall not be moved.  
This may be done either Speculatively, so as to contemplate his Being, to inquire after him, to have some Apprehensions of God: or Affectively, either so as to hate God, as the Devils and damned Spirits, that acknowledge God to be, but with trembling and horror of Spirit, and against their wills, James 2.19. or so as to love God; If any love God, the same is known of him: or Practically, so as not only to acknowledge him to be God, and to love him, but also relatively to own him as our God; as the Psalmist, Psal. 48.14. This God is our God for ever and ever; he will be our Guide unto death.  
This Walking before God comprehends the constant ordering the frame of our Actions for God. A man is not said to walk, who makes but one Step: Walking imports a Continuation of Steps; and Walking before God, a Multiplication of Actions, and those in God's way; as they said, Mic. 4.2. He will teach us his ways, and we shall walk in his paths. For though all the ways of a man are before the eyes of the Lord, and he pondereth all his go: yet he counts no Walking to be before him, but that which is in Holiness and Righteousness, as it is Luk. 1.75. There must be a removing from the opposite term, to wit, Satan. Some are already turned aside after Satan, saith the Apostle, 1 Tim. 5.15. Those cannot walk before God, that hold Intelligence with Satan. When Eve held Parley with the old Serpent, she departed from God: and so did Saul, when he went after the Witch of Endor.  
And in like manner do all that are conformed to this World, that are fashioned after their own Lusts, that adhere to their own Reason. Familiarity with Satan, Conformity to this World, Reasoning with flesh and blood, are inconsistent with walking before God. There must be a turning from Darkness to Light, and from the power of Satan unto God, as the words are Act. 26.18. God must be the Terminus ad quem, he to whom we come, as it is Heb. 11.6. He that cometh unto God must believe that he is, and that he is a Rewarder of them that diligently seek him.  
And this Walking is not, when we only do some Actions in God's way. A man is not said to walk before God, that sometimes is in God's way, and then skips out of it again: such Going in and out is not Walking, but running counter; like the way of a Serpent upon a Stone, dancing, leaping, and frisking. Then a man is said to walk to a place or person, not when he doth make a Vagary or two, but keeps on in an uniform, settled, even pace, hath his eye upon the Mark, and follows after it wittingly, willingly, constantly; when he doth, as the Apostle speaks, Phil. 3.16. go on gradually, orderly, by the same Rule that the Apostles and other Holy persons have heretofore gone by. A man cannot come to God per Saltum, by a Leap; but by a constant regular Course of actions, propounding to himself God as the Object unto whom he directs his Actions, and his Motive for what he doth.  
And herein there must be two things especially eyed by us: to wit,  
1. God's Sovereignty and Almightiness. I am the Almighty God, saith God to Abraham, Gen. 17.1. walk before me, and be thou perfect. The Fear and Reverence of God as the Supreme Majesty, as he that is Maximus, the Greatest, should attract our Eyes and our Hearts towards him with Awfulness: as Subjects compose and order their Carriage with Awe and Respect to their Sovereign, because he is their Lord; attiring themselves suitable to his Dignity, so as not to disgrace him by their slovenly Habits. And thus the Apostle requires, that we should walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 13.13. that is, in good fashion, decently or honestly, (as we would say, and our Translation reads it,) after the Court-fashion of Heaven. We should walk before God in white, like the heavenly Courtiers, clothed with white Linen, fine and clean, which is the Righteousness of Saints, Rev. 19.8. that is, with holy Habits and Dispositions of mind. They that walk before God must have clean Hands, and a pure Heart. He that hath not lift up his Soul to Vanity, nor sworn deceitfully, Psal. 24.4. enters into God's holy Hill. As King's love Purity of heart, and grace in the lips, Prov. 22.11. so doth God much more. He is of purer Eyes then to behold Evil, he cannot look on Iniquity with any good liking. Such as be foolish shall not stand in his sight; he hateth all workers of Iniquity: he will destroy them that speak leasing, etc. Psal. 5.5, 6. No impure-spirited man that hath vain Imaginations of God, that fears him not, neither is God in all his Thoughts, can stand before him. If Solomon would not permit any such about him, neither surely will God. Rectitude of Heart is the chief Requisite, when we appear before him. Blessed are the pure in Heart, saith our Saviour, (Matth. 5.8.) for they shall see God. As long as a man retains erroneous Opinions in the things of God, as long as vain Thoughts, fraudulent Designs, unrighteous Projects, evil Counsels, lodge in his Heart, and bear sway in his Actions, he cannot walk acceptably with God. As to Walking well bodily, the chief thing is the Locomotive faculty: so in Spiritual Walking before God, the main thing is, to be moved by a right Principle, a due Apprehension of God as he is Most high.  
2. God must be set before us not only as Maximus, but also as Optimus; not only as the Greatest, but also as the Best; not only as one that can punish us, but also as one that can and will reward us; as Best in himself, and good to all that seek him. He that shall apprehend it in vain to serve God, and that there is no profit in walking mournfully before the Lord of hosts, that there is no profit in keeping his Ordinances, as those mentioned Mal. 3.14. will never walk pleasantly before God. Such a Servant as looks upon God as a hard Master, that reaps where he doth not sow, and gathers where he did not strew, will shun God and his Service as much as may be; hid his Talon in a Napkin, rather than employ it to improvement for his Master. He that walks before God must walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, exactly, as the Apostle speaks Ephes. 5.15. circumspectly and diligently. As Courtiers that expect Benefits from their Prince, will be careful to accommodate themselves to his Humour, diligent to prosecute his Business to the utmost of their skill and power: so is it with those that walk before God, they expect Preferment from him, and therefore are studious to answer his Expectation. And when they find God's Favour towards them, they prise it as their Life, Psal. 30.5. yea better than Life itself. As the Prince's Favour refresheth a Servant that attends on him; is as the Dew upon the tender Herbs, which makes them spring up fresh, and give a sweet Savour: so the Favour of God makes his Servants walk diligently before him, with all readiness and alacrity doing his Will. So saith David, Psalm 26.3. Thy Lovingkindness is before mine eyes; and I have walked in thy Truth.  
And indeed this is the chief Encouragement to a man that walks before God, that he does all for a Prince that is not only Deliciae generis humani, the Love and Delight of mankind, (as Titus Vespasian the Roman Emperor was styled;) but that he serves a God who is Love itself, Joh. 4.16. in whom there is not only a River, but an Ocean of Love; not a Pond, but a Fountain of Love. All his ways are Love to his Holy ones. He loved them with an everlasting Love, and with Lovingkindness hath drawn them to him.  
This was it that made David to aim at walking before God, because he had found God's Love to him, in delivering his Soul from Death, and his Feet from falling. Thus God encouraged Abraham to walk before him, because he had assured him that he was his Shield and exceeding great Reward, Gen. 15.1. It is good for me to draw nigh unto God, saith the Psalmist, Psal. 73.28.  
But above all the Manifestations of God's Love, that which is the grand Motive to encourage our walking before God, is, that there is now a new and living Way whereby we may draw nigh to God, even through the Veil of his Son's Flesh. That now the Enmity betwixt us and God, caused by Adam's Sin, and Satan's project to alienate Men from God, is taken away. That now there is on Earth Peace, and Good will towards men. That now the Son of God is made the Way, the Truth, and the Life, whereby we may come to the Father. That now we are assured, that, however it be that we travel through a Wilderness, through a dry and barren Land, where we meet with fiery Serpents and many Wants; yet we have Manna from Heaven to feed on, and we drink of the Rock, which Rock is Christ; Spiritual Meat, and Spiritual Drink. That as the Serpent was lifted up upon the Pole, so the Son of man was lifted up; that whosoever believeth on him should not perish, but have everlasting life. That now we have the Cloud by day to shade and guide us, and the Pillar of fire by night to direct us: we have not the Shadows of the Law, but the clear Light of the Gospel, to enlighten us with the Light of Heaven. That we have the Spirit from on high given us, to be a Spirit of Enlightening; a Spirit of Regeneration, to beget us again; a Spirit of Life, to quicken us, and make us new Creatures in Christ; a Spirit to comfort and refresh us; a Spirit to intercede for us. And that (which is the upshot of all) there is a Rest which remains for the people of God; not in an earthly Canaan, but in the Heavenly Jerusalem, where we shall rest in Abraham's Bosom, in the presence of the Holy Angels and glorified Saints; in the Arms of our Husband, who hath espoused us to himself by the greatest demonstration of Love, having purified us to himself by his Blood, and joined us to himself by his own Spirit. That we shall behold the Face of our Father which is in Heaven, in whom is all Beauty, all Worth, and all Love: everlasting Joy shall be upon our heads, and Sorrow and Misery shall fly away: we shall be Kings and Priests unto God our Father, and that for ever. So that it will be abundant Recompense to us, that we have walked before God in the light of the living, if, although it be through many Tribulations, yet we at last enter into the Kingdom of Heaven.  
Now to the end we may walk before God,  
1. It will be necessary, that we inquire into and observe the Ways and Places wherein God walks, and where he delights to meet with us. The Church in Isa. 64.5. thus speaks to God, Thou meetest him that rejoiceth and worketh Righteousness, those that remember thee in thy Ways.  
There are indeed Ways of God that are unsearchable, and Paths past finding out. The ways of God's Election and Reprobation are secret things, belonging to the Lord our God, and cannot be found out by us, but only à posteriori, by observing how he works in our own Hearts; and thus far only we are to observe them, so as to give all diligence to make our Calling and Election sure; that by doing such things as may improve the Work of God's Spirit in our Hearts, we may never fall.  
The Works of God's Providence in the World, and his Works of Creation, we are to inquire into, that we may admire and magnify him that maketh all. But his Ways of Judgement we are to observe, and his Ways of Precept and Promise. We are to take notice of his Corrections, when we go astray; of his Mercy and Truth, when we walk uprightly: how he meets us with a Rod in his hand, when we wander out of his Paths; with Embraces, with refreshing Provision, when we walk uprightly before him. This was David's practice, (as he tells us Psal. 18.21, 22, 23.) I have kept, saith he, the Ways of the Lord, and have not wickedly departed from my God. For all his Judgements were before me, and I did not put away his Statutes from me. I was also upright before him, and kept myself from mine Iniquity.  
2. As we are to observe God's Ways, so we are to prepare our own Ways before him: (as it is said of Jotham, 2 Chron. 27.6.) As he that is to walk with another, must provide all things in readiness, that he may keep him company: so must he that would walk with God; he must awake, and stand up from the dead; (as the Apostle speaks, Eph. 5.14.) awake to Righteousness, 1 Cor. 15.34. He is not fit to walk with another, that is drowsy and loves to slumber: so the person that will walk before God must be wakeful, listening to God's Call, ready when he shall send for him and require his attendance; he must be attentive to all the Motions of his Spirit; be prepared to go with God whithersoever he will have him. Thus it was with Abraham, Heb. 11.8. By Faith, when he was called to go out into a place which he should after receive for an Inheritance, he obeyed, and went out, not knowing whither he went. He that will walk before God, must not sit down in that place and state in which he is, and say with the Rich man, Luk. 12.19. Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry; but must count himself, as Abraham did, a Pilgrim and Sojourner upon Earth: he must not take this Earth to be his restingplace, but go after Christ, bearing his reproach: he must learn to deny himself, and take up his Cross, and so follow him.  
A Heart that thinks of nothing but how he may enjoy the Good things of this Life, that is so minded as Peter was in the Mount, that thinks it is good to be here, and cries, Let us build us Tabernacles below, is not fit to walk with God. He that will walk with God must follow him fully: (as it is said of Caleb, Num. 14.24. that he had another Spirit than the rest of the Spies, and followed God fully.) What way God will have us to take, that we must take: where he will have us to be, there we must be contented to be: what estate his Providence shall allot to us, that we must embrace: what he will have us to do, we must be willing to do. We must not imagine that we are to walk before God as our Equal, our Fellow, but as our Lord and Master; and accordingly must be attentive to what he saith to us, and be ready to submit to his Pleasure.  
3. To right Walking before God, it is necessary that we should get the Staff of Faith in our hand. It was that which enabled Abraham to walk with God, and Noah, and Enoch, and all the Saints. He that will walk before God, must not only believe that God is, but also that he is near unto, and a Rewarder of them that diligently seek him, Heb. 11.6. He must apprehend God with him, while his Heart is towards God. For indeed, nothing will animate us to walk with God, but the assurance we have that God will be with us, while we be with him; that if we seek him, he will be found of us; if we forsake him, he will forsake us: as the Prophet told Asa, 2 Chron. 15.2. As many as mean to walk with God must hold fast this Staff of Faith, to stay themselves in Precipices and slippery places, to remove what would cast them down, to support them when they grow feeble and faint, to clear themselves of all Encumbrances that may clog them in their going, to beat down all Assaults; in a word, to stay their Minds so, as that by no Inveiglements or Difficulties they may be put out of their way.  
4. He that will walk before the Lord must have low thoughts of himself; as Abraham, Gen. 18.27. I have begun to speak unto my Lord, who am but Dust and Ashes. He hath showed thee, O man, what is good: and what doth the Lord require of thee, but to do justly, and to love Mercy, and to walk humbly with thy God? Mic. 6.8. It is an humble Heart only that is fit for God's Company. As he is not fit to wait on a Prince, that is of a saucy and malapert Disposition, that thinks as well of himself as of his Master, that will take upon him to control him, that is proud and stubborn, not flexible and pliable, that will not stand bare, observe the Ceremonies of his Court, give him his due Titles, nor perform those Rites and Observances which belong to his Highness: So neither is he fitted to walk with God, who is not of a lowly submissive spirit; who is not ready to stoop to God, to perform his Worship, to give him that Honour and Glory which belongs to him; who will glory in himself, and not magnify his Lord.  
To walk in the Name of the Lord (Mic. 4.6.) is to worship him: and that is done by low Thoughts of ourselves, and high Thoughts of God. He that walks wisely, will choose low ground to walk on: And he that places himself in Imo suo, in his low Condition, is fittest to exalt God in ipsius Summitatem, into his Height. Though the Lord be high, yet he hath respect unto the lowly: but he beholdeth the proud afar off, Psal. 138.6. he will not have him in his company.  
5. He that walks before God must be of a pleasing Disposition: as the Apostle speaks elegantly, Col. 1.10. when he prays for the Colossians, that they may walk worthy of the Lord, unto all pleasing. Indeed I told you before, walking with God is pleasing God: this is the main thing requisite to our Converse with God, that we have a care to avoid what is offensive to him; as Joseph had, when he said, How shall I do this great Wickedness, and sin against God?  
He that will please God must imitate God. We must be Followers of God, as dear Children; and walk in love, as he loved us, Eph. 5.1, 2. He that will walk with God must not be of a quarrelling, wrangling, but a peaceable Disposition. God will not brook him to be with him that persecutes his Fellow-servants, that molests his Children, that is not loving and kind to them that honour him. No man can walk with God, that loves not them that are born of God.  
6. He that walks before God must affect the Life of God, that is, an heavenly, holy Conversation: he must not be estranged from the Life that is in God, through the ignorance that is in him, and the hardness of his Heart; as those Gentiles that did walk in the Vanity of their Mind, having their Understanding darkened, Eph. 4.17, 18. He must be as an obedient Child, not fashioning himself according to the former Lusts, in his Ignorance: but as he which hath called him is holy, so must he be holy in all manner of Conversation; because it is written, Be ye holy, as I am holy, 1 Pet. 1.14, 15, 16. He must walk with Wisdom in the sight of the Lord; not as a rude Clown, but as a Courtier of Heaven. If we say that we have Fellowship with God, and walk in Darkness, we lie, and do not the Truth: But if we walk in the Light, as he is in the Light, we have fellowship one with another, 1 Joh. 1.6, 7. Our Conversation must be in Heaven; we must seek the things that are above, the Kingdom of God and his Righteousness; we must speak the Language of Heaven, expect all our Good from Heaven, follow the Employment of Heaven, do the Will of our Father which is in Heaven. We must sanctify and extol his Name, as the Angels do, if we expect to be like them hereafter: we must so do here, in the light of the living, as they do in Heaven, in the Presence of God.   

APPLICATION.  
I have run over a large Field of matter, but such as is of greatest concernment to each of us to be minded of, that so we may know how to walk with God. God hath been with you, you have been kept by him, he hath delivered your Soul from death; and now he looks you should walk before him. You expect (I presume) to rest with him, to stand in his Presence hereafter; that in the great Day of Christ he should own you, and should say, Come, ye blessed. Oh forget not then to walk before God, and be perfect. They that are ungodly shall not stand in the Judgement, nor Sinners in the Congregation of the Righteous; but shall be as the Chaff, which the wind driveth away. For the Lord knoweth the way of the Righteous, and the way of the  shall perish, Psal. 1.4, 5, 6. Oh than that you would bethink yourselves, wherefore you have your Lives continued, your Feet to walk; I mean, your Understandings, your Wills, your Affections, your Memories, your Tongues, Hands, Eyes, Ears. Are they not made, that you may set God before you, and prepare your Ways before him? Dream not that he will entertain you hereafter in his Heavenly Palace, if you do not here endeavour to be like him. If you be as brutish Swine, wallowing in your impure Lust; if like snarling currish Dogs, of an unquiet, mischievous, revengeful, cruel spirit; you are not fit for God's Company. If you be rude, clownish, barbarous, Heaven is no place for you. Learn then to be wise, to know God, to observe him: believe in him, be humble, pleasing of him, and heavenly-minded; then will he welcome you into his everlasting Joy. Amen.  
LAUS DEO.    

THE HOLY MAN'S MEDITATION.  
The Seventeenth SERMON.  PSALM cxix. 15. 
I will meditate in thy Precepts, and have respect unto thy Ways.  
NOT out of any vain Ostentation of seeming Holiness in himself, (such as Pharisees were wont to be guilty of,) but that he might give God the Glory of his free Grace, and excite others to a blessed Consociation with him in his Praises of him, the Psalmist doth in this Psalm, with variety of Expressions, and the best of his Skill, most delightfully declare the frame of his Spirit, and the course of his constant Practice. In the verse before my Text he had told us the matter of his Joy, that he rejoiced in the way of God's Testimonies as much as in all Riches: And here he declares his Resolution suitable to his valuation of God's Testimonies, that he was determined, as he had chosen them for the object of his Joy, so to make them the employment of his Studies, the Cynosure or North-star according to which he would steer his course; I will meditate in thy Precepts, and have respect unto thy Ways.  
Wherein he declares his purpose,  
1. Of employing his Thoughts, and his Discourse or Talk, about God's Precepts: for the word we translate (meditate) doth also signify to speak or confer, and is so translated by some here.  
2. Of Eyeing God's Ways. Which may be understood either of God's Ways which he commands us to walk in, called the Way of his Precepts: and then the sense is, I will not only apply my Mind to know what thy Precepts enjoin me; but also I will in my Practice, whatsoever I do, have mine Eye, that is, my intentive Consideration, on them, as my Rule by which to act. Or else it means God's Ways which he takes in ordering and governing things, which are the Ways of his Providence: and so his Determination is, that he will observe God in what he doth, that he may give him the Glory of his Wisdom, Goodness, Truth, Justice, in his Promises and Threaten, and accordingly fear or trust God, and in all things approve himself to him.  
From the Words taken in these senses, these four Conclusions do arise.  

1. That God's Precepts are the Godly man's Meditation.  
2. That they are also the matter of his Talk.  
3. That in his Practice he heeds God's Direction.  
4. That God's Works are his Observation.   

I. OBSERVATION.  
That God's Precepts are the Godly man's Meditation.  
In the first Psalm (vers. 2.) it is said of David's Blessed man, that his Delight is in the Law of the Lord, and in his Law doth he meditate day and night: by which the Constancy of his Meditation is expressed. Which is not so to be understood, as if no other Act were to be done but that; that there was to be no Intermission of actual Reading or Thinking on the words or matter of God's Law: for then all minding and intending other Business and other Duties, whether Sacred or Civil, yea the due use of Recreation by eating and drinking, sleep, and other Refections of the body, (which God allows, yea commands,) should be sinful. But as we interpret other like Passages concerning continual Praying, (against the Dotage of Euchites or Messalians of old, who, as the Monkish Fraternities since, thought they were to do nothing but pray; Shall not God avenge his own Elect, which cry day and night unto him? Luke 18.7. Without ceasing I have remembrance of thee in my Prayers night and day, 2 Tim. 1.3.) of a constant course of doing this Duty when other Duties, Offices and Necessities permit: So in this Meditating of David in God's Law, we are to conceive he resolves so to do it, as not to omit it out of Slothfulness, or sinful Avocation; not out of averseness of Heart to desist from it: but as often and as much as Opportunity, Divine Providence, and the Use of it, did permit and require, he would be occupied therein.  
Concerning which profitable Exercise of Meditation, many Directions might be given in respect of the Acts, Degree, Manner, End and Use thereof.  
As God appointed the King of Israel, when he sat on the Throne of his Kingdom, that he should write him a Copy of God's Law in a Book, out of that which was before the Priests, the Levites, and that it should be with him, and that he should read therein all the days of his life; that he might learn to fear the Lord his God, to keep all the words of the Law and the Statutes to do them, Deut. 17.18, 19 So he enjoined the rest of the People, that the words which he commanded should be in the Heart of the whole People of Israel; and that they should teach them diligently unto their Children, and should talk of them when they sat in their houses, and when they walked by the way, and when they lay down, and when they risen up, Deut. 6.6, 7. Which brings us to the   

II. OBSERVATION.  
That God's Precepts are to be the matter of a Godly man's Talk.  
Yea, God commands that they should bind them for a Sign upon their Hand, and that they should be as Frontlet's between their Eyes, and that they should write them upon the Posts of their houses, and on their Gates, Deut. 6.8, 9  
And that this Precept was not confined to the Five Books of Moses, but that it exended to the rest of the Holy Scriptures, that which is said of Timothy, (2 Tim. 3.15. that from a child he had known the Holy Scriptures, which were able to make him wise unto Salvation) doth evince. It is also manifest, that the people of the Jews (as they do to this day) did conceive themselves bound by God, old and young, of all Sexes and Ranks, to exercise themselves in reading and meditating on the Holy Scriptures, which God vouchsafed to them in all the Books that were by any of the Prophets delivered to them. To which accords that of the Apostle, Rom. 15.4. Whatsoever things were written aforetime, were written for our learning, that we through Patience and Comfort of the Scriptures might have hope.  
It is then evident, that it was God's Institution and Design, in vouchsafing to communicate to the sons of men the great Treasure of his Oracles, that they should busy their Minds and Members about them.  
Nor is this sufficient, that they have them in their Houses: or that the Grandees of the Earth for Parts and Learning, the Clergy, Priests, and Religious Votaries, do read or study them; while the Laiety, or simpler sort, do only by an implicit Faith rely on their Rulers or Rabbins; as heretofore the Judaical Pharisees, and at this day their Successors, the Popish Clergy, craftily and deceitfully insinuate into people's minds. But as God hath promised to write his Laws in their hearts, and put them in their minds; that they shall all know him, from the least to the greatest: so it is the Duty and Property of all that expect Mercy and Favour from God, to employ their own Eyes to read, and their own Ears to hear, what God hath vouchsafed to impart of his Mind, in them, to the sons of men. And not only so, but also to search into the Sacred Scriptures, as our Lord requires, Joh. 5.39. to seek after the Wisdom therein as for Silver, and search for it as for hidden Treasure, Prov. 2.4. and when any Doctrine is taught as from God, to do as it is said of the Beroeans, Act. 17.11. who searched the Scriptures daily, whether the things S. Paul preached were so or no; and withal, speaking the truth in love, to edify one another by communicating what they have found and learned.  
And indeed the Law of Gratitude binds us to meditate on God's Precepts, it being one of the greatest Favours from God to Men, that he is pleased to reveal his Will to them. Among the many Mercies for which the Psalmist extols God's Goodness, after the Commemoration of his Providence in his ordering Peace and Plenty, he concludes thus, Psal. 147.19, 20. He showeth his Word unto Jacob, his Statutes and his Judgements unto Israel. He hath not dealt so with any Nation; and as for his Judgements they have not known them. Praise ye the Lord. Which plainly intimates this to have been the top or chief of his Goodness to Israel, not that he seated them in a Land flowing with Milk and Honey, which was the glory of other Lands, Ezek. 20.6. but that he revealed his Counsels to them, whereby he advanced them above all the people of the Earth; as Moses tells them, Deut. 4.8. What Nation is there so great, that hath Statutes and Judgements so righteous, as all this Law which I set before you this day?  
It would therefore be an high Provocation of God to Anger, so far to neglect the great Favour he hath showed in giving us such Holy Precepts and beneficial Revelations of his Counsel, as not to make them our Study, not to consider the Usefulness of them, not to observe our Concernments in them, not to set forth to his Praise his gracious dealing in his notification of them to us.  
But besides, as it is an extreme Neglect of God not to meditate on his Precepts: so it is a most injurious Neglect of ourselves and our own Good, to take ourselves off from the Contemplation of them. For thereby men deprive themselves of that means, which might make them wiser than those who neglect them, or employ their minds on any enquiry after Wisdom without them. Which it were easy to demonstrate, by comparing the Wisdom that may be got by them, with the Wisdom of the most renowned Philosophers, and the most profound Rabbins among the Jews, or acutest Schoolmen among the Christians, who have sought the knowledge of Morality or Religion from Inventions and Traditions of men, from their own Reasonings or devised Rules, without the excellent Directions of the Holy Scriptures. Holy David professeth his own experience, Psal. 119.97, 98, 99, 100 O how love I thy Law! it is my Meditation all the day. Thou through thy Commandments hast made me wiser than mine Enemies: for they are ever with me. I have more understanding than all my Teachers: for thy Testimonies are my Meditation. I understand more than the Ancients, because I keep thy Precepts. And S. Paul tells Timothy, 2 Tim. 3.15. that the Holy Scriptures were able to make him wise unto Salvation.  
The greatest Wisdom is that which guides a man to the greatest Happiness; and that is, when he avoids the greatest Evil, and attains the enjoyment of the best Good. No Evil is greater than God's Wrath; no Good better than God's Favour. Now to the escaping the former, and obtaining the latter, the Meditation on God's Precepts conduceth most effectually. For thereby we avoid Sin against God, which incites him to Anger; and thereby we learn how to please him, which procures his Favour. And therefore it is most evident to be the wisest course we can take, and whereby we can show most Love to ourselves, to Read, to Hear, to Study and lay to heart God's Word. And herein likewise we show the greatest Charity to others, by seriously endeavouring to make them intelligent therein: it tending most to their Good, if with Meditation there concur also a Respect to God's Ways. Which leads us to the other part of this Verse, and the Conclusions thence deduced.   

III. and IV. OBSERVATIONS.  
That in his Practice a Godly man heeds God's Direction: and,  
That God's Works are his Observation.  
The word which is rendered, I will have respect, or, I will look, imports the fixing and intentiveness of the Eye upon God's Ways; such as is in a Traveller when he walks, or a Sailour when he sails in the Deep, whom it concerns that they have their eyes waking, and their minds observant, the one of the Path he treads in, the other of the Channel he steers his Ship in: lest the first either miss his way, or stumble and fall; or the second run aground on Quicksands, or split upon Rocks and Shelves, and so miscarry. The Commandment, saith Solomon, (Prov. 6.23.) is a Lamp, and the Law is Light; and Reproofs of Instruction are the way of life. And therefore as the Eye makes use of the Lamp and Light, for its Direction: so doth the Soul of a Godly man observe the Way of God's Precepts, for his Rule; and the Ways of God's Acting, to encourage him in his Course, and to deter him from wandering therefrom.  
Nor are the Ways of God's Providence, either towards ourselves or others, to be let pass without heedful Observation. For thereby we are accommodated with useful Arguments to give God the Glory of his Truth, Justice, Goodness, and Power. We have Experiments fitted either to deter us from Sinning against him, who is a consuming Fire; or to encourage us to serve him with holy Reverence and godly Fear; or to strengthen our Faith in a firm Dependence on him, and a Reliance on the Lord in our greatest Difficulties.  
Thus Phineas argues, Josh. 22.17, 20. Is the Iniquity of Peor too little for us, from which we are not cleansed to this day? Did not Achan the son of Zerah commit a Trespass in the accursed thing, and Wrath fell on all the Congregation of Israel? and that man perished not alone in his Iniquity. That he might by this Argument deter the Trans-Jordan Israelites from a Schismatical departure from the God of Israel, and a Communion in Worship with the other Tribes on this side Jordan.  
Thus David, in the great Trial of his Faith and undaunted Fortitude which he shown in his heroic Encounter with the Giant of Gath, recollects his own Experience of Divine Assistence formerly, and fortifies himself against the fear of that Monster by assurance of the like now. He alleges God's former Providences as the reason of his gallant Resolution to encounter Goliath without any hesitancy now; telling Saul, 1 Sam. 17.36. Thy Servant slew both the Lion and the Bear: and this uncircumcised Philistine shall be as one of them, seeing he hath defied the Armies of the living God.  
As God hath given us his Word, that thereby we may understand his Will: so doth he exercise his Judgements, that we may discern his Excellency. As the Word of God, his Precepts and Promises are to be remembered, that we may believe and obey; and therefore it is the Character of a Righteous person, that the Law of his God is in his Heart, and none of his Steps therefore shall slide: (Psal. 37.31.) so it is said, Psal. 111.2, 3, 4. The Works of the Lord are great, sought out of all them that have pleasure therein. God having made his Work honourable and glorious, that his wonderful Works might be remembered. And therefore a Woe is denounced by the Prophet, Isa. 5.11, 12. against those Epicurean Sensualists that spent their time in voluptuous Drinking, and pleasant Music; but regarded not the Work of the Lord, neither considered the Operation of his hands: To which answers that true Censure of the Prophet Jeremiah, (5.4.) Surely these are poor, they are foolish; for they know not the Way of the Lord, nor the Judgement of their God. In having respect to both kinds of his Ways we glorify him: in neglecting either, we vilify him, and live as it were without God in the World.   

APPLICATION.  
Hereby we may discern whether we have the same Spirit with David and other Holy persons in their generation, who have always had their Eyes fixed on God in their Pilgrimage on earth; and their Minds intent on what God saith and doth, as the principal Object whereon to employ their Meditations and Exercitations.  
When we read of Enoch, Noah, Abraham, and other Holy persons, that they walked with God, we may thereby collect that they moved in a higher Sphere than this lower World: and though their Bodies were carried up and down on the Superficies of the Earth; yet their Hearts and Spirits were with God, him they set before them, and kept close to him. And so David professeth of himself, Psal. 18.21, 22, 23. I have kept the ways of the Lord, and have not wickedly departed from my God: For all his Judgements were before me, and I did not put away his Statutes from me. I was also upright before him, and I kept myself from mine Iniquity. And S. Paul, Phil. 3.20. Our Conversation is in Heaven, whence we look for the Saviour, the Lord Jesus Christ.  
Surely they that seriously mind being with God hereafter, must make it their business to get acquaintance with him here: they that look for their Portion in Heaven, must have their Conversation in Heaven while they are upon Earth.  
As it is the description of a wicked man, that God is not in all his Thoughts, that God's Judgements are far above out of his sight, that he casts God's Word behind his back, that he hides his face from God: So on the other side, nothing is a more real demonstration of a Holy person than this, that he meditates on God's Precepts, and hath respect unto his Ways.  
Oh that it might be verified of each of you, that you have the same Mind that David had. But, alas! how far are men degenerated from this Patriarch! how few writ after his Copy! Survey the Motions of your Mind, of your Tongues, of your Eyes; you will, I fear, find too little of David's Employment used by you. Do not your Inquiries, your Conscience, your Practice, show how little your Thoughts are upon God, his Being, his Counsels, Commands, or Works?  
How sedulously do you eye and observe what Way is most in credit at Court; what Disposition is in the Grandees of the Times; what is the most taking way for Preferment in the Land; what the most conducible either to get Wealth, or else to procure Ease or Pleasure? Are not these things, or such like, all that is sought after or minded, when we are still ask after News at Court, in City, or Country? when we listen so greedily after what Intelligence the most inquisitive men can give us of these things?  
But seldom do you apply yourselves to know how to rectify your Consciences, by right Information concerning God's Will; little notice do you take of God's stirring up your Hearts to pray, his answering your Prayers, or rewarding your Obedience, or punishing your Transgressions. How few Memorials are kept either of public Plagues or common Deliverances? How solicitous are we to please Men? how careless to please God? how intent and diligent to promote our Earthly, how negligent and slack to farther Heavenly-Designs?  
Deceive not yourselves, such a posture of your Spirits shows an Estrangedness from the Life that is in God; and manifests want of interest either in his Favour here, or Glory hereafter. Learn rather, with the Psalmist, to meditate on God's Works, and to talk of his Do; to hearken what the Lord God will say; to do as the Prophet, Hab. 2.1. to stand upon your Watch, and set you upon the Tower, and watch to see what he will say to you, and what you shall answer, when you are reproved. In a word, That God may have his Eye on you for good, you must have your Eyes on his Ways, to serve him sincerely, and glorify him perpetually. Which he grant for Christ's sake; To whom, etc. Amen.  
LAUS DEO.    

DAVID's JOY.  
The Eighteenth SERMON.  PSAL. cxxij. 1. 
I was glad when they said unto me, Let us go into the House of the Lord.  
THIS Psalm is entitled to David: and it is very probable, that it was then composed by him, when he brought the Ark of God to Jerusalem, and there fixed the Seat of his Kingdom over Israel, and ordered the Services of the Temple, with the Officers of Justice; for which a solemn Gratulation was made 1 Chron. 16. And to show that now he was Voti compos, had attained the great Desire of his Soul, Psal. 42.1, 2. in somewhat a like Affection to that of Simeon when he found Christ, he congratulates the joint Alacrity of the people with him, in the words of my Text, I was glad when they said unto me, etc.  
It is true, the Temple was not built by David, but by Solomon his Son: yet David had prepared a place for the Ark of God in his City, and pitched for it a Tent, where there were offered Burnt-offerings and Peace-offerings before the Lord, 1 Chron. 15.1. and 16.1. and certain of the Levites were appointed to minister before the Ark of the Lord, and to record, and to thank and praise the Lord God of Israel, 1 Chron. 16.4. For which reason it became the House of the Lord then, and thither the Tribes went up, the Tribes of the Lord, unto the Testimony of Israel, the Ark of the Testimony, to give Thanks unto the Name of the Lord, vers. 4. of this Psalm. And for this he expresseth his exceeding Gladness in my Text. Whence we may observe,  
I. David's pious Disposition: He prefers the Honour of God before his own Dignity. Though the Settling of the Kingdom on him were matter of much Joy, specially after so long a Persecution as he had undergone during Saul's life, and those so frequent and sad Removals and Flitting from place to place, which made him bewail his Condition, Psal. 120.5, 6. Woe is me that I sojourn in Mesech, that I dwell in the Tents of Kedar. My Soul hath long dwelled with him that hateth Peace: Yet, (as that which cut him most to the Heart in his Exile was his Absence from the Tabernacle, and those bitter Sarcasms of his Enemies, when they said to him insultingly, Where is now thy God? so now) he most rejoiceth that he is restored to the House of God; that now God's Worship was begun to be solemnised, and he with the people of Israel frequented it with Gladness. This was the constant frame of David's Spirit; as may appear, in that he laid aside his Robes of Royal Majesty, and (putting on a linen Ephod in company of the Priests) danced before the Ark: and when he was derided by Michal his Wife, as if it shown Lightness in him; he justified himself as being guilty of no Indecency, since it was before the Lord, who had chosen him before her Father, and before all his House, to appoint him Ruler over the people of the Lord, over Israel. He knew his Exaltation was from God, his Favour was better to him then his Kingdom; therefore in it he rejoiced more than in his Regality, and thought he could not rejoice enough in the Lord, nor sufficiently debase himself before him: and this made him resolutely tell his Wife, that he would play before the Lord, and be more vile than thus, and base in his own sight; being assured that this was the ready way to his Honour. 2 Sam. 6.21, 22. And not content with this demonstration of his glorying in God, in the next Chapter, vers. 2. he complains of it as a reason of his Discontent, that he dwelled in a house of Cedar, when the Ark of God dwelled within Curtains. So true was it of him which he professeth Psal. 69.9. The Zeal of thine House hath eaten me up; and the Reproaches of them that reproached thee are fallen upon me. Which was more exactly and amply fulfilled in our Lord Christ, to whose Purging of the Temple from the profane and unrighteous Abuses thereof the first part is applied Joh. 2.17. and the second to his Sufferings for his Faithfulness towards the Spiritual House of God, by testifying the Truth of God notwithstanding the Contradiction of Sinners, Rom. 15.3.  
That this is a Duty common to all, to prefer the Honour of God, and the Service of his House, before any Grandeur or Concernment of our own, is abundantly manifest from the Precedency of the First Table of the Law before the Second; the Precept of Loving God, before the Command of Loving our Neighbour: from our petitioning (according to the Lord's Prayer) for the Hallowing God's Name, the Coming of his Kingdom, the Doing his Will, before the supplying of our Bread, the Remission of our Sins, or our Deliverance from the Evil one's Temptations: from the Exceptions God takes against them that built themselves cieled houses, when God's House lay waste; them that had in their flock a male, and vowed to the Lord a corrupt thing: from his punishing such Slighting of him, and asserting his Regal Majesty, to convince men of the transcendent Regard that is due to him above all Potentates: from the Protestations and Practice of Saints and Holy persons, preferring the well-being of God's House and Service before their chief Mirth; peremptorily refusing Delights, neglecting any other Glory or otherwise desirable Advantage, when God's House or Honour is impaired; Mourning for it more than for their own Losses; and reckoning them for their best-deserving Friends that promote the Service of God, and them for their greatest Enemies that hinder it. The Reasons of which are,  
1. On God's part, His superlative Excellency, in comparison of whom all the Glory, Beauty, Goodliness, Power, Wisdom, or  else is magnified in Creatures, is but a Shadow, yea Vanity, or a mere Nothing. All the Nations of the Earth, in respect of him, are as a drop of a Bucket, counted as the small dust of the balance, as Nothing, Isa. 40.15, 17. And therefore to prefer our own Honour, the Honour of any of the Grandees of the world, or the glorious Spirits of Heaven, before the Worship, the Regalia or Royalties of the Great God, who is King of Kings, and Lord of Lords, is to prefer a Torchlight before the Sun-light; to esteem a Candle more than the glorious Lights of Heaven. As there is in God more Glory then in all the Creatures; so his Name, his Service should be magnisied and adhered unto above and against all the Services and Names that stand in opposition to or competition with his.  
2. Nor is this Prelation less due on our part, because of our Obligation of Gratitude to him: Justice exacts it from us. It is Debitum morale, and naturale, that we should honour our Father that begat us, our Preachers that instruct us, our Princes that protect us, our Benefactors that help us. All these is God to us in a superlative manner. He is the Father that begat us, the Rock that form us: we are the Work of his Hands, and the Sheep of his Pasture. He is our Shepherd, therefore we lack nothing; on him we depend from our mother's womb. It is he that teacheth us Wisdom more than the beasts of the Earth. He is a Sun and a Shield to us:  good we receive from any, it is first derived from him. He is the Fountain of living waters: all Creatures are but broken Cisterns, that can hold no water. And therefore undoubtedly he should be preferred before all, and by all. Which that it may be done, we should have the like Affection as David had; and that is the next thing observable in this Text.  
II. David's Joy at the People's Forwardness to join in God's Worship.  
As David preferred God's Service before his own Dignity, so he rejoiced in the Conjunction of others with him therein. This was it which gladded his Heart, that not only himself and his own House were ready to go up to the House of the Lord, but all the people of Israel likewise were forward to join with him in God's Service. When the People offered willingly to the Lord for the building of the Temple, it is said, David the King also rejoiced with great Joy, 1 Chron. 29.9. How often in the Psalms doth he invite all people to praise God? Praise him all ye Nations, Psal. 117.1. is a Prophecy, containing his Prayer for the Conversion of the Gentiles, Rom. 15.11. Our Saviour teacheth us to pray, not only that we ourselves who pray, but all others may hollow God's Name. When the Pharisees would have had the Children and Multitude, that cried Hosanna with his Disciples, rebuked; our Saviour not only justifies them, but also animates them to it, telling the Pharisees, that if those should hold their peace, the Stones would cry our, Luke 19.40. Malignant spirits, that seek the Praise of men, their own Power and Interest, envy the forwardness of people to join in the true Worship of God, and the Duties of Godliness. But to a holy and humble Heart it is a joyous thing. As Moses said once to Joshua, Enviest thou for my sake? I would that all the Lord's people were Prophets, and that God would put his Holy Spirit upon them, Num. 11.29. Hereto every upright heart is moved, both by the Love he bears to Men, and the Love he hath to God who is honoured.  
1. Love to others makes him that loves them not seek his own Good only, but their Good also jointly with his own. Now there cannot be a greater Good to any person, then when his Heart and Ways are set to glorify God. The best turn we can do a man is, to bring him into Acquaintance with God, so as that his Fellowship be with the Father, and with his Son Jesus Christ. And therefore if we love men indeed, we cannot but rejoice with them when they address themselves to seek God.  
2. Love also to God will cause this Rejoicing at the Associating of others with us in his Service. The Corinthians Bounty to the Saints is commended from hence, that it is abundant by many Thanksgivings unto God, whiles by the experiment of such ministration they glorify God, 2 Cor. 9.12, 13. We pray that all may sanctify God's Name: what we pray for sincerely, we desire affectionately: and what we desire affectionately to obtain, we rejoice in it hearty when it is acquired. No man prays to God rightly, but he who earnestly desires God's Glory by all: the more therefore glorify him, the more is their Joy increased who love God truly; especially when (as here) the Service is voluntary, ready, with alacrity; when they say, (as it is in my Text) Let us go into the House of the Lord. Which leads me to some farther Observations.  
III. The People's Willingness and Forwardness: They invite each other to go into the House of the Lord. Not to the house of Mirth and Jovialty; not to the house of Bacchus or Baal; not to the Idol-Temple, or other house of Iniquity. And therein is discernible the End and Motive of this their Invitation. It was, no doubt, that they might worship God; as those did who went up into the Temple to pray, as it is said of the Pharisee and Publican in the Parable; or, as it is in the fourth verse of this Psalm, to the Testimony of Israel, to give Thanks unto the Name of the Lord. Thus it is said, Luke 1.10. while the Priest burned Incense in the Temple, the whole multitude of the people were praying without. And of Anna, Luk. 2.37. she departed not from the Temple, but served God with Fasting and Prayers night and day. And in respect of this Practice our Saviour Matth. 21.13. allegeth out of Isa. 56.7. that the House of God was to be the house of Prayer, not of Merchandise or other profane uses. Hereto accords that which is foretold Isa. 2.3. of the New-Testament-times, allusively to the practice of the Jews, Many people shall go and say, Come ye, and let us go up to the Mountain of the Lord, to the House of the God of Jacob, and he will teach us of his ways, and we will walk in his paths. This then is the genuine End of going to the House of God, or the Church of the living God, the pillar and ground of Truth, that we may pray together, and praise God with one Heart; that we may learn the Will of God; that we may attend to the Preaching of the Word, to the Reading of the Scriptures, to the Sacraments of Christ; and, in a word, that we may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. Which directs us also to consider,  
IU. The Motive and Mode of their going up to the House of the Lord.  
The Motive is implied in the determination to whose house they would go up, to wit, to the House of Jehovah, the true and living God: not to the House of Dagon, Moloch, or any of the Gentile Vanities; but to his House who was their Defence, the Holy one of Israel, their King, Psal. 89.18. It is Faith in God as the true God, and in Jesus Christ whom he hath sent, which must excite us to go to the Church on Earth, to join with it in Holy Services; and to approach boldly to the Throne of Grace in the Temple of Heaven, where Christ our High Priest appears for us: it is that must quicken our Hearts, that must carry our Feet to the House of God and Religious exercises.  
Alas! many come to the Church out of Custom, or to avoid the Penalties of the Law, yea perhaps to sleep there; as if they had no sense of God's Presence, no spiritual Use of holy Ordinances, no need of holy Instructions, no want of God's Favour, or Christ's Intercession: and therefore they neither exercise Faith in Prayer or Praising God, nor have any feeling of the Worth of Spiritual Services. They are no better after they have been at Church than they were before; no more humbled for Sin, nor amended in their Conversation, nor intelligent in the Doctrine of the Gospel, nor zealous for God's Glory, nor helpful to edify one another, then if they had kept at home, or been in profane Company. They are not like these in my Text, who here invited each other to go to the House of the Lord.  
Which implies the Mode or Manner of their going.  
Three things I conceive implied in this Expression; Reverence, Unanimity, Alacrity.  
1. In that they go to the House of the Lord, it intimates that they did present themselves there with Dread and Awe of God. They were wont to say, as it is Psal. 95.6. O come let us worship and bow down, let us kneel before the Lord our Maker. Thus it should be with us: And therefore this Psalm is appointed in our Liturgy to be read in the beginning of Divine Service. Our Reverence should be not barely in respect of the presence of persons of Eminency, whether Ministers or People; but more in respect of God's Presence. We should be like affected as Jacob was, and say as he did, Gen. 28.17. How dreadful is this Place! this is none other but the House of God, and this is the Gate of Heaven. All Talking, Gazing, and other irreverent Carriage, (as is too too often among us,) even while we are here about Holy Duties, shows an irreligious and ungodly Spirit, and cannot but be odious to God, and bring his Curse upon us.  
2. Their Unanimity is intimated in their Invitation of each other, and joint Association in going to the House of the Lord. And indeed this is also of very great moment in the public Worship of God, that, as it was in the Primitive times, we be of one Heart and one Soul, Act. 4.32. that we continue together with one accord, breaking bread, and lift up our voice with one accord, by praising God, Act. 2.46. and 4.24. To think to get Peace with God by our Supplications, when we have unpeaceable Hearts towards others; to have Forgiveness from God, while we forgive not our Brethren; to have God's Love, while we love not one another; is a vain Delusion. To pray together at Church, and quarrel at home; to sit in one Seat here, and to fight one with another abroad; to say Amen to the Prayer for Peace, and yet to study Strife; is monstrous Hypocrisy. To praise God in singing Psalms here, and yet to curse and revile one another abroad, is horrible Impiety. But to brawl, contend for places in the Church, before or immediately after Praying together, shows a much more wicked Heart: For where Envy and Strife is, there is Confusion, and every evil work, Jam. 3. vers. 16.  
3. Therefore the third thing implied here, Alacrity, should attend our going to the House of the Lord. We should serve the Lord with Gladness, come before his Presence with Rejoicing, as it is Psal. 100.2. which is read in our Liturgy after the Second Lesson. God loves a cheerful Worshipper, as well as a cheerful Giver. As we would have God delight in us, so we must delight ourselves in the Lord, and readily and freely, out of choice, come to the House of the Lord, and there serve him.  

APPLICATION.  
And now give me leave both to complain, and to admonish you. God hath done for us greater things than he did for David: his Gospel, his Church, his Worship is settled among us in a more Spiritual and Heavenly manner than it was among the Jews: we are not carried away as the Gentiles, who were led by dumb Idols: we have not mere Latin Service, not the Worship of a piece of Bread, as the Papists; nor are we fed with Legendary Tales or men's Traditions: much less are we, like the barbarous Heathens, awed by Oracles, the terrible Apparitions of Devils, Wizzards, and such Imps of Hell, as many of them are; or cheated with the ridiculous Fictions and Delusions of that impure Impostor Mahomet; or imposed on by the Rabbinical Dotages of Jews: And yet we come to God's Service with no better Devotion, nay, perhaps less, than these do to their false Worship.  
How few prefer God's Service before their own worldly Business, God's Honour before their own Profit? How many are so far from inciting others to go to God's House, that they are readier to draw them away from it? Yea, many choose to keep at home, or to go to worse places and company. Many have no other End in coming to Church, but to keep their wont, to do as others. Others come either out of a vain Affectation to show their Bravery, or a Curiosity to hear some eloquent Preacher, as those did Ezek. 33.30, 31, 32. with affection to one party, opposition to another, yea with a contradicting Spirit. How many come hither without Faith, or sense of God's Presence, as if they came to a Court? yea to sport or play? With what Drowziness, Irreverence, Heedlessness, do many appear here? How many are weary with the Service, with the Sermon? to whom it is tedious to sit one hour to hear God's Word, though they can endure to sit whole Nights and Days at their Pastimes, or to be employed in any mischievous Design? How many bring their Bodies hither, and their Minds the while are roving over the world? How many are filled with unclean Lusts, Contentions, revengeful Imaginations and Devices, even while they are in the Church? How many come to carp at the Preacher, or justle with their Brethren? How many pray with their Mouths, and curse with their Hearts?  
Alas! how will such bear Crucem Domini, the Lord's Cross, who are so backward to go in Domum Domini, into the Lord's House? How can such expect to appear in the Temple of God in Heaven, who defile the House of God on Earth? How weary would they be of the Service there, to whom his Worship here is so tedious?  
Brethren, let me deal plainly with you; It is an ominous Presage, an ill Sign, that such as now are so averse from the House of God and his Service here, are never likely to enter into the Temple of God in Heaven; it would be a Burden to them, and they to it.  
Oh then bethink yourselves of coming hither, as David and his People did. Prefer the Honour of God before any Interest of your own. Excite one another to go to God's House, out of Love to one another, out of Love and Gratitude to God. Go not to any Idol-service, or ungodly Meetings. Come to God's Service with Faith, with Concord and Unanimity, with Cheerfulness and Reverence. And know, that if you meet with God in his Ordinances, he will meet with you in his Mercies. Which the Lord grant, etc. Amen.  
LAUS DEO.    

DELIGHT in GOD THE Christian's Gain.  
The Nineteenth SERMON.  PSAL. xxxvij. 4. 
Delight thyself in the Lord, and he shall give thee thy Heart's desire.  
THIS Psalm is wholly doctrinal, somewhat artificially composed after the order of the Hebrew Alphabet; it is likely, for the more ready learning and easy remembering of it. The matter of it is, a Receipt to cure that lipothymy or Faintness of Spirit which is incident to the best men, when they see the worst to prosper. Which as it is in appearance rational, so it is highly dangerous, as tending to undermine our Faith in God's Providence, and to divert our Course from the Via Regia, the high and right Way of holy Obedience to him, to a walking in Byways of our own choosing.  
To prevent which (after some Directions against Impatience, and Distrust of God) this Dose is here prescribed, by one that could say Probatum est, even by Holy David, the sweet Psalmist of Israel, who had by his own Experience found it true, and the most sovereign Medicine and Cordial in this case. He had observed, That notwithstanding the wicked man prospered a while, and like a Comet blazed much; yet it was but as a Meteor, a Blazing-star, that would soon vanish: But that he who trusts in God, and delights in him, should be as a Fixed Star, which, though it be clouded or benighted for a time, yet it hath a permanent Light, and shall break out of its Obscurity. That it is therefore best for such a one, in the greatest Luster of the Wicked, and in the most dismal estate that befalls himself, yet to delight himself in the Lord, and to assure himself that he will give him the Desire of his Heart.  
Which words you may at first View perceive to contain in them,  
1. A Precept; Delight thyself in the Lord. Affect not the Prosperity of Evil men. Though they mount up to Heaven, in Wealth, Honour and Power, so as that, in their Luciferian Pride, they say in their heart, We will ascend into Heaven, exalt our throne above the Stars of God; we will ascend above the heights of the Clouds, we will be like the Most high: yet do thou humbly, quietly, patiently, contentedly delight thyself in the Lord.  
2. A Promise; He shall give thee, in the conclusion, the Desires, or Petitions, of thine Heart: either in that Deliverance thou wouldst have; or that Comfort or Preferment which he thinks best for thee.  
So that from hence arise two Conclusions of much importance.  

1. That it is best to delight ourselves in God in the most elevated estate of Evil men, and in our own most dejected Condition.  
2. That such as do so, shall have their Heart's Desire, and in fine speed better than if they had been in a like illustrious estate to that of Wicked men.   
I shall address myself to handle both in their order, with what brevity and perspicuity I can.  

I. OBSERVATION.  
That it is best to delight ourselves in God in the most elevated estate of Evil men, and in our own most dejected Condition.  
Delight is an inclining Affection of the Soul, upon the apprehension of some pleasing Good that is suitable to the Mind: and it is conceived in the womb of the Heart; but not resting there, it manifests itself by the motions of the Members, by the speech of the Tongue, glances of the Eyes, harkening of the Ears, and by other gestures of the Members, which discover the Complacency of the Spirit within.  
Delighting then in the Lord, is, for a man to have pleasing Thoughts of God, and thereby strengthening his Heart and Mind against all Objections concerning God or himself, against all Fears and Occurrences which might cast down his Spirit. Many sadning Objects do often present themselves even to the most Holy men on earth. We find David sometimes complaining that God had cast him off; I am cut off from before thine eyes: Holy Job, that God hide his Face from him, and held him for his Enemy. Such Complaints are frequent, Thou hast cast us off, and puttest us to shame. Wherefore hidest thou thy Face? Why sayest thou, O Jacob, My way is hid from the Lord, and my Judgement is passed over from my God? Others cry, Wherefore doth the Way of the Wicked prosper?  
Most fully we find this Argument urged against God's Providence, even to the staggering of that Holy Psalmist, in Psal. 73.2, etc. where he relates his Temptation, and his Recovery out of it. For notwithstanding what his Eyes saw, his Ears heard, his fleshly Reason suggested to him, of the Happiness of Evil men, and the vanity of Godly courses; yet he upholds himself by delighting in the Lord; and thus expresseth himself in that Psalm: Vers. 1. Truly God is good to Israel, even to such as are of a clean heart; and after, vers. 23, 24, 25, 26, 28. Nevertheless I am continually with thee; thou hast holden me by my right hand. Thou shalt guide me with thy Counsel, and afterwards receive me to Glory. Whom have I in Heaven but thee? and there is none upon Earth that I desire besides thee. My Flesh and my Heart faileth; but God is the strength of my Heart, and my portion for ever. It is good for me to draw near to God: I have put my Trust in the Lord God.  
Such Apprehensions as these do affect the Spirits of a man, as the breaking out of the Sun doth the Eyes, after it hath been overcast with thick Clouds in the day, or concealed by the Darkness of the night. Then the Light is sweet, and it is a pleasant thing to behold the Sun. So it is with the Soul, after such Perplexities and Affrightments and Disconsolations of Spirit as are incident to the most holy Saint, by reason of the seeming Disorders and dismal Occurrences in the world which are obvious to him. When he recollects himself, and determines against all Arguings ad oppositum, that the Lord God is a Sun and a Shield; the Lord will give Grace and Glory; no good thing will he withhold from them that walk uprightly. O Lord of hosts, blessed is the man that trusteth in thee, Psal. 84.11, 12. then he delights himself in the Lord, as the most pleasant and eligible Good thing, as his Sun and his Shield; and accordingly fixes his Contemplations on God, quickens, cheers, confirms, raises up his Spirits in the remembrance of him; expresses himself in holy Hymns, in devout Prayers, in wise Observations of his Do, in commemorating of his Works and his Word, in holy Conferences, and such like ways, as show that none is so amiable to him as God, none to be adhered to in comparison of him, none to be glorified like unto God.  
Conformably hereto, he delights in the Consideration of God's most excellent Being: that he is not like the Vanities of the Nations: that he is the living God, and an everlasting King: that in the Lord Jehovah is everlasting Strength: that there is none holy as the Lord, no Rock like unto our God: that great is our Lord, and of great Power, his Understanding is infinite: that he is merciful and gracious, abundant in Goodness and Truth.  
He delights also in the beholding and observation of his Works; which however they are not minded by them who are alienated from the Life that is in God, yet to the Godly enlightened Soul they appear Great, so that in Admiration of them he is affected like the Psalmist, Psal. 8.1. O Lord our God, how excellent is thy Name in all the Earth, who hast set thy Glory above the Heavens! Psal. 104.24. In wisdom hast thou made them all, and rulest all. He is holy in all his Ways, and righteous in all his Works: and therefore are they sought out of all them that have pleasure therein. His Work is honourable and glorious; and his Righteousness endureth for ever. And hereupon the Psalmist resolves, Psal. 104.34. My meditation of him shall be sweet; I will be glad in the Lord.  
Nor is his Delight less in God's Word then in his Works. I will praise thy Name, saith David, (Psal. 138.2.) for thy Lovingkindness and for thy Truth: for thou hast magnified thy Word above all thy Name. And thus he often professeth, that the Word of God, his Judgements were more to be desired then Gold, yea, than much fine Gold; sweeter than Honey and the Hony-comb: that not only his Word of Promise was his Comfort in his Affliction, for by it he was quickened; but that he greatly delighted in God's Commands, they were the Joy of his heart: And Holy Job, (23.12.) I have esteemed the Word of his mouth more than my necessary Food.  
But Holy men's greatest Delight in God is, when by Faith in Christ they apprehend God to be their God, and they his People; that he dwells in them, they are his Temple; that they are made by him Kings and Priests to him by his Spirit; that he is their Father through Christ, they his Children; that they have access to him by the Faith of Christ, and are assured of an Inheritance above with him. When they understand this, that Christ is All to them, they delight in the Almighty, and lift up their face unto God with Joy, as it is Job 22.26.  
Now this indeed is best for the Godly, thus to delight themselves in the Lord, even in their own lowest Conditions, and their Oppressors highest, because the greatest Good that Evil men have is but vain. Be it Plenty, Peace, Honour, Liberty, Power, Pleasure, or  else is valued by men that have their Portion in this life, it is but an imperfect, fading, vexing Good; much of it is such as Beasts enjoy more fully than they, who have more Delight in their Food and sensitive Pleasure then Men have. Applause, Honours, Wealth, are but Toys, such as Childish persons delight in rather then wise Men. Philosophers, by the Light of Nature, have censured them as empty of real Worth; not good, because they made not the Possessors of them good. Wisdom and Virtue are by them preferred before them. Yea, they bring often much Vexation, in stead of Delight. In acquiring and Using them is much Vanity. In the midst of Laughter, the Heart is sorrowful; Solomon styles it Madness. But Delight in the Lord is the most rational, exquisite, durable Delight: far above not only Epicurus his Pleasure, and Zeno's Virtue, and Seneca's Tranquillity of mind; but also Solomon's Glory, his Wisdom, his Knowledge of the Properties of Natural bodies, and  Excellency (short of Acquaintance with God) he was endued with. He confesseth as much in the close of his penitentials: and before him his Father David, Psal. 4.6, 7. There be many that say, Who will show us any Good? Lord, lift thou up the light of thy Countenance upon us. Thou hast put Gladness in my Heart, more than in the time that their Corn and their Wine increased. This makes the Saint's delight in Prayer and Praise, and other Worship of God; it being their Privilege as well as their Duty to delight themselves in the Lord, Isa. 58.14. and according to the Desire of their Heart. Which brings me to the   

II. OBSERVATION.  
That they who delight themselves in the Lord shall have their Heart's Desire, and in fine speed better than they who are in the most illustrious estate of Wicked men.  
The principal Desire of one that delights himself in God is, to glorify God: that is the main End of such as glory in God, that they may do all to his Glory. Therefore are they taught to make this their first Petition, Hallowed be thy Name; and to that end to pray, Thy Kingdom come, Thy Will be done on Earth as it is in Heaven.  
Even in God's most severe Deal with them, they say with those Isa. 26.8. Yea, in the way of thy Judgements, O Lord, have we waited for thee: the desire of our Soul is to thy Name, and to the Remembrance of thee. To which that of the Apostle, Phil. 1.20. is consonant; According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life, or by death. That which is said by David, but most truly verified of our Lord Christ, is true of all that delight in the Lord, Psal. 40.8. I delight to do thy Will, O my God; yea, thy Law is within my Heart.  
And this their Desire God always grants: so that, however he that delights in the Lord be assaulted with Temptations, be benighted in his Apprehensions of God's Favour, though Heaviness may endure for a night, Joy shall come in the morning; though he miss of his Way, yet he shall find his Error, and return into it again. The Steps of a good man are ordered by the Lord; and he delighteth in his way. Though he fall, he shall not be utterly cast down: for the Lord upholdeth him with his hand, Psal. 37.23, 34.  
Next unto these ultimate and supreme Ends, the Desire of his Soul who delights in the Lord is, to see God. How earnestly did Moses beg the sight of God's Face? How often doth David bemoan his Absence from God's Worship at his Temple? As the Hart (saith he) panteth after the water-brooks, so panteth my Soul after thee, O God. My Soul thirsteth for God, for the living God: when shall I come and appear before God? Psal. 42.1, 2. And in the next Psalm, vers. 3. O send out thy Light and thy Truth: let them lead me, let them bring me unto thy holy Hill and to thy Tabernacles. So Saint Paul, Phil. 1.23. I desire to departed, and to be with Christ, which is best of all. And this Desire God will give them at last who delight in him. Blessed are the pure in heart, for they shall see God, Matth. 5.8. Now are we the Sons of God, and it doth not yet appear what we shall be: but we know, that when he shall appear, we shall be like him; for we shall see him as he is, 1 Joh. 3.2. Manutenentia Divina, God's supporting Grace here, and Visio beatifica, the Fruition of God hereafter, are two grand Desires of Souls that delight in God; these they petition for, and he will grant them both.  
There are other Desires which they have, as the Prosperity of God's Church, the Downfall of their Enemies; which the Lord will also at last accomplish, though not without much Contention, and long Waiting. They shall overcome the Powers of darkness, and the World; they shall see the people of God above their Enemies, by the blood of the Lamb, and by the word of their Testimony, though they lay down their Lives for it.  
Other Desires of outward Blessings God grants not always in the kind, but often in some Equivalent. He repairs that which they lose for Christ and his Gospel, by inward Comfort and Spiritual Strength. Though they be in Want, or under Persecution, yet they know how to abound, in that they have learned in whatsoever estate therewith to be content. They can do all things through Christ that strengtheneth them. If they have a Thorn in the Flesh, a Messenger of Satan to buffet them, and it still molest them; yet the Grace of God is not denied them, and it is sufficient for them; his Strength is perfected in their Weakness. Many Desires of particular Blessings are granted them; and this one comprehensive Privilege belongs to them, that all things work together for good to them who love God, Rom. 8.28.   

APPLICATION.  
It remains then that we learn this way of Thriving, by delighting ourselves in the Lord. Self-love is natural; every man desires his own Good: but all take not the right way to attain it. God made Man upright, or simple; but he hath sought out many Inventions. Many ways are devised by men for the attaining their Ends, and many Ends propounded by them. The Desires of men are almost as various as their Faces; and their Designs and Courses are almost as manifold as their Heads: So many Men, so many Minds.  
Among you who are my present Auditors, though you meet here about the same Business, the Serving of God, yet how few in truth do desire to know him aright, or to serve him with a perfect heart and with a willing mind? Even in this very Action how few mind God's Glory? How many observe only the Custom, in coming to Church? or perhaps some worse Motives bring them hither, and sinful Thoughts possess them here. And no marvel then if they grow not in Knowledge and holy Obedience; are ever learning, and never able to come to the knowledge of the Truth; yea grow worse and worse: because they delight not themselves in the Lord, but aim only at the feeding their Eyes, or the tickling their Ears, or some other sinister Ends of their own.  
As these men's Hearts are not towards God, so neither is God's towards them: they have no Pleasure in God, nor God in them. How many of you are there of whom those things are verified which we read Isa. 58.2. They seek me daily, and delight to know my ways, as a Nation that did Righteousness, and forsook not the Ordinance of their God: they ask for the Ordinances of Justice, they take Delight in approaching to God? and yet for want of real Delighting in God, it may be your lot at last to hear Christ say to you, I know you not: depart from me, you workers of Iniquity. Is it not true of you, which the Prophet said of his Hearers, that they came and sat before the Prophet, as God s People, and they heard his words; but they would not do them: for with their Mouth they shown much Love, but their Hearts went after their Covetousness? The Prophet was unto them as a very lovely Song of one that hath a pleasant voice, and can play well on an Instrument: for they heard his words, but did them not, Ezek. 33.31, 32.  
A Sermon is to most but as an Oration in Schools: the Delivery, the Composure is observed, and perhaps censured; but the Matter is not learned, their Hearts not bettered, their Ways not amended, God not glorified. After Dismission, yet neither the Grace of our Lord Jesus Christ, nor the Love of God, nor the Communion of the Holy Spirit, remains in them; but worldly Projects, earthly Designs, carnal Practices are still prosecuted. Yea, their Hearts are more hardened, more estranged from God and the Life that is in him; and their Wisdom remains earthly, sensual, and devilish. No marvel if such find no Incomes of Grace, no Consolation in Christ, no spiritual growth in Godliness.  
Oh that you would ask yourselves, whether this Gild lie not on you: and that you would now at last apply yourselves throughly to delight yourselves in God, especially in these great Duties of Prayer and Hearing his Word; lest when you would have your great Desire of seeing God's Face in the great Day of Christ's appearing, ye be shut out of his Presence, and be cast into outer Darkness, where is nothing but weeping, and wailing, and gnashing of teeth. Delight in the Lord now, that he may delight in you for ever. Which he grant, etc. Amen.  
LAUS DEO.    

THE GOOD MAN'S SECURITY.  
The Twentieth SERMON.  1 PET. iij. 13. 
And who is he that will harm you, if ye be Followers of that which is Good?  
I Know you all desire Security and Protection from Harm; and lo here S. Peter directs you to it: he tells you, that you may best yourselves procure an Act of Indemnity. No Weapons, no Guard, no Laws, no Magistrates can better defend you from Injuries, than your own good Carriage: And who is he that will harm you, if ye be Followers of that which is Good?  
The Apostle in the beginning of the foregoing Chapter acquaints the Christian Jews in the Dispersion with the great Preferments and Emoluments they had by Christ; and after applies himself to direct them in some special Duties, which he gins at vers. 11. of that Chapter. Officium sequitur Beneficium; Benefits by Christ require Duties suitable to Christ's Precepts and Example. Particularly in this Chapter, vers. 8, 9 you have Unity, Mercy, Love and Courteousness commended; evil Deeds and evil Speech forbidden; Blessing of God and Men enjoined. Which are farther urged by a Citation out of the Psalmist, Psal. 34.12, etc. And then are superadded the words of my Text, And who is he that will harm you, if, & c?  
Where the particle [And] is not to be taken connexiuè, (saith Beza,) but to denote something more, as if it were read, Furthermore who will harm you, or vex you, if ye be Followers, Imitators, of that which is Good? specially in Christ, who was propounded for their Example, Chap. 2.21. even in that point of not rendering evil for evil, or railing for railing, but blessing, which was enjoined vers. 9  
To be Followers of that which is Good then, is, to be Imitators of those good things in Christ's carriage, words and deeds, which he had before commended to them; and which also the words of the Psalmist cited vers. 10, 11. exhort to: to wit, to refrain the Tongue from Evil, and the Lips that they speak no Guile; to eschew evil, and do good; to seek Peace, and ensue it.  
Some Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, be Zelots of that which is Good: which is the term used Gal. 4.18. It is good always to be zealous in a good thing. Now Zeal notes Ardency of Affections, both in the Desire of a thing, Delight in it, and Love or Well-willing towards it; as also Fear of missing it, Anger against that which opposeth us, Jealousy or Distrust of that which tends to deprive us of the thing we are zealous for, Emulation of others who prosecute it: in a word, an Intention of the Affections, an earnestness of Endeavours in the most eminent degree, and eager Pursuit of the thing which we affect. And so we may take in both Readins, Who is he that will harm, or shall vex, you, or afflict you with evil, if ye be zealous Followers of that which is Good, specially imitating the Example of Christ, in that wherein I have propounded him to you for your Pattern?  
Now this is proposed by way of Interrogation, which usually implies a peremptory Negation; Who will harm you? that is, None will harm you, or, None shall be able to harm you. Which cannot be understood absolutely and universally, as if in no case any could or would harm them that follow that which is Good. The contrary is supposed in the next verse, that they might suffer for Righteousness sake. But it is so to be taken as such proverbial Speeches usually are understood; For the most part, or usually, men do not harm them who are Followers of that which is Good: or, Usually they speed better than others. As when it is said, A good Tree cannot bring forth bad Fruit, that is, it doth not so usually or frequently. So here, Men usually do not harm Sheep, but let them feed quietly: Men do not ordinarily vex them that are studious of Good. But as men hunt after Foxes and Wolves, and other ravenous Beasts; so do they cry after a Thief, Job 30.5. they pursue after Murderers, Thiefs, Malefactors, Busybodies in other men's matters, 1 Pet. 4.15.  
These things being premised, that which doth hence arise as a Conclusion, is,  

OBSERVATION.  
That the following zealously that which is Good, is a likely means to prevent Harms.  
This is not unlike that Speech in the Prophet Isa. (33.15, 16.) He that walketh righteously, and speaketh uprightly, he that despiseth the gain of Oppressions, that shaketh his hands from holding of Bribes, that stoppeth his ears from hearing of Blood, and shutteth his eyes from seeing Evil; He shall dwell on high, his place of defence shall be the munitions of Rocks: Bread shall be given him, his Waters shall be sure. So Psal. 37.27. Depart from Evil, and do Good, and dwell for evermore. Many more such Say of Holy Scripture might be produced; but we shall manage our Business to better purpose, by a distinct declaring, 

1. What the Good is that is to be followed.  
2. How it is to be followed.  
3. What is the Harm that those that follow that which is Good are secured from.  
4. From whose Harming the Security is.  
5. When it is they are secured.  
6. Why those that follow that which is Good are thus secured.    
I. For the first, What the Good is that is to be followed: Good things are of many sorts. Some things are good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in some respects; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the opinion, esteem, and use of men; which are not so in reality. There be many that say, Who will show us any good? Psal. 4.6. that is, procure us Wealth, Good cheer, Corn and Wine and Oil, mentioned vers. 7. Son, (said Abraham to the Rich man, Luk. 16.25.) remember that thou in thy life-time receivedst thy Good things; that is, he was rich, clothed in Purple and fine Linen, and fared deliciously, or sumptuously, or lived wantonly, every day. Those were his Good things; not simply so, but in the Conceit of the Possessor. They were not the true Riches, vers. 11. nor that which was indeed his own, vers. 12. but that which he had only for a while, by permission. As the Quails were given to the Israelites in wrath; as good Pasture serves to fatten Beasts which are fed for the Slaughter: so are these seeming Good things oftentimes bestowed on Wicked men, but it is to their Ruin at last. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts as in a day of slaughter, saith S. James, (5.5.)  
This Bonum Vtile and Jucundum, Profit and Pleasure, carnal and worldly men count their Good things: like him that flattered himself in his Folly, Luk. 12.19. Soul, thou hast much Goods laid up for many years; though they were indeed his Poison, the Bait whereby his Soul was caught by Satan, and himself censured for an egregious Fool.  
There is another sort of Good that is really such in genere Entis: and so all God's Creatures are good. God saw every thing that he had made, and behold, it was very good, Gen. 1.31. Another in genere Moris, a Good which makes the person truly good. Such is the Goodness of God, who is good, and doth good, Psal. 119.68. even by communicating Good to all, Act. 14.17. And indeed He is the chiefest Good: He is most transcendently, perfectly, originally Good; from whom every good and every perfect Gift cometh, James 1.17. And therefore rightly is it said by our Lord Christ, Matth. 19.17. There is none good but one, that is God. And this Good we are to be Followers of: Be ye Followers of God.  
There is also a derivative Goodness from him, which is communicated primitively to his Son, concerning whom it is the Father's pleasure, that in him should all Fullness dwell, Col. 1.19. The Spirit is given him without measure, Joh. 3.34. While he was upon Earth, he went about doing good, Act. 10.38. He might truly say, I am the good Shepherd, Joh. 10.11. And from him Good is redundant to us. He hath plenitudinem Fontis, and not only Vasis: With him is the fountain of Life, and in his Light we see light, Psal. 36.9. Now the Good we are to be Followers of is also this Good which is in and from Christ: the Good of his Word, to know it; the Good of his Example, to imitate it; the Good of his Gifts, (the Gifts of his Spirit,) to be zealous after them, 1 Cor. 12.31. the Good of Righteousness and eternal Life which is from God by Jesus Christ, to enjoy it; the Good of God's Favour in Christ, to obtain it; the Good of Communion with the Father and the Son, to embrace it.  
But though these sorts of Good are to be followed, yet that which we are here required more specially to be Followers of, is not so much Bonum Beatitudinis, the Good of Blessedness for ourselves, as Bonum Sanctitatis, the Good of Holiness, whereby we may be like unto God, be holy as he is holy, 1 Pet. 1.15, 16. and Bonum Justitiae, the Good of Righteousness, towards ourselves and others, such as may consist with a good Conscience, and a good Conversation in Christ; the Good of Innocency, that we may be blameless and harmless, the sons of God, without rebuke, Phil. 2.15. the Good of Benevolence and Beneficence, willing and procuring good unto all, Gal. 6.10. as we have opportunity, doing good to all, especially unto them that are of the household of Faith. We must endeavour after the good Heart, that may out of its Treasure bring forth good things, Matth. 12.35. after the good Tongue, that speaketh Wisdom, and talketh of Judgement, Psal. 37.30. that uttereth that which is good to the use of Edifying, that it may minister Grace to the hearers, Eph. 4.29. after the good Hand, that may work the thing that is good, that it may have to give to him that needeth, v. 28. In sum, we must labour to become Vessels unto honour, sanctified and meet for the Master's use, and prepared to every good work, 2 Tim. 2.21. created in Christ Jesus unto good works, which God hath before ordained that we should walk in them, Eph. 2.10.  
II. How this Good is to be followed.  
1. Universally; all the Kind's of it are to be pursued: not only the Good of Religion towards God, but also of Love towards Man. The End of our Deliverance from the hands of our Enemies is, that we might serve God in Holiness and Righteousness before him all the days of our life; as it is in the Benedictus, Luk. 1.74, 75. The Grace of God hath appeared to all men, teaching them, that denying Ungodliness and worldly Lusts, they should live righteously, soberly and godly in this present world, Tit. 2.11, 12. We know it is S. James his determination, (2.10.) Whosoever shall keep the whole Law, and yet offend in one point, he is guilty of all. Virtue's are chained together, the Law is copulative: Bonum non nist ex integra causa; He that is not entirely good, is not good at all. He that is all for the practice of Religious Ordinances, but no whit for Charity; he that is devout at Church, but proud, vain, wanton, uncharitable, unrighteous, intemperate at home; is no Follower of that which is Good, but an Hypocrite, a mere Pharisee, or painted Sepulchre. And he that is much for Alms, and Abstinence from Excess, or prohibited Pleasures, yet careless of Prayer, Reading, Hearing God's Word, in public and in private, is a profane person; be he never so much esteemed by men, yet is he abominable before God.  
2. Nor must we be Followers of all Sorts of Good only, but also of all kinds of Good in the most eminent Degree. What the Apostle prays for in the behalf of the Colossians, Col. 1.9, 10. should be the aim of every sincere Christian, that he may be filled with the knowledge of God's Will in all wisdom and spiritual understanding; that he may walk worthy of the Lord unto all pleasing, being faithful in every good work, and increasing in the knowledge of God. So what he prays for in behalf of the Philippians, Phil. 1.11. that he may be filled with the Fruits of Righteousness, which are by Jesus Christ unto the glory and praise of God: that he may be abundant in the work of the Lord, 1 Cor. 15.58. As he is unjust that lets not the buyer have his full Measure: so is he that doth not afford God the utmost of his Service, that doth not love him with all his Mind, with all his Soul, and with all his Strength.  
In this an Emulation is good, which is implied in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as some Copies have it in my Text; and it is so rendered by Beza. We should vie one with another, as desirous to outstrip each other; like Runners in a Race, that strive who shall run fastest. Yea, in this it is good to be singular. If ye salute your Brethren only, saith Christ, (Matth. 5.47.) what singular thing, or more than others, do ye? intimating, that a Christian that exceeds not a Philosopher or a Jew, is not worthy of that name. He must not only do good to them that love him, but even to them that hate him, vers. 44. Though we own no Popish Evangelical Counsels, no Monkish Vows, as putting a man into a state of Perfection, no Merit or Works of Supererogation: yet he that will approve himself to God must endeavour to do those Good works that are commanded to the utmost, Extensiuè, Works of all Kind's, and Intensiuè, in all their Degrees, according to his ability.  
3. And this we are to do sincerely, as before God; not as pleasing Men, but God that trieth the heart, 1 Thess. 2.4. Not like the Pharisees, who gave Alms, Fasted, Prayed, that they might be seen of Men, and therefore did all with Ostentation; but in secret and private as well as in public we should be Followers of that which is Good, looking only at God's Glory, our Obedience to him, and the pleasing of him, as our End. Insomuch that, if we can acquit ourselves so as to have his Favour and good Liking of us, we must not care what we lose, or what Obloquy, Censure, or Disgrace we incurro from men. Our Righteousness and Holiness should not be in show, but in truth, Eph. 4.24.  
4. In Following of that which is Good, we should do it zealously, with our Minds, our Affections, and our Studies. We should give all diligence and study that we may abound in Faith, Virtue, Knowledge, Temperance, Patience, Godliness, Brotherly love, Charity, 2 Pet. 1.5, 6, 7. We should follow Peace with all men, and Holiness, Heb. 12.14. pursue after it, as Hunters after a Prey, or Enemies after Enemies. This one thing I do; (saith the Apostle, Phil. 3.13, 14.) forgetting the things that are behind, and reaching forth unto those things that are before, I press, or pursue, towards the Mark, for the price of the high Calling of God in Christ Jesus. A lazy slack Following of Good is ineffectual: such a Seeking as the old Saints are said to have used is that which is required of them that will inherit the Promises, Heb. 6.11, 12.  
5. Yea, we should not only follow that which is Good ourselves, but animate others to follow it too. He loves not God, nor his Brother, that seeing him in Want, doth not relieve him when it is in his power: so neither doth he follow God, that seeing his Brother err, doth not, as he hath opportunity, endeavour to convert him from the Error of his ways; that doth not lift up the hands that hang down, and the feeble knees, Heb. 12.12. that doth not avoid giving such Offence as may cause the Lame to fall in the way, or to turn out of it; that doth not encourage others in that which is Good, comfort and heal the sorrowful Spirit, and lead others by Example, Instruction, and Prayer. Such as are of God, do good, even as he doth, who benefits all, invites all, is Bonum universale, an universal communicative Good.  
6. Our following of Good must be with Constancy. We must always be zealous in a good thing, Gal. 4.18. all our days, in youth and age; in all Companies, in all Estates, on all Occasions: not by sits and starts. We must cleave to that which is good, Rom. 12.9. as a Wife adheres to her Husband, as Ruth did to her Mother-in-law. We should be steadfast and unmovable, always abounding in the work of the Lord; as knowing that our labour shall not be in vain in the Lord, 1 Cor. 15.58. Which brings me to the other Particulars propounded to be considered: in which I shall be very brief.  
III. The Harm that they who are zealous Followers of that which is Good are secured from.  
This is indeed all sorts of Evils: the chief whereof are the Wounds of Conscience, and the Wrath of God. While men follow that which is Good, they are not obnoxious to those Lashes of a guilty Conscience, which are consequent upon the remembrance of lewd Pranks in youth, Deceits and Covetous practices in age, cruel Murders, horrid Perjuries, unjust Bribes, Purloining, Stealing, and such other Evils as do vastare Conscientiam, violently torture the Mind, and are as scorching Heat in a man's Bones, Gall and Wormwood in his Belly; as when God wrote bitter things against Job, and made him possess the Sins of his youth. These Tortures were resembled in the Poets by the Affrightments of Furies, and are Forerunners of Hell-Torments. Nor shall those who follow what is Good be liable to the Indignation and Wrath, Tribulation and Anguish, which God inflicts on them that are contentious, and obey not the Truth, but obey unrighteousness, Rom. 2.8, 9 These are indeed the grand Harms, that are like the stinging of a Scorpion: but my Text intends likewise all Afflictions incident to us from men's Injuriousness and Malignity, such as are Reproaches, Derision, Slanders, privation of Liberty, Livelihood, Life: which though they be but Flea-bite in comparison of the other, yet are they very harmful, as being extreme troublesome and grievous. Yet by Following of that which is Good, there is Security from them, if not altogether, at least in a great measure; if not from the Feeling of them, yet from the Oppression of them; if not from the Buzzing and Disquieting of them, as of Flies, yet from the Sting of them, as of Scorpions; if not from the Molestation of them, yet from the Deadliness of them: which will be better discerned, if we consider our next Particular.  
iv Who they are from whose Harming they are secured.  
They are either Men, or Devils; neither of whom can mortally and eternally wound us. Fear not them (saith our Lord) that can kill the Body, and when they have done that, can do no more: but fear him that can cast both Soul and Body into Hell-sire, Matth. 10.28. Luk. 12.4. Men and Devils may interrupt our Peace, but cannot damn our Souls. Neither Tribulation, nor Distress, nor Persecution, nor Famine, nor Nakedness, nor Peril, nor Sword, neither Death, nor Life, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor Height, nor Depth, nor any other Creature, can separate them that follow that which is Good from the Love of God which is in Christ Jesus our Lord. But in all these things they are more than Conquerors through him that hath loved them: as S. Paul saith of himself, Rom. 8.35, 37, 38, 39 Yet are they sorely assaulted by both these Enemies: insomuch that the Apostle tells us there, vers. 36. for God's sake they are killed all the day long, and are counted as Sheep for the slaughter. They are as Sheep among Wolves, who are ready to worry them. Satan casts some into Prison ten days, that they may be tried, Rev. 12.10. He goes about, like a roaring Lion, seeking whom he may devour, 1 Pet. 5.8. There is a spiteful Spirit in all that are of the Wicked one; yet sometimes God restrains the remainder of their Wrath. He cuts off the spirit of Princes, he is terrible to the Kings of the earth, Psal. 76.10, 12. He rebukes an Abimelech in a Dream, so as that he dares not touch them, Gen. 20.6. He suffers no man to do them wrong; he reproves Kings for their sake, saying, Touch not mine Anointed, and do my Prophets no harm, Psal. 105.14, 15. When a man's ways please the Lord, he maketh even his Enemies to be at peace with him, Prov. 16.7. Sometimes the Luster of a Good life doth either attract the favourable Aspect, or dazzle the Eyes of those with whom they live. Sometimes the benefit of Laws and Government secures their Peace: they are Ministers to them for good, Rom. 13.4. By these and many more means are they that follow that which is Good indemnified; whenas his own Iniquities take the Wicked himself, and he is holden with the Chords of his Sins, Prov. 5.22.  
V When it is that they are secured.  
But then this is not perpetually so; it falleth out sometimes otherwise. When the Wicked beareth rule, in Times of Anarchy or Tyranny, there is not this Security to them that follow Good, but the people mourn. There is a Just man that perisheth in his Righteousness, and there is a Wicked man that prolongeth his life in his Wickedness, Eccles. 7.15. When cedunt Armis Togae, men of the long Robe are awed by men of the long Sword, the people are hurried up and down by popular Orators, Demagogues sway with them, and they control their Governors; when an Usurper gets into the Throne, and, to strengthen his Party, suppresseth the best and wisest; when thundering Cannons are heard, and just Laws are silenced; when the Magistrate's Sword submits to the Soldiers, the Judges yield to the Commanders of forces; when the Preachers lead the People, not by the Word of God, but by the Ordinances of Men; than it is likely, in such an Iron Age, (wherein non Hospes ab Hospite tutus,) to follow that which is Good may be a man's greatest Danger, to speak truth may be his Ruin. When the wicked rise, men hid themselves, Prov. 28.28. Bene qui latuit, bene vixit: He is the wisest that lives most retired.  
The like may be said of Times of Persecution, when God will have his people to be under fiery Trials, that their Faith and Patience may appear; when God will be glorified in their Sufferings, as well as honoured by their Do. Yet in these cases, he keeps them in perfect Peace whose Mind is stayed on God, because they trust in him, Isa. 26.3. While they hold Faith and a good Conscience, and make no shipwreck of them, the Peace of God, which passeth all understanding, guards their hearts and minds through Christ Jesus. Hic Murus aheneus. Yea, even in time of universal Loss, in such Sufferings as Job's, they find an hundred-fold advantage with Persecution, and in the end everlasting Life: so that they who kill the Body, hasten the Salvation of their Souls; and by dispatching them hence, they speed them in their flight to Heaven. Of which yet they are not the proper Cause; but there is an higher Cause, who is able to bring Good out of Evil. Which was the last thing to be considered.  
VI Why they are thus secured.  
It is God's Eye and his Hand that do secure and indemnify those that are Followers of that which is Good. This Reason of their Security the Coherence of my Text with the words next before yields me: for having said, The Eyes of the Lord are over the Righteous, and his Ears are open unto their Prayers: but the Face of the Lord is against them that do Evil; he subjoins my Text, And who is he that will (I had rather say, shall) harm you, if ye be Followers of that which is Good?  
While you are in his Service, God counts himself engaged to take you into his Protection. And therefore he will either change the Hearts of your Adversaries, that they shall not mind the harming of you; as he promised the Israelites, Exod. 34.24. that no man should desire their Land, when they should go up to appear before the Lord thrice in the year; though then were (in the eye of Reason) a fit season for them to make an hostile and successful Invasion: or else he will divert them, as he did Saul, 1 Sam. 23.28. or disable them, as he did Pharaoh: or if they be permitted to harm you outwardly, God will comfort you inwardly; and in fine, all things shall work together for good to those that love God, and are Followers of that which is Good. And thus they shall be as the Three Children in the midst of the fiery Furnace, and yet have no Harm. And in this respect the Conclusion is made good, None doth, none will, or none shall harm them that are Followers of that which is Good.   

APPLICATION.  
1. This may be a good Encouragement to you all, to follow that which is Good; to exercise yourselves, as S. Paul did, Act. 24.16. to have always a Conscience void of offence towards God and towards Men. At all times, specially in troublous Times, every man is busy in projecting and contriving how to find an Asylum or Sanctuary, where he may be safe from Danger, and find Shelter from the Enemy and Avenger. One fortifies his House: another strengthens himself by Alliances: another arms himself, and gets into the field: another relies on the Favour of the Grandees in Court, or Army, or City: another gets together what Gold or Silver he can, to procure his Peace at home, or provide for Subsistence abroad. But, alas! all these are but vain Contrivances. Sometimes, yea very often, that which men trust upon is but as a broken Reed, which, if a man lean upon it, will run into his hand. Those very things which he thinks to find Protection by, become his Ruin; and that which he devised to be his Welfare, becomes a Trap to him.  
Nor is it any marvel if Woe befalls men, when they take Counsel, but not of God; and cover with a Covering, but not of his Spirit, that they may add Sin to Sin, (as the Prophet speaks, Isa. 30.1.) The best way is, to sow in Righteousness, and then we shall reap in Mercy; to follow that which is Good, and then we shall be kept from that which doth harm. If our Innocency defend us not from men's Attempts against us; yet the Faithfulness and Truth of God shall be our Shield and Buckler. Men might live better under the Protection of Laws and Government, were it not for their contentious Spirits and unruly Tongues. Did every one study to be quiet, and to do his own business; did they not render Evil to any man, but ever follow that which is Good, both among themselves, and to all men, as S. Paul admonisheth, 1 Thess. 4.11. and 5.15. they might live more safely, and die more happily.  
Were men contented with their own, did they defraud none, but apply themselves to works of Righteousness and Mercy; they might enjoy themselves and God with more freedom. Did they not seek to climb ambitiously, or hunt after Vainglory, did they lay up their Treasure in Heaven; they should have Rixae multò minus Invidiaeque, far better here, and speed better hereafter.  
Oh that you would seriously bethink yourselves, and apply your Endeavours to do that which may save you from the Condemnation of your own Conscience, the Sting of Death, and the Damnation of Hell: and learn to commit the keeping of your Souls in well-doing unto God, as unto a faithful Creator.  
2. Nevertheless, I would not have you to neglect lawful Means for your Safety. Christ would have his Disciples wise as Serpents, though innocent as Doves, Matth. 10.16. Faith and Prayer exclude not honest Prudence. Integrity is not always sufficient to ward off the Blows of malicious Accusers. False Witnesses stone Naboth, and Envy crucifieth Christ. S. Paul is not blamed for Appealing to Caesar, or making use of the Difference between the Sadducees and Pharisees; nor for discovering of the Conspiracy to kill him; nor for escaping, by being let down in a Basket, from Damascus: though he would not bribe Felix, nor remit any whit of his Profession.  
A person may be over-wise and over-righteous, and so destroy himself; as it is Eccles. 7.16. Therefore run to the Name of the Lord as thy strong Tower, and follow that which is Good: but withal take Solomon's Counsel, Prov. 27.12. A prudent man forseeth the Evil, and hideth himself. If God shut thee up in straits, so as there is no escaping; learn what follows my Text, vers. 14, 15. be sure to suffer for Righteousness sake: and then be not afraid of their Terror, neither be troubled; but sanctify the Lord God in your Hearts.  
Brethren, it pleaseth the Lord still to continue our Fears upon us: the Angel of God still draws his Sword, and cuts down many; the Sword of the Enemy is held over our head, and we know not but that an overflowing Stream of Blood may reach even to us. No marvel, while the Fogs of Sin are in our Consciences, if an Earthquake of Trembling is in our Hearts. It is a sign that we are not Followers of that which is Good, because God raiseth up against us so many Evils.  
It is time then that we should turn unto him that smiteth us, and that we should seek the Lord of Hosts; that, while we go against our Enemies, we should keep ourselves from every Evil thing; lest the Anger of God be not turned away, but his hand be stretched out still. Can we cease to do evil, and learn to do well, we need not fear either God's Rod, or men's Rage. Till then, we can expect no withdrawing of either. Oh then be so wise as to avoid Sin, if you would prevent Harm. Arm yourselves with all the Armour of God, above all the Shield of Faith, that God may be your Sun and Shield. Amen.  
LAUS DEO.    

THE WAY OF LIFE DISCOVERED. Part I.  
The Twenty-first SERMON.  PSAL. xuj. 11. 
Thou wilt show me the Path of life. In thy Presence is fullness of Joy, at thy right hand there are Pleasures for evermore.  
THESE words are the Close of a Psalm, which is thus entitled, Michtam of David, that is, A golden Psalm of David, or David's Jewel, or notable Song. Cethem is fine glittering Gold; from whence this word Michtam may be derived, for a golden Jewel, and so note the Excellency of this Psalm. The like Title is before other Psalms, viz. 56.57.58.59.60. Nor is the Title unfit for the Matter, or unbeseeming the Author. The Matter being most precious, containing that Gold tried in the fire, which Christ gives, and with it enricheth his Church to all Eternity; that Aurum potabile that cures and preserves Life for ever. Congruous to David's Spirit, who was a man of much Acquaintance with God, and of Heavenly Meditations.  
But that may be demanded concerning this Psalm, which the Eunuch asked of Philip, Act. 8.34. Of whom speaketh the Prophet this? of himself, or of some other man? There are that conceive this Psalm wholly meant of Christ, and not of David: others, that part is meant of Christ only, and not of David: others, that all is meant of both: others, that part is meant of David only, and not of Christ at all. I will not interpose in this matter.  
It is sufficient for my present purpose, that S. Paul, Act. 13.35, 36, 37. makes the tenth verse of this Psalm proper to Christ; and S. Peter, Act. 2.25, 26, 27, 28. makes the four last verses thereof to be a Prediction of Christ's Resurrection, not applicable to David, who saw Corruption, as his Sepulchre then remaining witnessed. Now of those my Text is cited as a part; and therefore it may be safely interpreted as the Speech of Christ in an Address to God his Father, in which he opened his very Heart, declaring the Reason why he was not moved by that Tempest and terrible Storm of Evils that he was to feel; how he was kept from sinking, notwithstanding those Floods and Waves that were to go over his head; why he despaired not in that great Earthquake, that threw the Temple of his Body to the ground: to wit, Because he set the Lord, or foresaw the Lord, always before him, or before his face; that he was at or on his right hand, that he should not be moved: Therefore did his Heart rejoice, and his Glory, or Tongue, was glad; his Flesh should rest, or dwell confidently, in hope: he being by Faith assured, that his Father would not leave his Soul in Hell, in the place or state of the Dead, though he descended into it, nor suffer, or give, his Holy one (so dear to him) to see Corruption; but had made known to him the ways of Life, or would show to him the path of Life, in raising him up to Life; and that he would make him full of Joy with his Countenance, as S. Peter reads it, or, as it is in our Version, (according to the Hebrew,) that in his presence was fullness of Joy, at his right hand there were Pleasures for evermore. Word for word, it may be rendered, Thou wilt make me know the way of Life, Satiety of Joys before thy face, Pleasures at thy right hand to perpetuity. In which sense the words are to the same effect with what the Author to the Hebrews speaks, (12.2.) Looking to Jesus, the Author and Finisher of our Faith, who, for the Joy that was set before him, endured the Cross, despising the Shame, and is set down at the right hand of the Throne of God.  
And thus secondarily these words might be David's, and every Holy Believer's, in a qualified sense, as being assured of Restitution from Hell, of freedom from Corruption of their Flesh, of finding the Path of Life, of Satiety of Joy with God, and Perpetuity of Pleasures at his right hand, in like manner as Christ found in his Resurrection; they being quickened together with him, raised up together, and made to sit together in Heavenly places in Christ Jesus, Eph. 2.5, 6. and thereby animated, under all Persecutions and Sufferings, to persist in their Adherence to their God unmovably, as being assured of Christ's Resurrection, and thereby of their own; of his being in Fullness of Joys in God's presence, and so of their own being; of his being at the right hand of God with Pleasures which endure for ever, and consequently that it shall be so with them. Of which we have a most admirable Example in Holy Job, who, though under extreme Pains of Body and Anguish of Spirit, yet thus expresseth himself, Job 19.23, 24, 25, 26, 27. Oh that my words were now written, Oh that they were printed in a Book; that they were graven with an iron Pen and Led in the Rock for ever. For I know that my Redeemer liveth, and that he shall stand at the latter day upon the Earth. And though after my Skin, Worms destroy this Body; yet in my Flesh shall I see God: Whom I shall see for myself, and mine Eyes shall behold, and not another; though my Reins be consumed within me. And thus jointly of the Head and Members, Christ and every Believer, is my Text verified, and rightly understood; and accordingly I shall apply it.  
Therein is declared the Assurance which Christ had, and every Believer (together with him, and by reason of his Union with him) hath of three things.  

1. That God will show them the Path of Life.  
2. That in his Presence there remains to them the Fullness of Joys.  
3. That at his right hand they shall have Pleasures for evermore.   
Of these in their order, with what Utterance the Almighty shall vouchsafe me: though the Argument be such, as neither the Minds of Men or Angels can comprehend, nor their Tongues express.  

I. OBSERVATION.  
That Christ and Believers are assured of having the Path of Life made known to them.  
For the distinct handling hereof, we are to consider, 

1. What Life it is, the Path of which both are assured of having made known to them.  
2. What is the Path of this Life, or what are the Ways of this Life.  
3. How God hath and will make them known, or show them.  
4. Why he did assure Christ, and why he doth assure Believers thereof.    
I. What Life it is, the Path of which they are assured shall be made known to them.  
Life is the manner of Living things existing, and is the Excellency of their Being's, whereby things animate differ from things inanimate. Of Life there are sundry degrees or kinds made by Philosophers. 1. Vegetative, in Plants, and things which being rooted in the Earth suck their Nourishment from it, and so grow thereby, and yield Fruit, and Seed to propagate their Kind. 2. Sensitive, in those living things that move and have Sense more or less, though they perceive only such things as concern their Sustenance and Self-preservation; but can neither discern spirituals or universals, nor reflect on their own Actions, nor discourse as Man: though some of them have admirable Sagacity, as Experience hath showed in Elephants and divers other Animals. 3. Rational, in a Man, whereby he is enabled not only to know what concerns his Food and Necessaries to uphold his Corporall Being; but is also capable of Counsel and Instruction in things pertaining to his Obedience to his Creator, and Peace with him, and Comfort in his well-doing. 4. There is yet an higher Life, to wit, that of Angels, who need no Food to sustain their Being, nor Members to move them, but are of a subtle, active and intelligent Nature; yet much short of the Father of Spirits, with whom is the Fountain of Life, (as it is said Psal. 36.9.) who hath all Fullness of Life in him, not capable either of diminution or privation; and is the universal Cause of all Life in other Being's, which he imparts to all living things in that way and measure as he thinks best to appertain to them.  
Now the Life of Men or Angels may note the bare Duration or Existence of their Being: and so the Devils live, and the Souls of the Damned have Life; and the uncleanest Sodomites, while they walk up and down on Earth, have Life, though in a moral sense they are dead while alive: they have also in some things a been esse, or well-being, to wit, in respect of such things as pertain to Nature, or outward Condition among men; as Abraham said to the Rich man in Hell, Son, remember that thou in thy life-time receivedst thy good things, Luk. 16.25.  
But this is not the Life, the Path, which Christ and his Members assure themselves God would make known to them; though it be not excluded: for doubtless David assured himself, and therein rejoiced, that God would uphold his Soul in Life, deliver his Soul from Death, his Eyes from Tears, and his Feet from Falling; that he should walk before the Lord in the Land of the living: as he speaks Psal. 116.8, 9 And Christ understood by the Life which he expected from his Father, that he would bring his Soul and Body together again, and restore that Life he lost by Death. And the Saints believe and expect the Resurrection of their Bodies from the Grave: and in the expectation and assurance hereof, they endure the greatest Tortures that Tyrants can inflict on them: as it is said Heb. 11.35. Women received their dead raised to life again; and others were tortured, not accepting Deliverance, that they might obtain a better Resurrection.  
But this Resurrection to Life is not the mere Conjunction of Soul and Body together; for that may be only the Resurrection of Damnation, (as our Saviour speaks Joh. 5.29.) which befalls them that have done Evil, and is there opposed to the Resurrection of Life, which they only that have done Good shall be partakers of. The Resurrection of Damnation, though it be with Restitution of the Being those Wretches had before they died, so as that they shall come out of the Graves, hear the voice of the Son of man, and in a sort live, stand before the Tribunal of Christ, and hear their Sentence, and so continue in their Being everlastingly; yet it is not termed Life, but Death, or the Second Death, it being to a Copartnership with the Devil and his Angels, with whom they are sentenced to be in Torments, as they were guided and ruled by them while they conversed with men on Earth.  
But the Life which the Scripture vouchsafes to term Life indeed, as being the only Vita vitalis, the lively Life, is that which is with God, and according to God, termed therefore the Life of God, Ephes. 4.18. God being their God, therefore they live to God, who is the God of the living; as our Saviour's expression is, Luk. 20.38. they live and reign with Christ, as it is Revel. 20.4. It is an holy and happy Life, and therefore simply termed Life by way of excellency, in opposition to Hell-fire, Mark 9.45. If thy Foot offend thee, cut it off: it is better for thee to enter into Life halting, then having two feet, to be cast into Hell, into the sire that never shall be quenched. Vers. 47. it is termed the Kingdom of God; And if thine Eye offend thee, pluck it out: it is better for thee to enter into the Kingdom of God with one Eye, then having two Eyes, to be cast into Hell-fire. It is by our Saviour often called Eternal Life, of which the Regenerate Believers have the beginning here, they have it inchoate, with a Right to it. Verily, verily, I say unto you, (saith our Saviour, Joh. 5.24.) He that heareth my word, and believeth on him that sent me, hath everlasting Life, and shall not come into Condemnation, but is passed from Death to Life. 1 Joh. 3.14. We know that we have passed from Death to Life, because we love the Brethren: he that loveth not his Brother, abideth in Death. 1 Joh. 5.11, 12. And this is the record, that God hath given to us eternal Life: and this Life is in his Son. He that hath the Son, hath Life: and he that hath not the Son of God, hath not Life. Joh. 3.36. He that believeth on the Son, hath everlasting Life: and he that believeth not the Son, shall not see Life, but the wrath of God abideth on him. But Jus in re, or the Consummation and full Possession of this Life, is after the Resurrection, in the World to come: which therefore Christ by way of Excellency terms eternal Life, Mark 10.30.  
And this is that Life, in the assurance whereof Christ laid down his Life with so much quietness, when he commended his Spirit into the hands of his Father, Luk. 23.46. And upon the promise of Life which is in Christ Jesus, 2 Tim. 1.1. not only of the Life that now is, but also of that which is to come, 1 Tim. 4.8. S. Paul did both labour and suffer Reproach, vers. 10. In hope of this eternal Life, Tit. 1.2. he exposed himself to daily danger of Death, which he terms dying daily, 1 Cor. 15.31. as being sensible, (as he saith vers. 19) if in this life only he and other Christians had hope in Christ, they were of all men most miserable.  
Now in hope and assurance of this Life Christ (duram serviit Servitutem) underwent the hardest Service that ever was undertaken; he emptied himself, took upon him the form of a Servant, was made in the likeness of Men, and being found in fashion as a Man, he humbled himself, and became obedient unto Death, even the death of the Cross, Phil. 2.7, 8. Though the Cup he was to drink of were a very bitter Cup, a Cup of deadly Wine, such as had in it the Dregs of God's Anger, and was mingled with the Sins of men, (for whom God made him Sin, or a Sacrifice for Sin;) yet he drank it off, yielding to his Father's Will, as knowing it to be true which he himself taught the two Disciples, that Christ must suffer these things, and rise from the dead the third day, and so enter into his Glory, Luk. 24.26, 46.  
And the Promise of this Life animated all the Holy Apostles, Martyrs and Saints, in their several Generations, to give all diligence, to deny themselves, to take up their Cross, and so to follow Christ even to Death, not counting their own Lives dear to them, but being zealous to do and suffer for Christ, though with the Loss of all; as having learned, that whosoever will save his Life shall lose it, and whosoever will lose his Life for Christ's sake shall find it, Matth. 16.25. What things were gain to me, saith S. Paul, (Phil. 3.7, 8, 9, 10, 11.) those I have counted Loss for Christ. Yea doubtless, and I do count all things but Loss, for the excellency of the Knowledge of Christ Jesus our Lord, for whom I have suffered the Loss of all things, and do count them but dung, that I may win Christ, and be found in him; that I may know him, and the power of his Resurrection, and the fellowship of his Sufferings, being made conformable unto his Death; if by any means I might attain unto the Resurrection of the dead. Which occasions them to seek the Path of this Life, which is the next thing enquired into, and is now to be considered.  
II. What is the Path, or what the Ways of this Life.  
The Ways or Path of Life is a Metaphor taken from Travellers, who have a certain Track in which they are to tread, and by going in which they are guided to the place to which their Journey tends, and by its direction are ascertained of coming thither, if they hold on their Motion. Here in this passage it can be taken for no other than the Means of assurance of their attaining this Life. Which in respect of Christ are,  
1. On God's part, the Engagement of his Father to him, Isa. 53.10, 11. that when he should make his Soul an Offering for Sin, he should see his Seed, he should prolong his days, and the pleasure of the Lord should prosper in his hand: He should see of the travail of his Soul, and be satisfied. Christ undertook the great Business of doing his Father's Will, which was written in the volume of his Book, by offering that Body which his Father had prepared him, upon a Contract between them when he came into the world; as it is described Heb. 10.5, 7, 8. And this was, that he should so lay down his Life, as to take it up again; as Christ himself declareth, Joh. 10.18. I have power to lay down my Life, and to take it up again: this Commandment have I received of my Father. Which thing made it impossible that he should be holden of the pains of death, Act. 2.24. And therefore it is said, He foresaw the Lord always before his face, as being on his right hand, that he should not be moved with the fear of Death, vers. 25. being firmly assured by his Father's Covenant, (upon which he put himself on that great Expedition of Coming into the world to save Sinners, by the offering of himself,) that he should not lose by his Adventure, but should after his Sufferings enter into his Glory. To which is to be adjoined the Love that his Father bare to him for this reason, as he expresseth it Joh. 10.15, 17, 18. As the Father knoweth me, even so I know the Father; and I lay down my Life for the Sheep. Therefore doth my Father love me, because I lay down my Life, that I might take it up again. No man taketh it from me, but I lay it down of myself. This unparallelled Dutifulness of Christ to his Father, in yielding so freely to his Self-exinanition and Humiliation unto Death, did obtain a singular Love from his Father to him, and engage his Truth and Power to revive and superexalt him.  
2. On Christ's part, his ready Obedience to his Father's Will was the Path to Life: which therefore he allegeth in that Prayer of his wherein he opened his Bosom to his Father, Joh. 17.4, 5. I have glorified thee on Earth, I have finished the Work thou gavest me to do: And now, O Father, glorify thou me with thine own self, with the Glory which I had with thee before the World was.  
In respect of Believers, the Path of Life to them is,  
1. On God's part, the free Love of God in choosing them to Life; termed the writing their Names in the Book of Life from the foundation of the world, Rev. 17.8. which (because they are given to Christ) is said to be the Lamb's Book of life, Rev. 21.27. and our Saviour tells them, their names are written in Heaven, Luk. 10.20. Hereby is Christ engaged to give Life to them, as he himself testifieth, Joh. 6.39. And this is the Father's will which hath sent me, that of all which he hath given me, I should lose nothing, but should raise it up again at the last day. And accordingly he saith, Joh. 17.2. As thou hast given him power over all flesh, that he should give eternal Life to as many as thou hast given him. Hereby it is that Christ is become the Path of Life to them; as at several times he declares. Joh. 14.6. Jesus saith unto Thomas, I am the Way, the Truth, and the Life: no man cometh to the Father but by me. Joh. 11.25. Jesus said unto Martha, I am the Resurrection and the Life.  
And indeed Christ is the Way of Life,  
1. As he is the Exemplary Cause of it. All whom his Father hath foreknown, being predestinated to be conformed to the Image of his Son, that he might be the firstborn among many Brethren, Rom. 8.29. Wherefore Christ told his Disciples, Joh. 14.19. Because I live, ye shall live also. The Life of Christ, which he recovered by his Resurrection, is the efficacious Pattern or Copy according to which God hath contrived our Life. He is risen from the dead, and become the first-fruits of them that sleep. For since by Man came Death, by Man came also the Resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive, 1 Cor. 15.20, 21, 22.  
Hence the Apostle tells us, Col. 3.3. that we are dead, and our Life is hid with Christ in God; it is deposited as a Treasure in Christ's hand, who is the Trustee, to whom our Life is conveyed ad opus & usum nostrum, for our use and behoof, (as the Lawyers use to speak:) he hath Livery and Seisin given of Life on our behalf, and so his Life is the Pledge and Path of our Life.  
2. As Christ is the Way of our Life as he is our Pattern, Depositary and Pledge; so is he the Way of our Life as the procuring Cause thereof: He is the Prince of Life, Act. 3.15. the Cause or Author of eternal Salvation, Heb. 5.9. and that many ways.  
First, by his Preaching: which moved S. Peter to say, Lord, to whom shall we go? thou hast the words of eternal Life, Joh. 6.68. The words, saith Christ, that I speak unto you, they are Spirit, and they are Life, vers. 63. The Preaching of the Law was but the Ministration of Death, of the Letter, that killed, 2 Cor. 3.6, 7. but the word of the Gospel is the word of Life, Phil. 2.16.  
Secondly, by his Death: for so he tells us Joh. 6.51. I am the living Bread, which came down from Heaven: if any man eat of this Bread, he shall live for ever: and the Bread which I will give is my Flesh, which I will give for the Life of the world. And indeed it was for this very cause, that, as the Children were partakers of flesh and blood, so he also took part of the same; that by Death he might destroy him that had the power of Death, to wit, the Devil; and deliver them that through fear of Death were all their Life subject to bondage, Heb. 2.14, 15. As by the Offence of one, Judgement came upon all men to Condemnation: even so by the Righteousness of one, (better rendered, by one Righteous deed, to wit, his Obedience unto Death,) the free Gift came upon all men unto Sanctification of life. That as Sin hath reigned unto Death; so might Grace reign through Righteousness unto eternal Life, by Jesus Christ our Lord, as the Apostle saith, Rom. 5.18, 21. His Death procures our Life, both removendo Prohibens, by taking away the Sting of Death, Sin, disarming Satan of his Power; and by meritoriously purchasing our Life, by paying a Price for us.  
Thirdly, by his Resurrection, whereby he becomes as the First-fruits, that sanctifies the rest of the Lump, and so obtains Resurrection and Life for those that are Christ's. As also he is impowered to give Life upon his Resurrection; as himself saith, All Power is given to me in Heaven and in Earth, Matth. 28.18. As the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will, Joh. 5.21. Hereupon the Apostle argues thus, Rom. 5.10. For if when we were Enemies, we were reconciled to God by the Death of his Son; much more being reconciled, we shall be saved by his Life.  
Fourthly, by his Ascension, whereby he is become an High Priest, not on Earth, but such as is set down on the right hand of the Throne of the Majesty in the Heavens, Heb. 8.1. He is not as the Priests of the Law, who were not suffered to continue by reason of death; but continueth for ever, and hath an unchangeable Priesthood, or a Priesthood that passeth not from one to another, being made, not after the Law of a carnal Commandment, but after the power of an endless or indissoluble Life: and therefore he is able to save them to the uttermost, or evermore, that come unto God by him; seeing he ever liveth to make Intercession for them, Heb. 7.16, 23, 24, 25.  
Fifthly, He is the Prince of Life, or Cause of our Life, by shedding forth his Spirit after his being glorified, which was as Rivers of living water, as his own words import, Joh. 7.38, 39 This Gift of the Spirit of Christ is that whereby we are born again to a Spiritual Life. That which is born of the Spirit is Spirit, saith Christ, Joh. 3.6. It is the Spirit that quickeneth, the Flesh profiteth nothing, Joh. 6.63. Neither indeed had Christ's Preaching or his Dying availed to bring us to Life, had he not given us of his Spirit. And therefore herein was the Prerogative of the Gospel above the Law, that whereas that gave the Command, but could not give the Spirit, being a dead Letter; by the Ministration of the Spirit (or the Law of the Spirit of life, Rom. 8.2.) Christians are made alive, 2 Cor. 3.6. The Gospel is become the Ministration of Righteousness, vers. 9 If Christ be in you, the body is dead, because of Sin; but the Spirit is Life, because of Righteousness. But if the Spirit of him that raised up Christ from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you, Rom. 8.10, 11.  
Sixthly, Christ's Appearing shall consummate the Life of a Believer. Though he now be dead in Appearance to the World, to their Rites, Practices, Hopes, Enjoyments, and his Life is now only hid with Christ in God; yet when Christ, who is his Life, shall appear, then shall he also appear with him in Glory: as the Apostle speaks most comfortably, Col. 3.3, 4.  
2. On our part, the Path of Life is,  
1. In our Union to Christ, which is by Faith, whereby he is our Head, and we are his Members, and therefore partakers of his Life. I live, (saith the Apostle, Gal. 2.20.) yet not I, but Christ liveth in me: and the Life that I now live in the flesh, I live by the Faith of the Son of God, who loved me, and gave himself for me. Joh. 11.25, 26. He that believeth on me, although he were dead, yet shall he live: and whosoever liveth, and believeth in me, shall never die. The Life of a Christian is conjoined with Christ's, as that of a Child with the Mother's.  
2. In our Conformity to Christ: 1. In Dying with him, and that, First, to the World. If ye be dead with Christ from the Rudiments of the World, why, as though living in the world, are ye subject to Ordinances? Col. 2.20. God forbidden that I should glory save in the Cross of our Lord Jesus Christ, whereby the World is crucified to me, and I unto the World, Gal. 6.14. Secondly, to Sin. Rom. 6.6, 7, 8. Knowing this, that our Old man is crucified with him, that the body of Sin might be destroyed, that henceforth we should not serve Sin. For he that is dead is freed from Sin. Now if we be dead with Christ, we believe that we shall live with him. Thirdly, by Suffering with him. It is a faithful saying, If we be dead with him, we shall also live with him; if we suffer, we shall also reign with him, 2 Tim. 2.11, 12. If so be we suffer with him, that we may be also glorified together, Rom. 8.17. 2. In his Resurrection: and that, First, by walking in Newness of Life. Like as Christ was raised from the dead by the Glory of his Father; even so we also should walk in Newness of Life; and thereby be planted together in the likeness of his Resurrection, Rom. 6.4, 5. Secondly, by living to God. As Christ, in that he liveth, liveth unto God: so those that have put on Christ, reckon themselves to be dead indeed unto Sin, but alive unto God through Jesus Christ our Lord: they yield themselves to God, as those that are alive from the dead; and their Members as instruments of Righteousness unto God, Rom. 6.10, 11, 13. Thirdly, in seeking the things above as their Treasure: as the Apostle infers, Col. 3.1, 2. If ye be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God. Set your Affections on things above, not on things on the Earth. I have insisted the longer on this Point, (of the Path of Life,) because it is the main thing that concerns us to know.  
III. How God makes known or shows this Path of Life to them.  
This Question is not hard to be resolved from that which hath been already said. God shown Christ the Path of Life, 1. By his Promise to him, mentioned before, at his coming into the world: 2. By his Providence; he make it known experimentally to him, when he was raised from the dead by the Glory of the Father.  
To us he makes known the Ways of Life, 1. By his Son's Appearing, and his Gospel, who hath abolished Death, and hath brought Life and Immortality to life, through the Gospel, 2 Tim. 1.10. 2. By his Spirit which he gives, whereby we are assured, that through it, mortifying the deeds of the Body, we shall live, Rom. 8.13. We have received the Spirit which is of God, that we might know the things that are freely given us of God, 1 Cor. 2.12.  
IU. Why God doth show them this Path of Life.  
The Reason of God's making known the Way of Life to Christ and to us is one and the same; That as thereby Christ was to be strengthened in all his Temptations, in all his Sufferings, animated in all his Obedience to his Father's Will, by having an eye to the Life which was propounded to him: so should all the Disciples of Christ be confirmed in all their Sufferings, encouraged in all their Actings for Christ, by their Assurance of Life with Christ; that they may live by Faith, and not be of them who draw back unto Perdition, but of them that believe to the saving of the Soul, Heb. 10.38, 39 That, with Moses, they may choose rather to suffer Afflictions with the people of God, then to enjoy the pleasures of Sin for a season: esteeming the Reproach of Christ greater Riches than the Treasures in Egypt, as having respect unto the recompense of the Reward, Heb. 11.25, 26. Wherefore Christ assures Believers, in his Epistle to the Church of Ephesus, Rev. 2.7. To him that overcometh will I give to eat of the Tree of Life, which is in the midst of the Paradise of God. To the Church of Smyrna, vers. 10, 11. Be thou faithful unto death, and I will give thee a Crown of Life: He that overcometh shall not be hurt of the second Death. To the Church of Sardis, Rev. 3.5. He that overcometh, I will not blot his name out of the Book of Life.   

APPLICATION.  
I may say now with Moses, Deut. 30.15, 19 See, I have set before you this day Life and Good, Death and Evil. Choose therefore Life, and take hold of the Paths of it. Life is a thing naturally desired. It is true, in extreme Anguish, men choose Strangling rather then Life. In his Fits of sore Pain, Job was in such a mood, as to desire Death most earnestly, and to abhor Life. Yet simply, every living thing would fain live, it struggles and strives what it can to keep Life: men spare no cost to continue it, though it be but for a while, and that not without a mixture of Sorrow and Trouble, to which the best Life on Earth is obnoxious. Life, we say, is sweet: nor is the Devil taken for a Liar in this, when he saith, Skin for Skin, and all that a man hath will he give for his Life, Job 2.4. But, alas! this Life is too much prized; and that is the reason why a greater Death is consequent upon the immoderate affecting of it: because they would still live here, many die for ever in Hell.  
That Life, the Way of which was showed to Christ, and now to you, is indeed worthy your knowing, worthy your embracing and pursuing. It is a holy Life, a happy Life, a safe Life, an eternal Life. If you live in Christ, you shall live with Christ: if you live in the Spirit, you shall be quickened by the Spirit: if you live the Life of God, you shall live in his Presence. In a word, if you walk in the Paths of Life, which I have this day shown you, you shall live, not the Life of Men only, but of holy Angels; you shall live a Life as far beyond the Life of Kings, as Heaven is above the Earth. The Life of the best and happiest Kings hath been attended with much Care and many Dangers: nor is any Prince's Life-time so splendid, but that the Day is sometimes darkened over him, and Storms beat on him, and perhaps his Sun sets in a Cloud. 'Tis otherwise to be conceived of this Life; when once attained, it is never darkened, never eclipsed, never ended.  
Oh that you would then learn to die with Christ, to Sin, to the World; to live by the Faith of the Son of God; to be conformed to him, by putting on the same mind that was in Christ; to live to God; to do, not your own will, but the will of your Father which is in Heaven; to commit your Souls in well-doing, when you suffer for him, as to a faithful Creator. Is the Loss of Credit, Goods, Peace, Liberty, Life, terrible to you? Why, the Life propounded to you will sweeten all. Death itself (though the King of Terrors) is to them that are in Christ as a Serpent without a Sting, which you may handle without Danger, without Fear: it will but (as the Poets feign of Medea's Medicaments) let out your old Blood, and beget new Life.  
When I consider the voluptuous and worldly Life of most, it pities me to think, that Men, made to live like Angels, should choose to live more Pecudum, a Life not higher than the Life of Beasts: that those who are made for God, for Christ, for Heaven, to live there, should terminate their Thoughts, Affections, Endeavours, on things on Earth, on Money, gay Clothing, Mirth, Riot, Pomp, State, Favour of men, Vainglory, and such like momentany things, which must pass away, and likely lead men to Hell, and end in a Life with Devils.  
Oh follow Christ, I beseech you. If you value your Souls, cast them not away on Trifles. Learn the Path that Christ chose to Life: follow him, and you shall live with him. Let, I beseech you, the serious Warning of Christ, Matth. 7.13, 14. take impression on you: Enter ye in at the straight Gate; for wide is the Gate, and broad is the Way that leadeth to Destruction, and many there be which go in thereat. But straight is the Gate, and narrow is the Way which leadeth unto Life, and few there be that find it. Let your drowsy spirits heed S. Paul's monitory Alarm, Eph. 5.14. Awake, thou that sleepest, and arise from the dead, and Christ shall give thee Life. Amen.  
LAUS DEO.    

GOD's PRESENCE, Fullness of Joy. Part II.  
The Twenty-second SERMON.  PSAL. xuj. 11. 
In thy Presence is fullness of Joy, and at thy right hand there are Pleasures for evermore.  
THIS Psalm is a Golden Psalm of David, and the words which I have read to you make the Close of it: which whether they are meant of Christ, or of David, or both, and so are applicable to Christ and his Members, hath been formerly considered. In reference to both the First Proposition in them hath been already handled; and therein the Encouragement which Christ had, and all Believers have, in their Sufferings, by God's showing them the way of Life, hath (though much short of what so precious an Argument deserved) been somewhat unfolded to you.  
That which is yet farther to be insisted on, is the latter part of the Verse: in which, I told you, are contained two more Observations.  
2. That in God's Presence there is Fullness of Joy, or, Satiety of Joys before his Face, to Christ and all Believers.  
3. That at his right hand they shall have Pleasures for evermore, or, Pleasures at his right hand to perpetuity.  
This latter S. Peter omits in his Citation of this Scripture, Act. 2.25, etc. Yet it is not improbable but he alludes to it vers. 33. where he useth these words, Therefore being by the right hand of God exalted: and that the Holy Ghost intended it for a Prediction of Christ's Ascension and Sitting at the right hand of God; and so it is applicable both to Christ's Exaltation, and our sitting together with Christ in heavenly places; of which S. Paul speaks Eph. 2.6.  
But the former is expressly mentioned, with some little difference in the Reading, Thou shalt fill, replenish or make me full of Joy, or Gladness, with thy Countenance, Face, or Presence. And it is alleged, as being the Cordial that strengthened and restored the Spirits of Christ in his Agony at his Death; which is intimated in that speech of the Author to the Hebrews, (12.2.) Looking unto Jesus, the Author and Finisher of our Faith, who for the joy that was set before him endured the Cross, despising the Shame, and is set down at the right hand of the Throne of God: which shows, that both in the Garden and on the Cross our Saviour had his Eye on the Joy that was set before him, as the Prop and Basis that did support him in those extreme Passions and heavy Burdens, which no other Shoulders but his could bear, so as not to sink under their pressure. And S. Peter tells us, (1 Epist. 1.11.) That the Prophets searched what or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the Sufferings of Christ, and the Glory that should follow, or the Glories after them. Which shows that the Prophets did testify beforehand, together with the Sufferings of Christ, the Glories after them: which no doubt was done in Isa. 53. Psal. 22. and in many other places: of which number I question not but these words of my Text are, by S. Peter's alleging them Act. 2.28.  

My II. OBSERVATION I shall consider in these Four Propositions.  

1. That there are Joys in God's Presence, or, with his Face, or Countenance.  
2. That there is a Fullness in these Joys.  
3. That these Joys in their Plenitude, or Fullness, belong to Christ, and those who believe on him to eternal Life.  
4. That the Assurance and Expectation of these Joys was the grand Encouragement and Support of Christ in his Obedience active and passive, and is so still to all the Holy Saints, who do and suffer according to the Will of God.    

I. PROPOSITION.  
That there are Joys in God's Presence, or, with his Face, or Countenance.  
The same is in other words taught us Psal. 36.9. For with thee is the Fountain of Life: in thy Light (that is, in the Light of thy Countenance) we shall see Light, that is, Joy and Gladness; according as it is explicated Psal. 97.11. Light is sown for the Righteous, and Gladness for the Upright in heart. To like purpose is that passage Psal. 30.5. In his Favour is Life: Weep may endure for a night, or in the evening; but Joy cometh in the morning. Though in the Nighttime or Evening, when the black Veil of Death covers their Faces, there is Sadness and Weeping even to the Righteous; yet Joy comes in the Morning of the Resurrection, when the Sun of Righteousness shall appear with Healing in his wings, Mal. 4.2. and they shall see the Face of God.  
The better to conceive this, we must consider, 1. What Joy is: 2. What Joys are in the Presence of God: 3. And from what Cause or Motive they come.  
I. What Joy is.  
Joy is that Affection of the Soul, whereby it embraceth some present or future Good. For there is a Rejoicing in Hope, (as the Apostle speaks Rom. 12.12.) Abraham rejoiced to see Christ's day; and he saw it, and was glad, Joh. 8.56. Now of all Affections this is the sweetest to a man's self, as Love is the sweetest to others. Joy is that which cheers the Spirits, enlargeth the Heart, which is shriveled up and contracted, like a Purse, by Grief and Fear. It makes the Countenance lightsome, the Feet and other Members lively and nimble; furthers the Concoction of our Meat, makes our Sleep, which refresheth the body, sweet to us. And therefore Joy is most suitable to the Will of man, and, if the Mind be in its right wits, is always desired.  
Now Joys are of several sorts, according to the variety of the Objects, Motives and Means of Rejoicing. There are Objects of Joy within us, and without us; matters carnal or spiritual, temporal or eternal, present or future; from faith or sight, hoping or feeling; natural, and acquired; longer or shorter in duration: which make our Joys either more pure or mixed, greater or lesser, with great difference in degrees upon variation of Circumstances, different apprehensions of the Object, and the Good that accrues by it; either comparatively with the precedent Evil felt or feared, or absolutely, as the thing is good in itself and its own nature, or in respect of our Interest in it good to us.  
Should I here make a Philosophical discourse of this Affection, and exhibit to you a Scheme of the several kinds, degrees, properties and effects of this one Affection, I might spend more than an hour upon this Subject. But I pass to the next Head.  
II. What Joys are in the Presence of God.  
Those Joys are the best which spring from the embracing of the best and most lasting Good, with least Defectiveness, and greatest Latitude. And such are the Joys that are in the Presence of God, or, with his Face and Countenance. For therein there is, 1. a perfect Freedom from all Evil; 2. an entire Enjoyment of all Good in its Purity and Resplendency.  
1. The Evils a man is delivered from do much enhaunse his Joys. He that is delivered from Dangers and Fears doth rejoice: and the Joy is the more, if the Dangers were great and apparent, the Fears of Evil imminent and oppressing; still more, when the Evils have been felt, and that with much Anguish and long Continuance. How do men rejoice, when they have overthrown their Adversary in a Lawsuit, in which if they had been cast, they had been undone in their Estates? How do men rejoice, when they have overcome their Enemies in Battle, to whom if they had been Captives, they had been led into Exile from their own Country? How do Slaves rejoice, when they are redeemed from Turkish Bondage, and, in stead of rowing in their Galleys, are returned to live with their own Masters in their own Families? How do Prisoners condemned to the Gallows rejoice, when the King sends them a Pardon, and they escape the hands of the Executioner?  
These Deliverances do cause much Joy and Exultation in men, and sometimes much Glorying; though perhaps they be not long free from the Fear and Danger of their Evils, but, in the Change of Fortune, fall into the same or greater Mischiess: or if they escape them, yet their Victory, Pardon, or Redemption, though it bring them Liberty, perhaps reduces them to Poverty and a low estate. And, which is worst, although they overcome their Adversary on Earth, yet the Devil their Adversary prevails against them; though they get the Victory against their other Enemies, yet they are led captive by their own Lusts which sight against their Souls; though they be without Wounds by a Sword in their Bodies, yet they have sore Wounds in their Consciences by their Sins; though they be pardoned by the King, yet they are condemned by the King of Kings; though they are redeemed from Turks, yet not from Hell. And sure a Holy heart that prospers in the one, and not in the other, finds his Joys damped so, as that he can scarce think those Deliverances worth the rejoicing in.  
A Holy heart rejoiceth indeed with hearty Joy, when he prevails against his Adversary the Devil and his Temptations; when he is cured of the Wounds of his Spirit; when he hath gotten power over that Body of death that makes him cry out, O wretched man that I am! who shall deliver me from it? They are the Desertions of God, the Domineering of his Corruption, the Absence of God's Spirit, his Decay in Prayer, his Doubts of his Interest in God's Grace, his Backslidings, Inconstancy in good, and such like Spiritual Evils, that do most annoy him, eclipse his Joys, beget in him Lipothymies, Fainting fits, cold Sweats, Trembling of Heart, Fearfulness and Dejection of Spirit. These break his Bones, envenome his Spirits, make him loathsome to himself, as a man whose Wounds stink and are corrupt. And therefore there is no Joy to such an one, till he have the Joy of Salvation from God; till in the multitude of the thoughts of his Heart, the Comforts of God refresh his Soul; till he finds the Presence of God accepting him; till he sfinds that God prepares his Heart to Prayer, and then inclines his Ear to hear; till God speaks Peace to him, sprinkles the Blood of Christ on his Conscience, and frees him from his Fear of God's Wrath and Condemnation; till there be a Messenger, an Interpreter, one among a thousand, to show unto him his Righteousness; till God be gracious unto him, and saith, Deliver him from going down to the Pit, I have found a ransom; till he pray unto God, and he be favourable unto him, and he see his Face with Joy: as Elihu speaks, Job 33.23, 24, 26. He is not till then free from Anguish of Spirit and Anxiety of Soul.  
In the day of my Trouble, saith Asaph, (Psal. 77.2, 3, 7, 8, 9) I sought the Lord: my Sore ran in the night, and ceased not; my Soul refused to be comforted. I remembered God, and was troubled: I complained, and my Spirit was overwhelmed. Will the Lord cast off for ever? and will he be favourable no more? Is his Mercy clean gone for ever? doth his Promise fail for evermore? Hath God forgotten to be gracious? hath he in anger shut up his tender Mercies? Thus mournfully also speaks Heman the Ezrahite, Psal. 88.3, 6, 7. My Soul is full of Troubles, and my life draweth nigh unto the Grave. Thou hast laid me in the lowest Pit, in darkness, in the deeps. Thy Wrath lieth hard upon me, and thou hast afflicted me with all thy waves. And then expostulates, vers. 14, etc. Lord, why castest thou off my Soul? why hidest thou thy face from me? I am afflicted, and ready to die: while I suffer thy Terrors, I am distracted. Thy fierce Wrath goeth over me, thy Terrors have cut me off. They come round about me daily like water, they compassed me about together.  
Such Complaints are frequent in the Psalms, Job, and Hezekiah's Song. In the Penitentials of Holy men, (in the Relation of the Lives of Godly persons of tender Consciences, Men and Women, of former and later days,) we meet with such Apprehensions of their Sins, dangers of Temptations, want of God's Spirit, hiding of his Face, as benight their Souls, take away their Joys, fill them with Pensiveness, Horror, and Fear of Divine Vengeance, of Hell-sire, of Apparitions of Devils, that they can neither feed pleasantly in the day, nor rest quietly in the night, but look ghastly with dejected Countenances, and go mourning, in the bitterness of their Spirit, all their days.  
But when these Clouds are scattered, this Darkness taken away, so as that they can say with that Martyr, He is come, He is come; [Glover, in Queen Mary's days, burnt at Coventry;] when they can discern the Light of God's Countenance shining upon them, can see him reconciled in Christ, can hear the voice of Christ speaking to them, Son, be of good cheer, thy Sins are forgiven thee; when they find the Spirit enabling them to pour out their Souls before the Lord; when their Souls can send this Challenge to the Gates of Hell, Who shall lay any thing to the charge of God's Elect? it is God that justifieth. Who shall condemn? it is Christ that died, or rather is risen again, who also sitteth at the right hand of God, making Intercession for us. Who shall separate us from the Love of God? Then there is rejoicing indeed, than they rejoice with Joy unspeakable and full of glory, 1 Pet. 1.8. Though they be in much Affliction, they can sing in the Fire, and clap their hands at the Stake; in a poor Cottage, in a Prison, they can be as merry as if they were in a stately Palace: for than they are delivered from their greatest Enemies, and their greatest Fears.  
Now the Joys that are in the Presence of God are for Deliverance from these Evils, from all of them, bodily and spiritual; from unrighteous Sentences of men, violent Captivity, forcible restraint of Liberty, Sickness, Losses, Sorrows, Death; and, which is more, from all Corruptions within, Temptations to Sin from without, from the Malice of men, the Power of Satan, the Hiding of God's Countenance, the Absence of his Spirit, the Fear of Hell. They that are with God, in his Presence, do as the Children of Israel did, when they saw the Egyptians dead on the Seashore, they triumphantly glory in their Deliverance: they sing as it were a new Song before the Throne: they sing the Song of Moses and of the Lamb, with the Harps of God, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy Ways, thou King of Saints, Rev. 15. v. 3. There they, with the greatest glorying and magnanimity of Spirit, take up the speech of the Apostle, 1 Cor. 15.55, 56, 57 O Death, where is thy Sting? O Grave, where is thy Victory? The Sting of Death is Sin, and the Strength of Sin is the Law. But thanks be to God, that giveth us the Victory, through our Lord Jesus Christ.  
2. The Joys that Believers have in God's Presence are not only because of Freedom from all the Evils which in their life-time did annoy them, but also by reason of the entire enjoyment of all Good in its Purity and Resplendency. Many things there are which men rejoice in on Earth: and if but in one single Excellency they find themselves go beyond others, how do they glory in it, as if others were not to be named the same day with them? Some rejoice in their Descent and Parentage; as Pharaoh, I am the son of the wise, the son of ancient Kings, Isa. 19.11. Some in their Beauty; as Absalon, that gloried in his unblemished Body and goodly Head of hair. Some in their Wisdom and Skill, their Riches and Prosperity; as the King of Tyrus, that had his Heart lifted up, and said, I am a God, I sit in the Seat of God, in the midst of the Seas. Behold, thou art wiser than Daniel; there is no Secret that they can hid from thee. With thy Wisdom and with thy Understanding thou hast gotten thee Riches, and hast gotten Gold and Silver into thy Treasures; and thine Heart is lifted up because of thy Riches, Ezek. 28.2, 3, 4, 5. Some in their Honours; as Haman did in King Ahasuerus his promoting him, Esther 5.11. Some in their Righteousness; as the Pharisee that boasted he was not as other men are, nor as the Publican, Luk. 18.11. Yea, some can rejoice in their unsociable, Cynical, sour, austere Deportment, though it be but a Delusion, if they conceive Holiness in it; as Monks, Anchorets, Quakers, and such like, have done, and do at this day.  
All these, and many more things, the Hearts of men can rejoice in, though they be some of them but vain things, some but petty good things; yea, if they were enjoyed in their Confluence, as Solomon enjoyed them, (who had Wealth, and Wisdom, and Beauty, and Dominion, and  the carnal Heart of man affects; and yet, after his ample experience of the Sweetness of them, giveth this account of them, Eccles. 1.2. Vanity of Vanities, all is Vanity, yea Vexation of Spirit) they produce but a forced Mirth, Sardonium Risum, notwithstanding which, in the midst of Laughter the Heart is sorrowful, and the end of their Mirth is Heaviness. As it was with Belshazzar, Dan. 5.6. He was in his Royal Palace at Babylon, carousing in gold and silver, with his Wives and Concubines, praising his Gods; when on a sudden, upon a Hand's writing on the Wall, the King's Countenance was changed, and his Thoughts troubled him so, that the Joints of his Loins were loosed, and his Knees smote one against another.  
That which is worth rejoicing at indeed, as begetting a permanent and genuine Joy, suitable to the Spirit of a man, is his Acquaintance with God, his Knowledge of him, God's Adopting him to an Inheritance with him, his Relation to the Son of God, the Habitation of his Blessed Spirit in him, the Holiness of his Heart, the Beauty that is in the hidden man of the Heart, which is in the sight of God of great Price; the hearing of his Prayers, the accepting of his Works, the glorifying of his God, the Love of his Saviour. In these things are the Joys of the Saints. So saith S. Paul, We are they that rejoice in Christ Jesus, and have no confidence in the flesh, Phil. 3.3. God forbidden that I should rejoice in any thing save in the Cross of our Lord Jesus Christ, whereby the World is crucified unto me, and I unto the World, saith the same S. Paul, Gal. 6.14. Many there be that say, Who will show us any Good? Lord, lift thou up the light of thy Countenance upon us. Thou hast put Gladness in my heart, more than in the time that their Corn and their Wine increased, saith David, Psal. 4.6, 7. And again, I have rejoiced in the way of thy Testimonies, as much as in all Riches, Psal. 119.14. These things do indeed beget the most solid Joys, which enlighten the Eyes, and cheer the Heart under many Wants, many Dangers, many Persecutions, many Expectations of future Evils.  
And yet these Joys are eclipsed to the most Holy man. Sometimes by his own Sins, and the Withdrawing of God's Spirit from him; as the case was with David. Sometimes by reason of Calamities, and the sinful Practices of his Children; as it was also with him. Sometimes from his Doubting of his own spiritual Estate, from the want of such Feeling as once he had of the Efficacy of God's Grace in his Heart, by the Motions of it to holy Exercises, to Prayer, Praising God, and heavenly Meditations; in the quieting of his Spirit, by remembrance of God's Covenant of Grace in Christ, the Love of Christ in giving himself for him; in the assurance of his Perseverance to the end, and the knowledge of his Integrity. Yea, Holy persons do often go mourning all their days, charging themselves with Hypocrisy, with Blasphemy against the Holy Ghost, with Apostasy, condemning themselves as Reprobates, uncapable of Pardon, destitute of all Grace, and so no better than Firebrands of Hell; and this even while they pray for Pardon, repent of Sin, are of so tender Consciences, that they fear to sin against God, and would rather die a thousand Deaths then once speak the least evil of Christ or God.  
If none of these Clouds do darken the Joys of Holy men here; yet there are other things which do, and will certainly, while they are on Earth, much diminish them. The Sins which they see committed by others are no small Vexation to Holy men. Just Lot was vexed with the filthy Conversation of the Wicked: for, dwelling among the Sodomites, in hearing and seeing, he tormented his righteous Soul from day to day with their unlawful deeds, 2 Pet. 2.7, 8. The Sufferings of the Saints are no small Affliction to their Fellow-members. If one Member suffer, all the Members suffer with it; as if one Member be honoured, all the Members rejoice with it, 1 Cor. 12.26. Much more are their Sins. The incestuous Corinthian's sinful taking his Father's Wife, was matter of Mourning to the whole Church. So the Schisms in that Church, the Disorders in their Assemblies, their Yielding to communicate with Idolaters in their Idolatries, their going to Law one with another before Infidels, and not composing their Differences between themselves, were matter of Affliction to S. Paul. I fear, saith he, (2 Cor. 12.20, 21.) lest when I come, I shall not find you such as I would; lest my God will humble me among you, and that I shall bewail many which have sinned already, and have not repent of the Uncleanness and Fornication and Lasciviousness which they have committed.  
The Ignorance, Unteachableness, Unfruitfulness of his Hearers, much more their falling away into Errors and scandalous Practices, is no small Grief to a Godly Pastor; which makes him walk heavily, and complain to God, serving him with many Tears and Temptations.  
Yea, the deferring of a Christian's Hope makes his Heart sick; he is weary with waiting, so that he cries, Come, Lord Jesus, come quickly. Ourselves, which have the First-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the Adoption, to wit, the Redemption of our bodies, Rom. 8.23. In this we groan earnestly, desiring to be clothed upon with our house which is from Heaven. For we that are in this Tabernacle do groan, being burdened; not for that we would be unclothed, but clothed upon, that Mortality might be swallowed up of Life. Being confident, and willing rather to be absent from the Body, and to be present with the Lord, 2 Cor. 5.2, 4, 8.  
But they that are in the Presence of God have all Good. They have the most high Descent, as being born of God: the most perfect Beauty in Soul, having the Image of God perfectly restored; and at the Resurrection their Bodies fashioned like unto the glorious Body of Christ. They become fully Rich, being made Heirs of God, joint-heirs with Christ, Rom. 8.17. When they have overcome, they shall inherit all things: God will be their God, and they shall be his Sons, Rev. 21.7. They have advancement to Honour and Greatness. To him that overcometh, saith our Saviour, (Rev. 3.21.) will I grant to sit with me in my Throne; even as I also overcame, and am set down with my Father in his Throne.  
I will not say that the Blessed Saints and Angels that stand in God's Presence are omniscient: They know not the Secrets of men's hearts, much less the secret Counsels of God, whose Ways are unsearchable, and whose Paths past finding out. That Conceit of some of the Papists, about the (Speculum Trinitatis,) the Glass of the Trinity, as if by seeing God, they could see all things in him, (according to that saying of Gregory, Videt omnia qui videt Videntem omnia,) is most false: though some of them make use of it, to excuse their abominable Invocation of Saints deceased, whom they absurdly and foolishly pray to for all sorts of Good things, though they know neither them nor their Necessities, much less their Hearts. But I may safely say with the Apostle, 1 Cor. 13.9, 10, 12. Now we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away. Now we see through a Glass darkly, or in a Riddle; but then face to face: now I know in part; then shall I know even as also I am known. The Beatifical Vision of God will perfect our Holiness and Wisdom so far, as to free us from all Error and Folly, which now do miserably misled us; from all Ignorance, which now doth sadly perplex us: it will enlighten us with that Knowledge, which will be sufficient to glorify our God, and satisfy ourselves. As the Light of Heaven exceeds the Light of the Sun: so the Light of the Soul in those that are with God exceeds all the Light that was in Adam by Creation; in Moses, S. John, S. Paul, or any other of the most enlightened Saints on Earth, by Revelation.  
In a word, there is no kind of Good, which is meet for a created Being and an adopted Child of God to have, but it is conferred on those Holy persons that are in the Presence of God; which makes their Joys unspeakable and full of Glory. But they are still more sweetened from the consideration of the Fountain whence they flow: which is next to be considered.  
III. What is the Cause and Motive from whence these Good things, these Joys, do proceed.  
And that is the Love and Purpose of God, which is immutable. Ointment and Perfumes rejoice the Heart: so doth the sweetness of a man's Friend by hearty Counsel, saith Solomon, Prov. 27.9. The Love and hearty Welcome that a man meets with, makes the Feast the more pleasant. Eat not thou the Bread of him that hath an evil Eye, neither desire thou his dainty Meats. For as he thinketh in his heart, so is he: Eat and drink, saith he to thee; but his heart is not with thee. The Morsel which thou hast eaten thou shalt vomit up, and lose thy sweet words, Prov. 23.6, 7, 8. Oftentimes men are invited to a great Feast, but it is not out of Love, but for some sordid Ends, to engage them in something which they will find cause after to repent of; it is not with True-heartedness: which makes many sad at Feasts, as fearing an After-reckoning. Joseph's Brethren, when they sat at meat with him, marvelled one at another, Gen. 43.33. not well knowing whereto that Invitation tended. When men believe they are welcome indeed, and that they are feasted in Love, they feed hearty, and are merry, without any Check in themselves, or fear of After-repentance. It is so with them that feast in Heaven; that are called to the Supper of the Lamb; that eat and drink in his Kingdom; that partake of that Feast full of fat things, a Feast of wine on the lees, of fat things full of marrow, of wine on the lees well refined, Isa. 25.6. that partake of the Delicacies of Heaven, of the Riches and costly Entertainment there: they know they are hearty welcome to Heaven; that they are not invited as Esther invited Haman to her Banquet, to betray him, but that they are in God's Presence out of the purest Love, out of the most sincere Motive, their Faithfulness to him, their Sufferings for him; and to the most desirable End, the mutual Solace and Content of each in other: God hath not any intent to make a farther Trial of them, as of Adam in Paradise; but to put an end to their Sufferings and hard Service, that they may keep an everlasting Sabbath with him in Glory.  
I have showed you in some Adumbration those things which Eye hath not seen, nor Ear heard, neither hath it entered into the Heart of man to conceive, even the things God hath prepared for them that love him, 1 Cor. 2.9. Whereby I have given you a little Taste of those Joys, the Fullness of which in God's Presence I should now insist on, which was my   

II. PROPOSITION.  
That there is a Fullness in these Joys.  
This might be demonstrated by the Kind's of them, they being not only bodily, but Spiritual; not mixed, but pure; not in a less, but a most intense degree; not for a short time, but for ever. But this may perhaps be declared more fully in the handling of the III. OBSERVATION, That at God's right hand there are Pleasures for evermore.   

III. PROPOSITION.  
That these Joys in God's Presence, in their Plenitude or Fullness, as they belong to Christ, so also to all true Believers.  
This is deducible from our Lord Christ 's words, Joh. 16.20, 21, 22. Verily, verily, I say unto you, that ye shall weep and lament, but the World shall rejoice; and ye shall be sorrowful, but your Sorrow shall be turned into Joy. A woman when she is in travail hath Sorrow, because her hour is come: but as soon as she is delivered of the Child, she remembreth no more the Anguish, for joy that a man is born into the world. And ye now therefore have Sorrow: but I will see you again, and your Heart shall rejoice, and your Joy no man taketh from you. Whereupon the Apostle saith, 1 Joh. 3.2. Beloved, now are we the Sons of God, and it doth not yet appear what we shall be: but we know, that when he shall appear, we shall be like him, for we shall see him as he is. The same condition of Joy and Glory, though in an inferior degree, shall be to the adopted Sons of God, as is to the onely-begotten Son of God: and it is God's righteous Judgement, that they which sow in Tears should reap in Joy, Psal. 126.5.   

iv PROPOSITION.  
That the Assurance of these Joys set before Christ was the grand Support and Encouragement of him in his Obedience active and passive, and is so still to all the Holy Saints, who do and suffer according to the Will of God.  
As concerning Christ, it is expressly delivered, Heb. 12.2. that for the Joy set before him he endured the Cross, despising the Shame. And that it is so to all the Servants of Christ, is frequently told us. Rom. 5.1, 2, 3. Being justified by Faith, we have Peace with God through our Lord Jesus Christ: By whom we have access by Faith into this Grace wherein we stand, and rejoice in the hope of the Glory of God. And not only so, but we glory in Tribulation also. 2 Cor. 4.16, 17, 18. For which cause we faint not; but though our Outward man perish, yet the Inward man is renewed day by day. For our light Affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of Glory; While we look not at the things that are seen, but the things which are not seen: for the things which are seen are Temporal; but the things which are not seen are Eternal.   

APPLICATION.  
I do but cursorily pass over these Points, that I may make some Application to your use: and that shall be,  
1. To refute the Censures of Carnal men, who count the Course of the Righteous to be Madness, and his End without Honour; and therefore have him in Derision, and as a Proverb of Reproach: as it was observed long ago in the Book of Wisdom, Chap. 5.3, 4. They can discern no Joys in the humble penitent Believers, either at present or for the future. They are no whit acquainted with the Joy of the Holy Ghost, nor the Comforts of Christ, nor the Fullness of Joy that is in the Presence of God: and for this cause imagine the mortified Christian to be but a melancholic man, that foolishly pines away himself, not enjoying that Mirth and that Benefit of such things as are allowed to the sons of men. And therefore if they find a person to be of a wounded Spirit, of a troubled Conscience; if through Weakness a person of a tender Conscience be pensive, afflicted with the sense of Sin, and perplexed in Spirit; they impute it to Religion, to hearing of Sermons, and performing other holy Duties: while they themselves think there is nothing better than to be merry while they may; to eat and drink, for to morrow they shall die. Come on, say they, let us enjoy the good things that are present; and let us speedily use the Creatures like as in youth. Let us fill ourselves with costly Wine and Ointments: and let no Flower of the Spring pass by us. Let us crown our selves with Rosebuds before they be withered. Let none of us go without his part of our Jollity; let us leave tokens of our Joyfulness in every place: for this is our Portion, and our Lot is this, Wised. 2.6, 7, 8, 9 Come ye, say they, I will fetch Wine, and we will fill ourselves with strong Drink; and to morrow shall be as this day, and much more abundant, Isa. 56.12.  
But sure, sober Infidels have taken such Speeches to be rather the Speeches of Brutes then of Men. Who can conceive that Man, that hath an immortal Spirit breathed into him from the Father of Spirits, should have no higher Joys then sensual Delights? that he should be satisfied with such Contents as are only from Sublunary things? If the Philosophers knew that Virtue of itself could give such Tranquillity of mind, such ample Content, as that they could discern the Joys of Sensualists to be but the Foolery of besotted men; Christians may discern that the Joys of Philosophers, in their dim Light of Reason and Moral honesty, together with their glorying in their Idols, could be but as Moonlight, compared to the Sun, and their Joys in Christ. In God's Favour and Presence are the real Joys; though obscured from the World by the mean Condition upon Earth of those that possess them.  
2. Oh then, you who have heard what Joys there are in God, be persuaded to quicken and comfort yourselves by them. Let not the Scoffs or Censures of the profane Carnalist affright you from your Choice. Place your Hope in the pursuance of those Joys that are Spiritual, that are Heavenly. David, Moses, S. Paul, and He who was the wisest of men, (our Lord Christ,) slighted all the Contents on Earth, and patiently underwent all Afflictions, all the Reproaches and Persecutions of men, that they might attain the Fullness of Joys in God's Presence. Surely, should all your days on Earth be spent with never so much Mirth, yet you would be great Losers, should you lose the Joys of Heaven. Yea, the want of the Peace of Conscience, and Joy in the Spirit, on Earth, will so damp the Joys of the most Atheistical Voluptuaries on Earth, that they will find them to be far short of that Sweetness they imagine in them, and in the end to be as Gall and Wormwood in their Bowels. On the other side, the Joys of Christ and Christians in present fruition, and future hope, will countervail all those bitter Potions they drink here, and fill them with endless and unmeasurable Satisfaction hereafter. Let then the Joy of the Lord be your strength, Nehem. 8.10. your Encouragement to follow all the Holy ones of God, chief our Lord Christ, running with patience the Race set before you, and looking unto Jesus the Author and Finisher of your Faith. Amen.  
LAUS DEO.    

MAN'S Guide to Glory.  
The Twenty-third SERMON.  PSAL. lxxiij. 24. 
Thou shalt guide me with thy Counsel, and afterwards receive me to Glory.  
WE have in this Psalm (whether composed by, or for Asaph to sing) a Skirmish between the Flesh and the Spirit, with the Victory of the Spirit, thereby strengthened to stand for God, and to adhere to his Party. The Combat arose from the Quarrel that humane Reason had against Divine Providence, as either unequal, or impotent, in that the Wicked prospered in the world, when the Godly as poor Abjects were depressed and trampled upon by the Nimrods' of the Earth: As if this did argue, either that God was ignorant of humane Affairs, that he saw not through the thick Clouds; that (according to the Epicurean Fancy) he followed his Pleasure in Heaven, and let things below run at random, leaving them to Chance: or that he would not or could not remedy such Irregularities, as fell out in the Government of this lower World.  
To which the Spirit opposeth (after some Staggering) this Defence: That the Prosperity of the Wicked was but for a moment, an empty Bitter-sweet, a fancied Dream, a mere Vanity, ending in Terrors which suddenly and irresistibly cast them down, like a Hurricane, and so carry them away to Destruction and Consumption. That, on the other side, the Godly are preserved and guided to Glory. And thence is the Spirit's Io Paean, its triumphant Song, ascribing Happiness to men of pure Hearts, and expressing a Resolution to hold fast to God, as being well assured of Divine Guidance and Advancement, (in the words read to you) Thou shalt guide me with thy Counsel, and afterwards receive me to Glory.  
In which words the Psalmist expresseth the Foundation of his future Happiness: as in the Verse before he declares the Cause of his present Standing, notwithstanding the Storm of Temptation that was upon him; upon what Bottom he secures his Soul, notwithstanding such Onsets and Perils of wandering out of his way to Blessedness. For attaining of which Felicity, he ascribes nothing to a fancied Light within him, or power of Free will; but to that special efficacious Grace, which is preventing and sustaining, that worketh in God's people both to will and to do of his good pleasure, Phil. 2.13. His Tuition and his Guidance is the entire and only Cause of a Saints assured Beatitude. And this the Author of the Psalm doth acknowledge, whilst he expresses the sense he had of his own nearness to Ruin, (when, as it is vers. 2. he found that, as for him, his Feet were almost gone, his Steps had well-nigh slipped) had not God been with him continually, and held him by the right hand, guided him with his Counsel, and led him to Glory. From whence these Observations offer themselves.  

1. That when God leaves a person to his own Counsel, it is a Forerunner of his Perdition.  
2. That it is the Safety of God's Servants, that they are guided by his Counsel.  
3. That those whom God guides by his Counsel, he doth bring to Glory.   

I. OBSERVATION.  
That when God leaves a person to his own Counsel, it is a Forerunner of his Perdition.  
That which is said Psal. 81.12. that God gave the people of Israel up unto their own hearts Lust, and they walked in their own Counsels; and therefore he did not subdue their Enemies, nor turn his hand against their Adversaries, vers. 14. doth sufficiently intimate, that the Cause of their wasting and spoiling by their Enemies was God's leaving them to their own Hearts Lusts, and their walking in their own Counsels.  
The like Speech we have in the New Testament, in that Sermon which was made by S. Paul and Barnabas at Lystra, when, to take them off from their intention of sacrificing to themselves, they told them of the Evil of their do, and of the pernicious Consequence of their practices in sacrificing to them that were but Vanities; and how that God in times past suffered all Nations to walk in their own Ways.  
Which Passages do evince, that the reason why both Jews and Gentiles were under Sin, all the World were become guilty before God, all had sinned, and came short of the Glory of God, Rom. 3.9, 19, 23. were under Wrath and Condemnation, was because they were left to their own Counsels. For in that case, as it is Rom. 1.18. they held the Truth in unrighteousness: vers. 22. professing themselves wise, they became fools. Wherefore God also gave them up to Uncleanness, through the Lusts of their own Hearts, to dishonour their own bodies between themselves: Who changed the Truth of God into a Lie, and worshipped and served the Creature more than the Creator, who is blessed for ever, Amen, vers. 24, 25. For this cause God gave them up unto vile Affections. And even as they did not like to retain God in their Knowledge, God gave them over to a reprobate mind, to do those things which are not convenient, vers. 26, 28. which brought upon them the Judgement of God. And to like purpose is that Prediction, (which is upon cogent reason conceived to be verified in the Roman Apostasy) 2 Thess. 2.10, 11, 12. Because they received not the love of the Truth, that they might be saved; for this cause God shall send them strong Delusions, that they should believe a Lie: That they all might be damned, who believed not the Truth, but had pleasure in unrighteousness.  
And it is indeed just with God, that they who forsake him should be forsaken by him; which must of necessity be their Downfall: for men's own Counsels are but as rotten Posts, which if they be shaken, the House will fall of itself. All the Thoughts and Devices of man are but vain; even the Wisdom of the world is Foolishness with God: for it is written, He taketh the wise in their own Craftiness: and again, The Lord knoweth the Thoughts of the wise, that they are vain, 1 Cor. 3.19, 20. It is with Men as with Sheep that wander from their Pasture and Shepherd, they are caught and made a Prey to Wolves and Foxes: so those who leave God's Counsel, and choose their own Ways, are easily beguiled and enslaved by Satan to their Destruction. But, which is the   

II. OBSERVATION.  
It is the Safety of God's Servants, that they are guided by his Counsel.  
There is a twofold Counsel of God. The first is that Counsel by which he guides himself: of which the Apostle speaketh Ephes. 1.11. that God worketh all things after the Counsel of his own Will; and of which the Psalmist saith, Psal. 33.10, 11. that The Lord bringeth the Counsel of the Heathen to nought; he maketh the Devices of the people of none effect: The Counsel of the Lord standeth for ever; the Thoughts of his Heart to all generations. And this Counsel of God is oft times contrary to Man's, and clean different from Man's Imaginations. For though there are many Devices in man's heart; nevertheless the Counsel of the Lord that shall stand, Prov. 19.21.  
Hereby he asserts his own Singularity, Independency, and Sovereign Dominion: as Isa. 46.9, 10. Remember the former things of old, for I am God, and there is none else; I am God, and there is none like me, declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My Counsel shall stand, and I will do all my Pleasure.  
This is not that Counsel of God by which he guides his Servants to Glory; this being the Secret which belongs only to the Lord. But it is the Thing revealed which belongs to us, that we may hear it and do it; it is this Counsel of God whereby he guides his people, and brings them to Glory. And though it be true, that even this is a Secret in respect of the World, the Great things of God's Law are strange things to them, the Mystery of Godliness is so profound, so confessedly great, as that none of the Princes of the world knew it; yea, when it was in Christ opened, it was the hidden Wisdom of God in a mystery, containing such things as Eye had not seen, nor Ear heard, nor had entered into the Heart of man to conceive, even the things which God hath prepared for them that love him: Yet it was ordained by God before the world, to our Glory, and revealed to his people by his Spirit, who have received, not the spirit of the world, but the Spirit which is of God, that they might know the things which are freely given them of God: as it is 1 Cor. 2.12. This Secret of the Lord is with them that fear him, and he will show them his Covenant.  
This is not either an imaginary Light in every man, conceived by deluded Quakers as sufficient to guide them to God: nor is it any peculiar Enthusiasm, such as Fanatic spirits have been deceived by: nor any such Dreams and Apparitions as Friars and Monks have themselves been abused by, and miss-led other persons, in times of Ignorance: nor any such vain Raptures or Conceits, as those whereby men have been so lifted up, as to despise others as Pigmies in Knowledge in respect of themselves, or to fancy as if they were of God's Privy Council. But the Counsel of God by which he guides his Servants is his Word, containing his Precepts, his Promises, and  Revelations in Holy Scripture he hath delivered for our learning, that we through Patience and Comfort of the Scripture might have hope: especially the word of the Truth of the Gospel; such as S. Paul meant, Act. 20.20, 21, 24, 26, 27. when he said to the Ephesians, that he kept nothing back that was profitable to them, but testified to Jews and Greeks Repentance towards God, and Faith towards our Lord Jesus Christ, the Gospel of the Grace of God; so that he was pure from the blood of all men, in that he had not shunned to declare unto them the whole Counsel of God. This is that Counsel of God which makes men wise unto Salvation, or brings to Glory. And with this Counsel of his he guides his Servants, 

1. By the Preaching of it in the Ministry of the Gospel of Christ, which is the Power of God unto Salvation, Rom. 1.16.  
2. By the Operation of his Spirit; by which they with open face behold as in a Glass the Glory of the Lord, and are changed into the same Image from glory to glory, even as by the Spirit of the Lord, 2 Cor. 3.18. Hereby they have the mind of Christ, 1 Cor. 2.16.    
To which may be added such special Guidance as either by joint or solitary Prayer, Christian Conference, Self-examinations, particular Experiments, secret Motions, Illuminations and Warnings, remarkable Providences, God vouchsafes some of his Children in Temptations, against fears of Persecution, attempts of Corrupters, apprehension of Divine Desertion; against all such Scandals, and other Evils, as become Precipices into which Souls are cast, or Snares and Stumbling-blocks by which they are apt to be overthrown. And by this Counsel of God their Feet are guided into the way of Peace and Safety, and they after brought to Glory. Which is my   

III. OBSERVATION.  
That those whom God guides by his Counsel, he doth at last bring to Glory.  
The Glory which the Psalmist may here mean (especially if David were the Penner of this Psalm) is not unlikely to be the Glory which he expected in being made King of Israel; it being probable that this Psalm was composed in the time of his Persecution under Saul, during which he complained that his Enemies did live and were mighty, and they that hated him wrongfully were many in number, Psal. 38.19. Yet no doubt he also had an eye to the Glory which he expected after this Life. So Psalm 17. having prayed to the Lord, (vers. 14, 15.) to deliver his Soul from the Wicked, which were his Sword; from the men of this world, which had their portion in this Life, whose bellies God filled with his hid treasures, so as that they were full of Children, and left the rest of their Substance to their Babes: he declares his expectation to be of a higher kind, (vers. 18.) As for me, I will behold thy face in Righteousness; I shall be satisfied when I awake with thy likeness. And this the phrase of receiving him to Glory, after his guiding him by his Counsel, doth most clearly intimate.  
And indeed this is the thing which is the grand Expectation of the Saints, That God will not fail to lead them in his Paths for his Name's sake; and so to order their Steps in his Word, that no Iniquity get dominion over them: that the Spirit of God will so quicken them, as they may run the way of his Commandments: that he will enable them to live by Faith in Christ, and thereby preserve them to his heavenly Kingdom.  
It is that exceeding and enduring weight of Glory which is wrought by Afflictions, and the Guidance of Divine Teachings and Providences, that causeth them to look, not at the things which may be seen, which are but temporal, but the things which are unseen and eternal, 2 Cor. 4.17, 18. For which reason the same Apostle tells the Thessalonians, 2 Thess. 2.13, 14. We are bound to give thanks always to God for you, because God hath from the beginning chosen you to Salvation, through Sanctification of the Spirit, and belief of the Truth; Whereunto he called you by our Gospel, to the obtaining of the Glory of our Lord Jesus Christ.   

APPLICATION.  
For Application hereof; If the Apostle had cause to be thankful for the Thessalonians, because of God's calling them to the obtaining of the Glory of our Lord Christ: much more hath each believing Christian cause to be thankful to God, to rejoice and take Comfort in this so blessed a Condition, of God's Guidance by his Counsel, so as to bring him to Glory. And since the leaving a man to his own Counsel is the Forerunner of Perdition; how ought he to dread (as a direful Omen of the most execrable Condition) the being given over to follow his own Counsel, to be carried away by his own Lusts, as being a certain sign of God's Desertion, and exposing of him as a Prey to the Devil?  
Wherefore it highly concerns every one who desires his own Salvation, to follow that Admonition Psal. 2.11. to serve the Lord with fear, and rejoice with trembling; or, as it is Phil. 2.12. to work out his Salvation with fear and trembling. When we consider our own Ignorance in the Way which leads to eternal Life, our Folly and Unskilfulness in finding it out, our Negligence in enquiring after it, our Inadvertency to that Teaching and direction which might guide us in it; when we ponder the vanity of humane Reason, our Frailty and Easiness in harkening to Deceivers, the incessant Diligence and Vigilancy of the old Serpent in perverting us, the impossibility of our attaining to Salvation by our own Wisdom and Strength, and the extreme peril of Erring so as to perish eternally, if we have not God's Guidance: we shall see great cause to fear ourselves, find great reason to seek the Guidance of God's Counsel, and to walk always by it, to follow that Light which he hath held forth before us in his Word of Truth, especially by his Son, the Light of the world, the Way, the Truth, and the Life, by whom alone we can go to the Father, without whom we walk in darkness, and know not whither we go. Without this Guidance we can do nothing as we ought, but, as men driven by our Lusts, or seduced by Satan, we are hurried violently, or tamely drawn into those By-paths which lead down to the Chambers of eternal Death.  
Alas! our Temptations, which are many, and with so much Wiliness laid to ensnare us; our Insufficiency to think any thing of ourselves as of ourselves; the sad Experience we have of the Falls of many most precious Saints; the frequent Complaints of the most mortified Christians, who bemoan their Wretchedness by reason of that Body of Death which still depresseth them; our Childishness in affecting what is most pleasing to Sense, and our little apprehension of our own Necessities; our undervaluing of spiritual Blessings in heavenly things in Christ; the Prevalency of the Carnal mind in us, which is too often as the Bias that turns us, that inclines our Free will to Earthly things, but is Enmity against God, being not subject to God's Law, neither indeed can it be; All these things, I say, should make us suspect ourselves, and examine our Thoughts and Ways, whether they be according to God's Counsel or not: they should make us consider what Spirit we are of, even in our Religious Duties; how we are acted, not only in Secular affairs, but also in our exercise of Godliness, even in our Prayers and most zealous Service of God. Solomon's Counsel is very necessary to be followed, Prov. 3.5, 6. Trust in the Lord with all thine heart, and lean not to thine own Understanding: In all thy ways acknowledge him, and he shall direct thy paths.  
This is the great Stay and Comfort of a self-knowing Christian, that observes himself, his own Weakness, but yet is possessed with the taste of God's Grace, That though he be weak and foolish, yet he is guided by God's Spirit; that he order the Motions of his life by the Rule of Christ, and still seeks to Heaven, for Light from thence to lead him; that God will guide him with his Counsel, and then bring him to his Glory. Amen.  
LAUS DEO.    

A BELIEVER'S SAFETY, PEACE & REST.  
The Twenty-fourth SERMON.  PSAL. xl. 8. 
I will both lay me down in peace, and sleep: for thou, Lord, only makest me dwell in Safety.  
WHAT was the Occasion of composing this Psalm, is uncertain. Whether it were after or before his Entrance into his Kingdom, before or after his Victory over Absalon; sure it is, it was made by David when he was in an holy frame of Spirit. And in it he first bespeaks God as a Supplicant, v. 1. then expostulates with his insolent Adversaries for their Malignity towards him, vers. 2. declares his Assurance of Divine Election and Tuition, vers. 3. admonishes them how to rectify themselves, vers. 4, 5. mentions the Study of the generality of men, with his Request for himself, vers. 6. acknowledges the meliority of his Choice, vers. 7. and thereupon infers this Resolution which I have read, I will both lay me down in peace, and sleep, etc.  
There is no difficulty about the Reading or Meaning of the words: whether we read, [together, in id ipsum,] as the Vulgar Latin; or [both,] as our Translation: whether we read, [Thou, Lord, only,] (referring to his single Help;) or, [Thou, Lord, makest me alone] (though I have no other with me) dwell in Safety, Hope, Confidence, or Security.  
This Passage shows his settled Acquiescence in the Tuition of the Almighty, grounded upon his experience and knowledge of his Love and Favour, without any such anxious Thoughtfulness, enfeebling Fears, distracting Perplexities, as others in the like Distresses and Destitutions (to those he was in) were wont to be oppressed with.  
It is likely David, when he speaks of his laying himself down in peace, and sleeping, meant it only of his natural Sleep, and his addressing himself thereto. To which sense those words lead us, Psal. 3.5. where he saith, I laid me down and slept; I awaked, for the Lord sustained me. And probably the Occasion of this Psalm was the same with that of the Third Psalm, which he made when he fled from Absalon his Son. And likely enough it might be a magnanimous Reply to the Motion of some of his timorous Servants, (who perhaps would have had him to have cowardly become a Fugitive, when the Revolt from him was so great, and every one was ready to shift for himself,) That his Heart was not so dejected by that Insurrection, but that he (though he were alone, compassed with ten thousands of people, that set themselves against him round about) could in Affiance upon Divine Providence, as quietly lie down, and take his Rest on the Ground, as if he were on his Bed in his Palace at Jerusalem; as knowing, that though there were none with him in that condition, yet the Vigilancy of God would be as sufficient for his Safety, as if he had been lodged in his strong Castle at Zion.  
Yet may the words be extended farther, (with some Commentatours,) to denote the Disposition of believing Souls, in addressing themselves with courage to their Death and Grave, (which is termed a putting off this Tabernacle, 2 Pet. 1.14. and a Resting in their Beds, Isa. 57.2.) through the Assurance which they have, that when their House of this Tabernacle is dissolved, they have a Building of God, an House not made with hands, eternal in the Heavens, as the Apostle speaks, 2 Cor. 5.1. And what David saith here of himself, whether concerning his Resolution, or Assurance, each pious Soul, that hath learned to trust in God, may with a like Composedness of spirit and Confidence, Fortitude and Magnanimity, take up, and say, I will both lay me down in peace, and sleep: (either in my Bed or Grave:) for thou, Lord, only (without any other Garrison) makest me alone (without any other Company) to dwell in my house (either on Earth or in the Heavens) in Safety, Hope and Security; notwithstanding the Power and Plots of my Earthly or Infernal Enemies. And accordingly these Observations are hence deducible.  

1. That the safe and secure Dwelling of Believers is only from God.  
2. That God makes their Habitation safe to them, though they be alone.  
3. That in Assurance hereof, a holy Believer can quietly take his Repose, without oppressing Fears, even in the greatest Dangers.   

I. OBSERVATION.  
That the safe and secure Dwelling of Believers is only from God.  
In the Prayer of Moses, the Man of God, Psal. 90.1. he thus acknowledgeth; Lord, thou hast been our Dwelling-place in all generations: intimating, that both in that Age in which he was a Stranger in the Land of Madian forty years, when he fled from Pharaoh, as it is in S. Stephen's Oration, Act. 7.29. when he and the rest of the Children of Israel wandered in the Wilderness forty years more; and also when Abraham, Isaac and Jacob went from one Nation to another, from one Kingdom to another people; God was still a Shelter to them: they dwelled in the Secret place of the Most high, lodged under the Shadow of the Almighty: he covered them with his Feathers, they trusted under his Wings; his Truth was their Shield and Buckler: he was a Sun and a Shield to them: he suffered no man to do them wrong; yea, he reproved Kings for their sake, Psal. 105.14. When he found Jacob in a Desert land, and in the vast howling Wilderness; he led him about, he instructed him, he kept him as the Apple of his eye. As an Eagle stirreth up her Nest, sluttereth over her young, spreadeth abroad her wings, taketh them, and beareth them on her wings: So the Lord alone did lead him, and there was no strange God with him. As most excellently the Providence of God over Israel is described by Moses in his Divine Poem, Deut. 32.10, 11, 12.  
The like did our Psalmist find in his Persecutions by Saul. When he was fain to fly from Saul's Court to Nob, thence to Keilah, Ziph, the Wilderness of Maon, to Achish King of Gath, to Ziklag; in all these his Removes God told his Flittings, noted his Wander in his Book, and put his Tears in his Bottle. He was a Shelter to him, a strong Tower from the Enemy. He abode in his Tabernacle; made his Refuge under the covert of his Wings. His Faithfulness and Truth was his Defence. And therefore in his gratulatory Song, wherein he commemorates his Deliverances from the hand of all his Enemies, and from the hand of Saul, he thus makes his Vow, Psal. 18.1, 2. I will love thee, O Lord, my Strength. The Lord is my Rock, and my Fortress, and my Deliverer; my God, my Strength, in whom I will trust; my Buckler, and the Horn of my Salvation, and my high Tower.  
The same Tuition he vouchsafed to Daniel and the rest of the Godly Captives, when they were carried away from their own Country into Babylon. There God was (as he promised) a Sanctuary to them: in the Peace of the places where they were Exiles, they had Peace. God's Presence with them was better to them then David's Puissance, than Solomon's Wisdom or Riches. He shown that he had the Hearts of Kings in his hands, and could turn them as the Rivers of waters: that he could make them that carried them away Captives to pity them: that he could cause their Enemy's Plots to prove their own Snare; their Contrivance against the Three Children, Daniel, Mordecai, and other Jews, to turn to their own Destruction; the Fire to kill them, that would have burned others; the Lions to tear them, which were to have devoured Daniel; Haman's Gallows, which was prepared for Mordecai, to be his own and his Son's Gibbet; the Decree which was procured to have the Jews destroyed, to be executed on their Adversaries.  
Nor did the Apostles and Holy Martyrs find less Shelter and Security in God's Presence with them, in those great Persecutions which the futious and bloodthirsty Emperors (instigated by the great Red Dragon) raised against them: but that God was a Strength to the Poor, a Refuge to the Needy in his distress, a Refuge from the Storm, a Shadow from the Heat, when the Blast of the terrible ones was as a Storm against the wall; as the Prophet speaks, Isa. 25.4.  
Which made S. Paul, in behalf of himself and his Fellow-labourers in the work of the Lord, acknowledge, That though they were troubled on every side, yet were they not distressed; though perplexed, yet not in despair; though persecuted, yet not forsaken; though cast down, yet not destroyed, 2 Cor. 4.8, 9 Even then when no man stood with him, but all men forsook him, notwithstanding the Lord stood with him, and strengthened him; and he was delivered out of the mouth of the Lion: as he tells us, 2 Tim. 4.16. Which brings in my   

II. OBSERVATION.  
That God makes the Habitation of Believers safe to them, though they be alone.  
It is true not only, that from God alone they have a safe and secure Dwelling; but also when they are alone, when they have none to help them besides him: yea, when there are very many, very potent, very malicious Enemies against them, yet even then God makes them dwell in Safety and Confidence.  
The Lord, saith David, (Psal. 27.1, 2, 3, 5.) is my Light and my Salvation; whom shall I fear? the Lord is the Strength of my life; of whom shall I be afraid? When the Wicked, even mine Enemies and my Foes, came upon me to eat up my flesh, they stumbled and fell. Though an Host should encamp against me, my Heart should not fear: though War should rise against me, in this will I be confident. For in the time of Trouble he shall hid me in his Pavilion: in the secret of his Tabernacle shall he hid me; he shall set me upon a Rock.  
The many Experiences he had of remarkable Evasions and Deliverances, when he was (as it were) in the Lion's mouth; how he killed Goliath alone, with a Sling and a Stone, and cut off his Head with his own Sword; how he slew the Lion and the Bear; how he avoided Saul's Javelin cast at him; escaped Apprehension in his Bed by his Wife Michal's Cunning, Saul's Fury by his Rapture and Prophesying at Ramah, the Treachery of the men of Keilah, the Malevolence of the Ziphims, the Design of the Philistines in the Court of Achish King of Gath; these made him full of Confidence of God's Assistence in the greatest imminent Perils, though he were Single, and had none that he could trust to.  
It was no news to David, that God's Power is no whit abated by the Multitude of Enemies, and the want of Helpers. Abraham's Victory over the Kings that took Sodom, Pharaoh's Overthrow at the Red Sea, Sampson's Slaughter of the Philistines with the Jawbone of an Ass, his carrying away the Gates of Azzah, Shamgar's slaying of 600 Philistines with an Ox-goad, Jonathan and his Armour-bearer's Victory over the same People, were such Examples as made his Heart to be fixed, and not to shrink at evil Tidings.  
The like Assurance of God's Might made Asa, when he was invaded by Zerah the Ethiopian with an Army of a Thousand thousand, and 300 Chariots, to cry unto the Lord his God, Lord, it is nothing with thee to help, whether with many or with them that have no power, 2 Chron. 14.11. And of this Deliverance then, Hanani the Seer minds him, when he let go his Faith in God, and relied on the King of Syria: Were not the Ethiopians and the Lubims a huge Host, with very many Chariots and Horsemen? yet because thou didst rely on the Lord, he delivered them into thine hand. For the Eyes of the Lord run to and fro throughout the whole Earth, to show himself strong in the behalf of them whose Heart is perfect towards him, 2 Chron. 16.8, 9  
Elisha was not dismayed at the Army of the Syrians which besieged him in Dothan: he knew there were more with him then against him, though his Servant's eyes could discern none to be present but Enemies.  
Hezekiah was not terrified by the proud Vaunts of Rabshakeh, or the reviling menacing Letter of Sennacherib. He knew that the God of Israel was the Lord, even he only: that the everlasting God, the Lord, the Creator of the ends of the Earth, neither fainteth, nor is weary; there is no searching of his Understanding: that he giveth Power to the faint, and to them that have no Might he increaseth Strength. Even the youths shall faint and be weary, and the young men shall utterly fall: But they that wait upon the Lord shall renew their Strength; they shall mount up with wings as Eagles, they shall run and not be weary, they shall walk and not faint; as it is Isa. 40.28, 29, 30, 31.  
The same Spirit in a more ample measure was in the Holy Apostles when they were brought before the Jewish Sanhedrim. S. Paul, when it was foretold by Agabus that he should be bound at Jerusalem, when he was brought before the Council of the Jews, the Roman Governors, Felix, Festus, and King Agrippa, knew in whom he believed; that he was able to keep the Depositum, that which he had committed to him. When he received the Sentence of death in himself, he trusted in him that raiseth from the dead. Thus S. Stephen, when stoned, commended his Spirit into the hands of his Saviour, and fell asleep. And this brings me to the   

III. OBSERVATION.  
That in Assurance that God only makes them, though alone, and destitute of Help from any else, to dwell in Safety, Confidence, or Hope, Holy Believers can quietly take their Repose, lie down and sleep, though environed with Enemies, even the chiefest, Hell, and Death, and him that hath the power of Death, to wit, the Devil.  
This frame of Spirit Holy David did discover in many of the Psalms, especially in the 31. where having avouched God to be his strong Rock, and his House of defence to save him, vers. 2. he thereupon, without any Commotion of mind, deposits himself with God. Into thine hand (saith he) I commit my Spirit: Thou hast redeemed me, O Lord God of Truth, vers. 5. He was assured that he was his God; that his Times were in his hands; that great was his Goodness which was laid up for them that fear him; that he would hid them in his Presence from the Pride of man; that he would keep them secretly in a Pavilion from the strife of Tongues; that he preserveth the Faithful: and therefore exhorts them to be of good Courage; and God should strengthen the Heart of all them that hope in the Lord, vers. 14, 15, 19, 20, 23, 24.  
But in none was this Composedness of Soul so eminent as it was in our Lord Christ: who, though it pleased the Lord to bruise him, to put him to Grief; though he were injured more than any man, he was enclosed with the assembly of the Wicked, they pierced his Hands and his Feet; though his Heart like wax was melted in the midst of his Bowels, and he cried out, O God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my Roaring? though his Soul was made an Offering for Sin; yet did he then pray for his Enemies, Father, forgive them, for they know not what they do: and when he had cried with a loud voice, he said, Father, into thy hands I commend my Spirit, and so gave up the Ghost, Luk. 23.46. He did no Sin, neither was Guile found in his mouth: when he was reviled, he reviled not again; when he suffered, he threatened not, but committed himself to him that judgeth righteously, 1 Pet. 2.22, 23.  
The same Tranquillity of mind did S. Stephen show at his death. And after the Example of the chief Shepherd of their Souls, and the Protomartyr of the Christian Profession, have the Holy Martyrs and Confessors in all Ages (with the greatest Fortitude and Undauntedness of spirit, conjoined with Serenity and Calmness of mind, unconquerable Patience, and Submission to God's Will, (far beyond the Philosopher's Insensibleness, or Roman Stoutness, which was accompanied with much inward Regret at their Sufferings, Indignation against the Tyranny of them that oppressed them, Vexation at their hard Destiny,) yea with Alacrity and Joyfulness of heart,) laid themselves down to sleep, even in the midst of the Fire, as if it had been in a Bed of Roses, triumphing over the most extreme Cruelties of their violent Persecutors, that were mad with Rage against the Sheep of Christ; who herein followed their Shepherd, who was led as a Sheep to the slaughter, and like a Lamb dumb before the Shearers, so opened he not his mouth, Act. 8.32.  
This excellent Temper of spirit in Holy Believers ariseth from the Conscience of their Integrity, and the vigour of their Faith. A good Cause and an upright Heart are very prevalent to allay all inward Fluctuations of mind, and to arm the Heart against outward, though stormy, Occurrences. The Righteous, saith Solomon, (Prov. 28.1.) are bold as a Lion. They that fear God need not fear Men or Devils. Such as know the Uprightness of their Heart, the Justice of their Cause, (especially when their Danger is for Righteousness sake, for God,) can appeal to God with Confidence, can mind God as Hezekiah did, Lord, remember that I have walked before thee with an upright Heart, and have done that which is good in thy sight, Isa. 38.3.  
It was our Lord's Argument, in that his Soliloquy with his Father, that Bosome-prayer, wherein he did expectorate himself, open his Heart to his Father, Joh. 17.4, 5. I have glorified thee on Earth, I have finished the Work thou gavest me to do: And now, O Father, glorify thou me with thine own self, with the Glory which I had with thee before the World was. This was his Plea when he was to be betrayed and crucified.  
It is so in like manner with all that do the Will of God. They know the work of Righteousness is Peace; and the effect of Righteousness, Quietness and Assurance for ever, Isa. 32.17. They know that God will keep him in perfect Peace whose mind is stayed on him; because he trusteth in him, Isa. 26.3. Faith doth assure them, that he that keepeth Israel doth neither slumber nor sleep: that as it is true, Diabolus non dormit, the Devil sleepeth not, but goes about like a roaring Lion, seeking whom he may devour; so Dominus non dormit, the Lord sleeps not, but his Eyes are open upon the Righteous. He is that most vigilant Shepherd, that keeps his Sheep night and day. They know that if God be with them, none, either Tyrant or Devil, can be against them. That the Prince of Life hath by Death destroyed him that had the power of Death, to wit, the Devil; and delivered them that, through fear of Death, were all their life-time subject to Bondage. That they may take up their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their Triumph-song, their Io Paean, O Death, where is thy Sting? O Grave, where is thy Victory? That he that gave his own Son for them, will with him freely give them all things. That he is not ashamed to be called their God; for he hath prepared for them a City, which hath Foundations made and built by himself in a heavenly Country; where no Nero's or Domitian's or Diocletians, no bloody Bonner's or Spanish Inquisitours shall come; where no Infernal Spirits nor Sons of Belial shall approach to hurt. None shall be able to lay any thing to their charge: they have God to justify them; Christ to intercede for them. And therefore neither Height, nor Depth, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor any Creature, shall be able to separate them from the Love of God in Christ Jesus our Lord.  
Hereby they have that Peace of God which passeth all understanding, which keeps, as a Garrison, their Hearts and Minds through Christ Jesus. And therefore they can rest in their Beds, without fear of humane Tortures, or haunting Ghosts. They can sleep in the dust of the Earth, with expectation of a better Resurrection: and, after David's Example here, they can resolve to lie down, and sleep, for that the Lord maketh them dwell in Safety; and this with hope of Rising again to Life, and of having Dominion over their Enemies in that Morning in which the Sun of Righteousness shall appear again from Heaven with Healing in his Wings.   

APPLICATION.  
And now, I beseech you, learn to discern between the Righteous and the Wicked. How fearful are the Minds of them that are troubled with an evil Conscience, that are not armed with Faith in God Every Report of an invading Enemy, of a walking Ghost, any ghastly Apparition, any unusual Noise, terrifies them, and takes away their Sleep. Solitariness is a Terror to them, specially in the Night. Cain gets him from the Presence of the Lord into the Land of Nod: Caligula runs under a Bed at a Clap of thunder: Adrian whines in his mournful Ditty, when he is to part with his Soul from his Body. Sickness appalls others. The message of Death makes a Saul fall all along on the Earth; a churlish Nabal's Heart die within him as a Stone.  
On the contrary, Holy David sleeps quietly in a Cave, though Saul's Army be near him; he dies quietly, though Adonijah go about to take his Crown from off his Head. Job can trust God, though he kill him. S. Paul can trust in him that raiseth from the dead, when he receives the Sentence of death in himself.  
Oh than that you would consider these things to purpose. Time may come, wherein you may have the Name of Magor-missabib, Terror round about: armed Soldiers may break into your Houses; the Arrow of God may be shot into your Bodies; Pestilence may enter in at your Windows: sooner or later, Sickness and Death will surprise you, and seize on you.  
If at that hour thy Spirit be wounded also, and God call thy Sins to Remembrance; if when the Decree goes forth, (This night shall they fetch away thy Soul from thee,) thou hast nothing but thy full Barns, thy high Honours and Dignities, the Favour of Princes, to secure thee: Oh how wilt thou be like Belshazzar, when he saw the Handwriting on the Wall? Thy Knees will dash one against another, thy Sleep will be gone; thy Terrors will rush in upon thee like an armed man; thou wilt feel Hell-Torments while thou art yet on Earth.  
On the other side, if thou hast Hezekiah's Uprightness, and David's Faith, thou wilt sleep in Peace, and die with Comfort: God's Grace will support thee here, and advance thee hereafter: He will guide thee with his Counsel, and after receive thee to Glory.  
Oh be wise then, I beseech you: Take heed of Sin, which will defile you: it will make your Bed as uneasy as if you lay on Flints or Thorns; breed a Worm in your Conscience, which will gnaw on you to Eternity; kindle a Fire in your Bowels, which will never be quenched, but burn for ever; produce the Sting of a fiery Scorpion, which will never be cured. Get out    

It is Goodness, and not Greatness, we are desirous to see, and do freely remember, and pleasingly celebrate. We sometimes are willing to hear of the Exaltation of another, and are ready to magnify it: but not without Regret of mind, unless there be a Complication of Goodness with Greatness. The Magnificence of a great Prince is a pleasing Object to us, when we know him to be gracious, kind, merciful, and bountiful: otherwise,  we do with our Eyes and Knees and Tongues, yet our Hearts are averse from him. But when these concur, when Power is tempered with Love, and that Love is a cordial Benevolence, as it is in my Text; than it deserves a Videte, as here, Behold what manner of love, etc. Which leads me to the next thing.  
II. The Author: it is the Love of the Father.  
The Love of a Friend is highly valued by us. How doth David celebrate the Love of Jonathan to himself? My Brother Jonathan, very pleasant hast thou been unto me; thy Love to me was wonderful, 2 Sam. 1.26. And indeed his Love was admirable, who preferred a Friend before a Father, who endeavoured to preserve him whom his Father sought to destroy; yea, then stuck fast to him, when he might, and perhaps did, understand, that David's Advancement to the Throne of Israel would be his and his posterity's Ruin.  
Yet this Love is not comparable to the Love of a Father. A Father loves his Child, though his Child loves not him. A Father loves his Child, and will do him good before himself: will, like Zalencus, pluck out his Eye, to preserve his Child's; venture and cast away his Life, to save his Child's. Father's care little what they eat, wear, undergo, how they labour, so as their Children be well, and well provided for. And such is the Love that S. John calls to us to behold, Behold what manner of Love the Father hath bestowed on us.  
God is the Father by way of excellency, the Father of Fathers; the Universal Father, who hath form all things; the Father of all Men, for we are all his Offspring, Act. 17.28. But in a peculiar manner he is the God and Father of our Lord Jesus Christ, the Son of his Love, Col. 1.3. He proclaimed from Heaven, (Matth. 3.17.) This is my beloved Son, in whom I am well pleased. His orient brightest Love shines most directly in its Zenith on Christ; he is under the Line: but it shines also on us from him; He hath made us accepted, or Favourites, in the beloved, Eph. 1.6. And so he is become the Father of all the Saints adopted in Christ Jesus, and made the Children of God by Faith in Christ Jesus, Gal. 3.26. 'Tis this Father's Love that is here presented to be seen; His, who is styled the Father of Mercies, the God of all Consolation, 2 Cor. 1.3. the Father of Lights, from whom every good and every perfect Gift cometh, with whom is no Variableness or shadow of turning, Jam. 1.17. the Father who is Love itself in the abstract, 1 Joh. 4.16. God is love. It is not an Accident in him, but his very Essence; so that if he cease to love, he ceaseth to be. Dulce nomen Patris, The Name of a Father is a sweet Name; especially of such a Father.  
I will go to my Father, said the Prodigal Son, when he knew not what to do, being brought into great Extremities. Though he had wasted his Estate by playing the Unthrift, yet he saith, I will arise, and go to my Father, and say unto him, I have sinned against Heaven, and in thy sight, and am no more worthy to be called thy Son: and his Father meets him, hath Compassion on him, runs to him, falls on his Neck and kisses him, puts on him the best Robe, a Ring on his hand, Shoes on his feet, kills the fatted Calf, eats and drinks and is merry with him, after all his Miscarriages. Luk. 15. So forcible, so free, so indulgent, so active, so constant and so unalterable is the Love of a Father.  
If there be so much Water in a River, there is more in the Ocean: if so much Love in an Earthly Father, there is infinitely more in the Heavenly Father. Be you perfect, saith our Lord, (Matth. 5.48.) as your Father which is in Heaven is perfect. As he is perfect in all his Attributes, his Wisdom, Power, Truth, Justice; so also in his Love. Whence it is that his Love is an everlasting Love: I have loved thee with an everlasting Love; therefore with Lovingkindness have I drawn thee, saith God in the Prophet, Jerem. 31.3. His Love is an unchangeable Love; his Gifts and Calling are without Repentance, Rom. 11.29. His Love is a preventing Love, bears date afore ours: 1 Joh. 4.19. We love him, because he first loved us. His Love is a most pure Love, it hath no sordid End, no mercenary Motive. I do not this, saith God, for your sakes, O House of Israel, but for my Holy Name's sake, Ezek. 36.22. It is pure Goodness, mere Love, that sets God on work to do good to us: it is the Love of a Father, which hath no reason from without him, but from his own nature: it is a most active Love, not in show only, but in deed and in truth: it is an immense Love, that hath a Height and a Depth, a Length and a Breadth, without bounds: a rich Love; God who is rich in Mercies, for his great Love wherewith he hath loved us, even when we were dead in Sins, hath quickened us together with Christ, Eph. 2.4, 5. a Love so ample and full, that he gave his own Son for us, and with him hath freely given us all things, Rom. 8.32. And all is done gratis, without Fee or Compensation, which is next to be observed.  
III. The Freeness of it: it is given or bestowed.  
Donatur, (say the Civil Lawyers) quoth nullo Jure cogente conceditur: That is said to be given, which cannot by any Law be enforced. Sure that Love which the Father vouchsafes to us is such, as there was no Reason to demand it, no Title whereupon to claim it. It was Love to us before we thought of it. I was found, saith God, (Rom. 10.20.) of them that sought me not; I was made manifest to them that asked not after me. Yea, God commendeth his Love towards us, in that while we were yet Sinners Christ died for us: When we were Enemies, we were reconciled to God by the Death of his Son, Rom. 5.8, 10. There was nothing in us but Hatred of God, when he loved us: and we were so far from any Merit de Condigno, of Condignity, or de Congruo, of Congruity, that indeed there was the greatest Demerit in us. So far were we from deserving God's Love, that we rather merited to be rejected by him, (by reason of our many Provocations of him to Anger,) as the proper Fruit of our Demeanour. The Wages of Sin is Death: but the Gift of God is eternal Life through Jesus Christ our Lord, Rom. 6.23.  
Nor could there be any After-dutifulness which might be accounted a fit and just Compensation on our part for such Love. Who is there that gives any thing to God first? Rom. 11.35. Surely when we bring forth any Fruit to God, it is but what is of his own Culture. Christ is the Vine, his Father is the Husbandman, (and we are God's Husbandry, 1 Cor. 3.9.) he it is that purgeth the Branches in Christ, that they may bring forth more Fruit, Joh. 15.1, 2. Neither is he that planteth any thing, nor he that watereth, but God that giveth the increase, 1 Cor. 3.7. Who maketh thee to differ from another? and what hast thou that thou didst not receive? saith the same Apostle, 1 Cor. 4.7. Yea, were it imagined, (to suppose an Impossibility,) that we could of ourselves, by our own Free will, by the Light of Nature, so ingratiate ourselves with God, as to procure his Favour; that we could obtain Arte propriâ, by our own Skill, or Marte proprio, by our own Ability, our Filiation, our Regeneration, our Adoption to be God's Sons: yet were not God engaged by any Worth of our Actions to yield it us; this were no Purchase, no Exchange of quid pro quo, no advantaging God, that he might benefit us. Rightly saith Elihu, Job 35.7, 8. If thou be Righteous, when givest thou to him? or what receiveth he of thy hand? Thy Wickedness may hurt a man, as thou art; and thy Righteousness may profit the son of man. But, alas! all that in such a case we could do, all that Adam himself in his Innocency and Integrity could have done, could not have given us such a Claim, as that we could have challenged our Adoption as due to us according to distributive Justice, in an Arithmetical or Geometrical proportion between our Actings and God's Adoption; but that still it must be taken as the free Gift liberrimi Agentis, of the most free Agent, as the effect of the purest and most immense Love. And therefore well said the Apostle, Behold what manner of Love the Father hath bestowed on us, of free Gift, that we should be called the Sons of God. Which is the next thing to be considered.  
iv The effect of this Love of God: that we should be called, etc.  
The Sons of God are of many sorts. The Magistrates are so by Office, Psal. 82.6. the Angels by Dignity, Job 1.6. Adam by Creation, Luk. 3.38. and so all other men, Act. 17.29. the Posterity of Seth, (as it is conceived) Gen. 6.2. by Profession; our Lord Christ is his own Son by peculiar and eternal Generation, Rom. 8.32. All Believers are his Sons by Regeneration: As many as received him, to them he gave power to be the Sons of God, even to as many as believe in his name; which were born not of blood, nor of the will of the flesh, nor of the will of man, but of God, Joh. 1.12, 13. By Adoption: God having predestinated us unto the Adoption of Children by Jesus Christ to himself, according to the good pleasure of his Will, to the praise of the glory of his Grace, Eph. 1.5, 6. Regeneration is by a Change of us inwardly, whereby we are renewed in the Spirit of our minds, and put on the New man, which after God is created in Righteousness and Holiness of truth, Eph. 4.23, 24. Adoption is an Act which altars the outward Estate, whereby a person becomes as a Son to another, as Moses was to Pharaoh's Daughter, Heb. 11.24. It is Naturae similitudo, ut Filium quis habere possit quem non generaverit; (Gaius Inst. l. tit. 5.) an Imitation of Nature, whereby a person may have another man's Child, as if he were his own Son: so that he is his Child by a Legal Right, though not by natural Birth; and is to own his Adopter as his Father, and he the adopted as his Child. And it is this that S. John here means, Behold what manner of Love the Father hath given us, that we should be called, by reason of our Regeneration and Adoption, the Sons of God.  
And not only that we should be so called, as if it imported a mere Title, Appellation, or (nudum & inane Nomen) a bare and empty Name. Sure this Adoption, as it is by the best, highest, richest Father, so it is to the best, greatest, and most ample Benefits. He that is thus the Son of God by Faith in Christ Jesus, hath the Name, the Dignity, the Honour of a Son of God; hath the Spirit of his Son, crying Abba, Father, Gal. 4.6. hath the Apparel of a Son of God, the white Linen, which is the Righteousness of Saints; hath the Provision, Protection, Attendance of a Child of God, the Angels are ministering Spirits to him, Heb. 1.14. The Spirit of God is his; he is a Member of Christ's Body; the Promises are his. He hath the Society of Saints on Earth, and is come to the Church of the firstborn that are written in Heaven. All things are his, Paul, Apollo's, Cephas, Life, Death, things present, things to come; and he is Christ's, and Christ God's, 1 Cor. 3.22, 23. If he be a Son, than an Heir, an Heir of God, a joint-heir with Christ, Rom. 8.17. And can more Favour be desired or imagined to be done by the most Holy and High God to such Beggars, Malefactors, Rebels, condemned Prisoners, such base contemptible Wretches as we are? We may here cry out with the Apostle, O the depth of the Riches both of the Wisdom and Knowledge (I may add, and Love) of God how unsearchable are his Judgements, and his Ways past finding out! Rom. 11.33. With the greatest reason than doth S. John call upon us to behold this: which is the last thing to be considered.  
V The Adverb of demonstration, inviting us to consider this Love: Behold what manner, etc.  
And this may also serve for the  

APPLICATION.  
This is then the Use to be made of what hath been said (and, did time permit, might be more amply declared) of the Love of God in our Adoption; that we are to behold it, not so much with the Eye of our Body, as with the Eye of our Mind. Sure the Apostle S. Paul thought this to be of so great consequence, that he ceased not to make mention of the Ephesian Believers in his Prayers, that the God of our Lord Jesus Christ, the Father of Glory, might give them the Spirit of wisdom and revelation in the knowledge of Christ; that the eyes of their Understanding being enlightened, they might know what is the hope of his Calling, and what the riches of the glory of his Inheritance in the Saints, and what is the exceeding greatness of his Power to us-ward, who believe, Eph. 1.16, 17, 18, 19 This of all things is most worthy our Contemplation; our most full, constant, accurate Meditation. We should behold it in all the Effects of it in us, and towards us. Every Motion of his Spirit, every Providence in escaping Temptations, every Gospel-Sermon, every Prayer we make, invite us to this Contemplation.  
You that are to receive the Holy Sacrament, what other Business have you but to taste how gracious the Lord is? The Lord's Supper is visibile Verbum, a visible Word, that minds you of this Love of God, in giving his Son for you, to make you his Sons. Look not then so much on what Christ did, as why; that it was for you. See your own Unworthiness; be humbled for your Sins: but behold the Riches of God's Love. See it so as to admire it, so as to praise it. Let this be an Eucharist, a Thanksgiving. Do that on Earth that the Saints in Heaven now do; Receive it with Hallelujahs in your Hearts, if not with your Tongues.  
Remember this with rejoicing in God, Hope in him, Prayer to him, as your Father; Love to him, who so loved you; Love to each other, as being one Body and one Bread, being partakers of this one Bread, 1 Cor. 10.17.  
But chief behold it with Reverence and Dutifulness to your Father; that you may be blameless, and sincere, and harmless, the Sons of God, without rebuke in the midst of a crooked and perverse generation, among whom ye are to shine as Lights in the world, Phil. 2.15. Amen.  
LAUS DEO.    

KNOWLEDGE & PRACTICE UNITED.  
The Twenty-sixth SERMON.  PSAL. cxix. 34. 
Give me Understanding, and I shall keep thy Law; yea I shall observe it with my whole Heart.  
OF all the Psalms, there is none which hath so much of Curiosity, and yet so much Plainness, as this. In the Form of it, is much Poetical Art: in the Matter of it, much Integrity and Holiness of Heart. The Art is seen in observing the order of the Hebrew Letters, in assigning to each Letter eight Verses, and beginning every Verse in every Octonary with the same Letter. The Integrity and Holiness of Heart is observable in the Expressions, which for the most part contain Protestations of Integrity, or holy Petitions; both which are in the words I have read to you: in which are contained, 

1. A Petition; Give me Understanding.  
2. A Protestation or Promise; expressed, first purely, And I shall keep thy Law: secondly modally, declaring the manner of his keeping it, And I shall keep it, or, Yea I shall observe it, with my whole Heart.    
From the words these Points offer themselves to us.  

1. That the Understanding of God's Laws is a very desirable thing.  
2. That this Understanding is God's Gift, and to be sought of him.  
3. That when we understand God's Laws, we should observe them.  
4. That we should keep them with our whole Heart.   
Of these in their order.  

I. OBSERVATION.  
That the Understanding of God's Laws is a most desirable thing.  
If we will believe the wisest of men, this will be out of doubt. It is the main Argument of many Chapters in the Book of Solomon's Proverbs, (the Quintessence of his Wisdom,) to commend to us, as the most precious thing that can be chosen, the Understanding of God's Laws; which he calls the Fear of the Lord, and the Knowledge of God, Prov. 2.5. And Chap. 3.14, 15. he saith, The merchandise thereof is better than the merchandise of Silver, and the gain thereof then fine Gold. She is more precious than Rubies; and all the things thou canst desire are not to be compared unto her. Again, Prov. 4.7. Wisdom is the principal thing; therefore get Wisdom, and with all thy getting get Understanding.  
I should recite to you a great part of Solomon's Books, and of the Psalms of David his Father, besides other parcels of Holy Scripture, should I heap up all those Passages which set out the Worth of the Understanding God's Laws. But I shall make this Point more apposite to your use, by considering the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, why it is so; which will also prove the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that it is so.  
Any right Knowledge is desirable, since every man is ambitious to know; saith Aristotle, in the first words of his Metaphysics. It is true, there is Science falsely so called, as the Apostle's phrase is, 1 Tim. 6.20. which learned Interpreters conceive to be meant of the Gnostics pretended Knowledge, (from whence they usurped the Title of Gnostics, that is Knowing men,) of the thirty Aeones, and such like Fables, devised by Valentius and other like Heretics, to draw Disciples from the Christian Doctrine after them: of which much may be seen in Irenaeus his Five Books against Heresies. These also, or some other Fanatic Heretics of that Time, are conceived to be meant by them that know the Depths of Satan, as they speak, Rev. 2.24. Such kind of Knowledge the Apostle bids Timothy not to give heed to, as the Fables, and endless Genealogies, whether of Gnostics or Jews, and as ministering Questions, rather than godly Edifying which is in Faith, 1 Tim. 1.4. which he calls profane and old wives Fables, to be refused, Chap. 4.7. perverse Dispute of men of corrupt minds, and destitute of the Truth, to be avoided, 1 Tim. 6.5. foolish and unlearned Questions, which engender Strife, 2 Tim. 2.23. profane and vain Babble, which increase unto more Ungodliness, 2 Tim. 2.16. Jewish Fables, and Commandments of men that turn from the Truth, Tit. 1.14. Foolish Questions and Genealogies, and Contentions and Strive about the Law, which are unprofitable and vain, such as the Cabalistical Conceits and Talmudical Dotages of Jewish Rabbins have been of old, and of later days many of the Pope's Decretal Epistles, many of the Monks Legendary Tales in their Book which they termed Aurea Legenda, the Golden Legend, (though Ludovicus Vives saith true, He that devised it had a Brazen Face, he that believes it a Leaden Heart;) all these, and  is of like stamp, are to be abhorred, as coming from Satan to corrupt men's minds from the Simplicity that is in Christ.  
But all true Knowledge, of what kind soever, is justly desirable, as being both an Ornament, and some way or other useful to Man, whose Excellency, whereby he exceeds Beasts, is his Knowledge: and his Inferiority to Angels, is his Defect in it. And though some of late have endeavoured to prejudice the minds of men against the Study of Arts, Sciences, Languages, and other Learning taught in Universities: yet it is for no other Reason, but because of their own Illiterateness. Scientia neminem habet Inimicum, nisi Ignorantem: No man undervalues Learning, but the Ignorant.  
Nevertheless some Knowledge is more desirable than other; and above all the rest, the Knowledge of God, his Laws, Will, Counsel, Works: which indeed make men more truly wise than the Knowledge of all the Secrets of Nature, Policies of State, humane Arts and Sciences. Princely Wisdom to Govern, is a very excellent Gift. To have the Understanding which Solomon had, to judge and rule so great a People as that of Israel, was a very glorious Gift of God, and such as made him renowned above all the men of the earth in his days, and many Ages after: yet he found a Vanity in this. I gave my heart, saith he, (Eccles. 1.17, 18.) to know Wisdom, and to know Madness and Folly: I perceived that this also is Vexation of spirit. For in much Wisdom is much Grief: and he that increaseth Knowledge increaseth Sorrow. Be he the wisest Statesman, or profoundest Scholar, be he Doctor profundus, Angelicus, Seraphicus, though he have gotten those glorious Titles wherewith some have set out them whom they have esteemed; yet if he review his Projects, his Writings, he will find cause to repent of them, to say, Non putâram, This I considered not, to make Retractations with S. Austin, to charge himself with Folly and Error. That which we read Prov. 9.10. is a Maxim aeternae veritatis, of eternal truth, The Knowledge of the Holy is Understanding. That Knowledge which is of God and his Will, that is practical as well as speculative, is the true Understanding.  
1. Because it is the Knowledge of the most excellent Object. We much prise the Knowledge of the most abstruse things, the things most abstract from sense. The Knowledge of Transcendents, Stars, Motions, Influences of the Heavens, Angels and Spirits, is with much Curiosity inquired into: and they are rare Doctors who can discover such sublime things. But the Knowledge of God, his Properties, Ways, Precepts and Counsels, is far more excellent, as being of more glorious things. We think the Knowledge of Reasons of State, Arcana Imperii, the Art of Governing Men and Kingdoms, more excellent than the Knowledge of Husbandry, how to order Beasts, to plough and sow and plant; to be a wise Statesman, more excellent then to be a skilful Rustic. But Theology is much to be preferred before any of these; yea a Doctor in Divinity before a Physician or a Lawyer, as teaching the things of God, which are most abstruse, and of highest Speculation. To be wise in these things, is to be wise as Daniel, who is made the Pattern of a wise man, Ezek. 28.3. because the Spirit of God was in him, Light and Understanding to reveal the Secrets of God. Yea, it is to be wise as an Angel of God, Angels being proverbially made the Exemplar of Wisdom, 2 Sam. 14.17. whose excellency of Knowledge stands in their beholding God's Face: by which (though not as in a natural Glass, according to the Conceit of them that talk of Speculum Trinitatis, a Glass of the Trinity, as if he that sees God, must know all things, by seeing him that sees all things; that's an Error, for then the Angels should be Omniscient: but in a free, clear Glass,) they see more of his Glory and Works, receive more immediate Orders from him, understand more of the affairs of Heaven and Divine Mysteries, than men that dwell in houses of Clay; and the more is revealed unto them of God's Actings, Intendments or Appointments, the more do they increase in Wisdom.  
2. Because this Knowledge of God is the most true, clear, certain, satisfying Knowledge. There is Imperfection in all other Knowledge, as there is in the things that are known. He that knows most and best of other matters, yet finds no Rest or Satisfaction in them. There is Uncertainty even in some things in the Mathematics; and in those things that are known best, there is no great Content to the mind by their Knowledge, because it is but of things that shall end. Knowledge of humane things shall vanish away, 1 Cor. 13.8. How many thousands of Learned men have at last, after all their Studying, Arguing, Writing, Reading, come to Socrates his Determination, Hoc unum scio, quòd Nihil scio; I know this one thing, that I know Nothing? How many, the more they plod on the things of Nature and Art, are the more puzzled? One that was counted a great Wit of the world, when he had studied the Cause of the Sea's Motions, but could not comprehend it, threw himself into it, with this Saying, Quoniam ego non capio te, tu capies me; Because I cannot perceive thee, thou shalt receive me.  
But in the Knowledge of God, his Will, his Laws and Counsels, is Perfection. Quietat Intellectum: The Clearness, Truth, Beauty, Stability of the Knowledge and things known, satisfy the Mind. I have seen an end of all Perfection: but thy Commandment is exceeding broad, saith David, Psal. 119.96. There are wondrous things in God's Law, vers. 18. There is no Sophistry or Fallacy in any of God's Words; there is none of the Poison of the old Serpent, which deceiveth the whole world: But, (as it is Psal. 19.7, 8, 9) The Law of the Lord is perfect, converting, or restoring, the Soul: the Testimony of the Lord is sure, making wise the Simple. The Statutes of the Lord are right, rejoicing the Heart: the Commandment of the Lord is pure, enlightening the Eyes. The Fear of the Lord is clean, enduring for ever: the Judgements of the Lord are true and righteous altogether.  
3. The Knowledge of God and his Law is most desirable, because it is that Knowledge which pleaseth God most. 'Tis true, all the Works of God are worth the knowing: The Works of the Lord are great, sought out of all them that have pleasure therein, Psal. 111.2. God allows us to search out the Secrets of Nature; and it is a great Excellency in men, to find out the hidden Qualities and Virtues of Natural Bodies: but to terminate our Knowledge on them, and not to have respect to the Maker of them, not to look unto him that fashioned the World long ago, as the Prophet speaks Isa. 22.11. much more to deny his Work, to ascribe it to a casual Concourse of Atoms, to the Nature of the things themselves, without acknowledging the First Cause, Primum Motorem, the First Mover and Universal Efficient, is monstrous Madness, and a thing extremely odious to the Divine Majesty.  
Yea, they that are the greatest Philosophers, if they know not God's Will, have not Understanding how to worship God, and to do his Pleasure, are usually more brutish than others: they are given up to vile Affections, to a reprobate Mind, to do those things which are not convenient, but against Nature, such as Beasts do not, and none but besotted or bewitched men would do.  
Some kind of Knowledge is utterly forbidden us. Well did those Converts (mentioned Act. 19.19.) who used curious Arts, when they brought their Books together, and burned them before all men; though counting the Price of them, they found it fifty thousand pieces of Silver. All Knowledge of infernal Magic is abominable to God. Then our Knowledge pleaseth God, when we follow on to know the Lord, Hos. 6.3. when we understand what he reveals to us for our Duty and his Honour. The secret things belong unto the Lord our God: but those things which are revealed belong unto us and our Children for ever, that we may do all the words of his Law, Deut. 29.29.  
4. Because the Understanding of God and his Law, or Will, is that which is of greatest Advantage to us, and therefore most to be desired by us. It is true which Solomon saith, Eccles. 2.13, 14. that Wisdom excelleth Folly, as far as Light excelleth Darkness. The Wise man's eyes are in his head; he avoideth many Dangers, takes prosperous Courses, by reason of his Prudence in discerning between things hurtful and things helpful to him: for want of which the Fool walketh in Darkness, stumbles often, and falls into Pits and Precipices. Yet, as he saith vers. 15, 16. as it happeneth to the Fool, so to the Wise; as the Fool dieth, so dieth the Wise. Neither doth Wisdom in Sciences, Arts, Policy, Cunning in Trading, or any such Skill as men are most applauded for, (Civil or Military,) secure a man from Dangers without, or Fears within; common Calamities, or particular Miseries; Death, or Damnation. But the Wisdom that is from above, whereby we know God's Will, know the things of the Spirit of God, which are freely given us of God, arms us against Temptations, Fear of Death and Judgement to come, and comforts us in Tribulation. It is that which is able to make us wise unto Salvation, as the Holy Scriptures did Timothy. It brings us to God, as it comes from God. Which leads us to the   

II. OBSERVATION.  
That the Understanding of God's Law and Will is the Gift of God, and to be sought from him.  
Every good and every perfect Gift is from above, and cometh down from the Father of Lights, with whom is no Variableness, neither shadow of turning. And therefore if any lack Wisdom, he is to ask it of God, that giveth to all men liberally, and upbraideth not, James 1.5, 17. Job, after his inquiry, Where shall Wisdom be found? and where is the place of Understanding? resolves, The Depth saith, It is not in me; and the Sea saith, It is not in me: Destruction and Death say, We have heard the fame thereof with our ears. God understandeth the way thereof, and he knoweth the place thereof. He declareth it, prepareth it, and searcheth it out, Job 28.12, 14, 22, 23, 27. And indeed it is he only that gives it, and in such a measure as pleaseth him.  
All Understanding is God's Gift: he makes the wise, and the foolish. He can give Solomon Wisdom, turn Achitophel's Counsel into Folly, make foolish the Wisdom of the wise. As they that trust to their own Wisdom, lean to their own Understanding, do follow an Ignis fatuus, that will lead them into Bogs and Precipices: so they that seek Counsel of God, Wisdom from him in all their Undertake, that fear themselves, and work out their Salvation with fear and trembling, are most prosperous. It was Solomon 's Happiness, that he asked Wisdom of God; and it was his Unhappiness, that he gave his Heart to enjoy Pleasure and Mirth, and so doted on his Wives, that they turned away his Heart from God to set up Idol-service. And therefore, by Solomon 's Example, we should beware of abusing our Knowledge, by turning God's Grace into Wantonness, and perverting our Understanding to the Service of our Lusts. But, which is the   

III. OBSERVATION.  
When we understand God's Laws, we should observe them.  
The Observation of God's Law consisteth in two things.  
1. In Considering what it requires, or makes known. The word we translate [keep] signifies the Observance of a Watchman, who is intent on what he sees, and attentive to what he hears. And this should be the disposition and exercise of every one to whom God speaks. I will hear what God the Lord will speak, saith the Psalmist, Psal. 85.8. There is nothing more concerns a man, then to have his Ear for God, and his Eye on God. All our Happiness is from him: and therefore all our Thoughts should be towards him. As a Servant that depends on his Master will have his eye on him, and his ear open to him; so should it be with us: our Ear should hear, and our Heart should consider what God speaks or acts. The Blessed man's Delight is in the Law of the Lord, and in his Law doth he meditate day and night, Psal. 1.2. And  God does in the world, especially towards us, whereby he either answers our Prayers, or rebukes us for our Sins, either warns us of our evil Do, or encourages us in doing well, should be observed by us; for by so doing we show we have an Heart to please God, and cause him to take pleasure in us.  
2. In Doing of God's Law, according to what we understand, whether it be by departing from Evil, or doing Good. Unto Man he said, Behold, the Fear of the Lord, that is Wisdom; and to departed from Evil, that is Understanding, Job 28.28. As God's Precepts cannot be observed without learning them; so are they not well learned, unless they be observed. Theology is a practical Science, for Action as well as Speculation. If ye know these things, (saith Christ) happy are ye if ye do them, Joh. 13.17. Practice is the end of Knowledge: and increase of Knowledge is the fruit of Practice. If any man will do the will of God, he shall know of the Doctrine of Christ, whether it be of God, Joh. 7.17. A good Understanding have all they that do his Commandments, Psal. 111.10. Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of Heaven; but he that doth the Will of my Father which is in Heaven. He that heareth these Say of mine, and doth them, I will liken him to a wise man, that built his house on a Rock: And the Rain descended, and the Floods came, and the Winds blew, and beat upon that house; and it fell not, for it was founded upon a Rock. And every one that heareth these Say of mine, and doth them not, shall be likened to a foolish man, which built his house upon the Sand: And the Rain descended, and the Floods came, and the Winds blew, and beat upon that house; and it fell, and great was the fall of it, Matth. 7.21, 24, 25, 26, 27. That Servant which knew his Lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes, Luk. 12.47. To him that knoweth to do good, and doth it not, to him it is Sin, James 4.17. Sin in a higher degree. Majoris est Criminis Legem spernere, quàm nescire, said Salvian. In Ignorance there is Sin; in Contempt of God's Law, in Stubbornness, much more; in Hypocrisy, most of all. Which brings us to our   

iv OBSERVATION.  
That God's Laws are to be kept by us with our whole Heart.  
And indeed God's Law is not kept, unless the Heart keep it as well as the Tongue: His Service requires the Inward parts as well as the Outward. Apply thine Heart to Instruction, and thine Ears to the word of Knowledge. My Son, give me thy Heart, and let thine Eyes observe my ways, Prov. 23.12, 26. The Mouth of the Righteous speaketh Wisdom, and his Tongue talketh of Judgement. The Law of his God is in his Heart; none of his steps shall slide, Psal. 37.30, 31.  
It is the Heart that is the Principle or Fountain of good or bad. A good man, out of the good treasure of his Heart, bringeth forth good things: and an evil man, out of the evil treasure, bringeth forth evil, Matth. 12.35. The most glorious Works of Piety or Charity, that come not from a right Principle within, please God no more than the offering of Swine's blood: yea, God counts himself mocked, when our Prayers, Praises, or any Duties we do, come not from the Heart. Heartless Service is no Service of God, but a Derision of him. He that is a Spirit, must be served with the Spirit, or else the Service is abhorred.  
Nor must God's Law be kept with a part, but with the whole Heart. Blessed are they that keep his Testimonies, and that seek him with the whole Heart, Psal. 119.2. He that keeps some of God's Commands, and neglects others, yea he that shall keep the whole Law, and yet offend in one point, (since the Authority is the same in all,) is guilty of all, Jam. 2.10. He must keep them in all his Faculties: in his Mind, by considering them; in his Memory, by retaining them; in his Purposes, by choosing them; and in his Affections, by adhering to them. He must keep them with all his Might, with the utmost degree of Observance that he can: and wherein he is defective, he must bewail himself. He must not keep any man's Precepts that consist not with God's; not the Statutes of Omri, or the Ordinances of the house of Ahab, Mic. 6.16. A divided Heart, a double Heart, an Heart and an Heart, are monstrous, Psal. 12.2. We cannot serve God, and Mammon. No man can serve two opposite Masters: no nor too . As we cannot serve God, while we observe the Traditions of men, that evacuate God's Commands: so neither while we observe the Traditions of men, which are imposed as God's Commands. In vain do they worship me, teaching for Doctrines the Commandments of men, saith our Saviour, Matth. 15.9. Yea, all the just Commands of Men must be observed with subordination to God's; they must give place to them, and must be observed because of his Commands. Whatever Servants do in Obedience to their Masters, they must do it hearty, as to the Lord, and not to men, Col. 3.23. Our Obedience must be de omni, per se, & quatenus ipsum. In a word, all that we do in Obedience to God, we must do for God. There must be Integrity without Partiality, and Sincerity without Hypocrisy. Whatsoever we do, we must do all, not for our own Praise or sinister Ends, but to his Glory, 1 Cor. 10.31. without magnifying ourselves, or aiming at our own carnal Advantage. And this is to keep his Law with our whole Heart.   

APPLICATION.  
You have heard how valuable a thing the Understanding of God's Law is; whence it is derived; to what End it should tend; with what Sincerity that End should be prosecuted. I hope hereby you discern the genuine and true Reason why there is so little Wisdom in the world: And I wish you would apply your minds to get that Understanding which will make you truly wise. It is the common Complaint, That the World is full of Fools: and no marvel it should be so, since each man loves to be his own Guide; and even generally all sorts of men affect to follow that Darkness which they miss-name the Light within them, and are unwilling to be undeceived from their Errors. Quis intelligit Delicta? is in this sense true. Though all are Children in Knowledge; yet are they loath to abide under the tuition and conduct of their Overseers. Some miss-lead themselves by their Lusts, some by their Opinions; few move in the direct Line of God's Law: and no marvel than they suffer eclipses of their innate Light. Earthly-mindedness, like the Earth, interposing, keeps the Light of God's Word from them: Love of transitory Pleasures hinders the Light of the Spirit from shining on them. Nor do they lift up their Eyes and Hearts unto the Sun of Righteousness, that he may arise with brightness in his Rays upon them.  
It would be infinite to reckon up the Fooleries of Philosophers, Jewish Rabbins, Heretics, Papists, and all sorts of fanatics, who have declined from God's Precepts. Let their Errors, their Follies, their Miscarriages, make you inquisitive into God's Law; wary how you turn aside from it; diligent to observe it; constant in adhering to it; instant with the Father of Lights to direct your Steps in it. They that sail at Sea, count it safest to be in a Ship that hath a good Pilot: They that live in a State, think it happy to live where there are good Laws and good Governors. Sure no Pilot is better than he that steers the Course of the Heavens; no Laws better than the Laws of the Most high; no Government equal to the Government of God. If you leave his Guidance, if you forsake his Laws, you will suffer Shipwreck, and be cast on those barbarous Coasts where Tyrants and Devils domineer.  
Oh then,  ye do, prefer the Understanding of God's Will before all Knowledge: beg earnestly of God, that he would teach you: forget not what ye learn of him: let your whole Heart be sound in his Precepts. Do as Christ did, whose meat and drink it was to do the will of his Father; and you shall eat and drink with him in his Kingdom. Which he grant, who loved us, and gave himself for us. To whom, etc. Amen.  
LAUS DEO.    

UPRIGHT WALKING. Part I.  
The Twentyseventh SERMON.  PROVERBS xiv. 2. 
He that walketh in his Uprightness, feareth the Lord: but he that is perverse in his Ways, despiseth him.  
AMong the Variety of Holy Writings, whereby the Wisdom and Goodness of God hath made provision for the Instruction and Guidance of Man, who is born as a wild Asse's Colt, Job 11.12. this Book of Proverbs is a Star not of the least magnitude, having the Quintessence of Solomon's Wisdom in it; who is said to have a Heart as large as the Sand upon the Seashore, in respect of his Understanding in things both Divine and Humane, in which he exceeded all the Wise men of his own and other Generations. And among all the Say of this Book, this is one of the most considerable, as directing what way we may demonstrate our Fear of God, which is the beginning of Wisdom; and eat the chiefest of Follies, in despising him: the one, by walking in our Uprightness; the other, by avoiding Perverseness in our ways: as it is expressed in my Text, He that walketh in his Uprightness, feareth the Lord: but he that is perverse in his Ways, despiseth him.  
The Words consist of two Propositions, characterizing the Wisest of men, and the veriest Fools. The first have two Marks whereby they are discernible: They fear the Lord; and that appears by their walking in their Uprightness. The other appear to be Fools by their despising of the Lord; and that is manifested by their Perverseness in their Ways.  
I shall begin with the  

I. PROPOSITION:  
He that walketh in his Uprightness, feareth the Lord.  
And herein I shall inquire, 1. What is this Walking in a man's Uprightness: 2. How this demonstrates the Fear of the Lord: 3. What Advantage accrues to a man that walketh in his Uprightness, and feareth the Lord.  
Of these in their order.  
I. What it is for a man to walk in his Uprightness.  
Walking (in the primitive acception thereof) imports a natural progressive Motion of the Body: and Uprightness is that Position of the Body, according to which it is so placed as not to incline to one hand more than the other, but to be even set between both. But in the Metaphorical sense, in which hundreds of times this Expression is used in Holy Scripture, it signifies the moral Motion of the Mind and Members of a Man, as he is a rational Being, to be regulated by the Law of his Maker. And so it supposeth the Actings of the Understanding, Will, Affections, and Members of a man, in an orderly and constant Course, out of a vital spiritual Principle in him, by a certain Rule, from one term of his Motion to another, for the attaining of his End.  
Whence it is evident, that as to Bodily Walking there are many things requisite or presupposed; so to the Spiritual Walking of the Soul or Man in his Uprightness, there belong sundry things, either as presupposed or required, without which he cannot be said to walk in his Uprightness. As it is with our Body, while we live on Earth, there will still be some Motion; Man is born to Labour, as the Sparks fly upward; God hath given to the sons of men sore Travail, to be exercised therewith: so it is also with the Soul, there are stir of Thoughts, Desires, which cause elicit Acts of the Will in its Purposes; and imperate Acts, in setting the Members of the Body on work, for avoiding Evil, or obtaining some supposed Good.  
And as corporal Motion is not in an instant, but requires Time, more or less: so for the contriving and prosecuting such Designs as the Will pitches upon, the whole Life of man is employed.  
Likewise as there is in Walking, some Place or Person from which or from whom the Motion gins, and to which or whom it tends, which are called in Philosophy the Terminus à quo, the Bound from whence, and the Terminus ad quem, the Bound to which it is directed: so are there in the moral Actions of the Soul and Members some like Bounds; persons are either turned from God, after Satan, or they are turned from the power of Satan unto God: they either move from or to Heaven or Hell, Life or Death.  
And as there is a Way in all Walking of the Body, in which the Motion is performed; Motus est super immobile, there must be some fixed and settled thing which men ordinarily walk upon; they do not move as Fishes in the Sea, or Birds in the Air, whose Way hath no fixed Path: so it is in men's Walking spiritually; there is a broad Way which leadeth to Destruction, or a narrow Way which leadeth to Life; a Way of Satan's, or a Way of God's, in which every man walks.  
And as there is in man's Walking a vital locomotive Principle, which is well or ill ordered according to the Sight and the state of the Members, and such Guidance as is from others Direction; so that sometimes for want of Sight or Light a person stumbles and falls, or by reason of Mistakes from himself, or Mis-direction of other persons, he errs, and never attains to that which he moves towards; sometimes he prospers in his Motion, seeing his Way aright, heeding it, not fainting, but holding on to the end of his Journey: So it is in men's Spiritual Walking: there is a wrong and a right Principle which moves their Mind and Will; they walk after the Flesh, or after the Spirit; their Way is either Satan's, or God's, his Dictates, or God's Precepts; they walk in Darkness, or in the Light: either they are weary of well-doing, and go back to Perdition, and turn aside to crooked Ways; or else they discern the Error of their ways, choose the Way of Life, go on with Alacrity and liveliness therein, and persevere to the end.  
Also as in Bodily Walking, the Motion is not per Saltum, one Step or Leap doth not begin and end it; but it is progressive, there is Step after Step, one slower, another quicker, one part of the Way is sooner and with less trouble and danger passed over then the other: So it is in the Spiritual Walking: the Actings of the Mind and Will are not performed all together, neither the immanent nor transient Acts of a man, whether right or wrong, are done at once; but some one hour, some another, with various Success, with diversity of Ability, and Speed, and Event, by reason of the Assistence or Hindrance of concurrent Accidents or Causes, which do frequently alter both the Motion and the Consequence of it: such as are the Temptations of Satan, or the Influence of God's Spirit; the Society of evil Company, or the Converse with Godly persons; corrupt Teachers, or holy Pastors; outward estate of Prosperity, or Adversity; with many other things, which occasion men's Progress to be more or less expedite, either to the better or the worse.  
Thus I have somewhat opened to you what this Walking is in general: It is now farther necessary, that I show you more specially what is this Walking of a man in his Uprightness, which shows he fears the Lord.  
1. For a man who feareth the Lord to walk in his Uprightness, it is necessary that he set his face towards God, that is, that he propound God's Glory, and the obtaining of his Favour, as his End. In all such Actions as are rational, it is the End propounded by the Doer which hath a chief sway in the denominating of them good. Finis dat Mediis Amabilitatem. Many brave Exploits done by heroical men only to immortalize their Names, to spread their Fame, though they were advantageous to the people of their Generation, yet being not acted out of Dutifulness to God as the impulsive, to exalt God as the final Cause, they were but splendida Peccata, glistering Sins, like Gloeworms, or Wood that seems to shine in the dark, but is nothing else but rotten matter or mere Dirt. He that walks uprightly stoops not down to the Earth, nor pores on his own , but looks upwards to something higher than himself, towards Heaven. Pharisees Alms, Fasting, Prayers, though much esteemed by themselves and other men, were not regarded by God, as being done for themselves, not for God. But such Actions as are done without Ostentation, with an eye to God's Approbation, though in secret, and of no account with men, yet are they in the sight of God of great price; as S. Peter saith (1 Pet. 3.4.) of the hidden man of the Heart, in that which is not corruptible, even the ornament of a meek and quiet Spirit. The Rectitude of the Heart is most conducible to a man's upright walking: which emboldened Hezekiah thus to mind God in his Prayer, Isa. 38.3. Remember now, O Lord, I beseech thee, how I have walked before thee in truth, and with a perfect Heart, and have done that which is good in thy sight. Which acquaints us with the next Condition of this Walking;  
2. It must be a Walking in God's Ways. It is not enough for him that walks in his Uprightness, that his Intentions be good, but he must also choose the Paths of Uprightness; he must do what God requires to be done, and to be done by him. He that ran well, but extra Viam, out of the Way appointed him, beyond his Line, had not the Crown assigned him by the Judges in the Greek Games. Neither hath he the Approbation or Reward of upright Walking, who walks by another Rule than God commands. They that choose either their own Conceits, or the Tradition of the Elders, or any other humane Authority, for the Square of their Actions, are judged to worship God in vain; to draw near him with their Mouth, and to honour him with their Lips, but to remove their Heart far from him, whose Fear towards him is taught by the Precepts of men, Isa. 29.13. They are such as eye the Dictates of Rabbins, the Decrees of Popes, the Canons of Councils, above or equally with the Precepts of Christ: they make Conscience of the Vow of Corban, not of honouring Father and Mother: they will by no means break the Rules of the Founder of their Order, but scruple not the violating of Christ's Commands. Neither can those be said to walk in their Uprightness, that make Conscience of keeping one Command, but not of another; that will not swear, yet will lie; that will pray to God, and yet defraud men; that will give Alms, yet adore a Crucifix; that will pay tithe of Mint, Anise and Cumin, and leave the weightier matters of the Law, Righteousness, Judgement, Faith, and the Love of God; that abhor Idols, yet commit Sacrilege. All upright Walking is copulative, takes in its Walk all God's Commands; it excludes none, but observes all in their due order and place. Then shall I not be ashamed, saith David, (Psal. 119.6.) when I have respect to all thy Commands. Yet herein there must be heed taken, that we regard each in its proper time. To keep the Sabbath by Rest, to attend the Sacrifice, was a Duty; but not when Mercy was to be showed. Vice is to be reproved, but in fit season: Sin is to be punished, but by him that is thereto authourized: Sacrifice is to be offered, but by the Priest. He that walks in his Uprightness must not only look that the thing he does be commanded, but that it be commanded to him. Each must walk in his own Path, in his own Rank, if he will walk in his Uprightness.  
3. He that walks in his Uprightness must walk warily, steadily, evenly, constantly; according to that of Solomon, Prov. 4.25, 26, 27. Let thine eyes look right on, and let thine eyelids look strait before thee. Ponder the Path of thy feet, and let all thy ways be established. Turn not to the right hand nor to the left; remove thy foot from Evil. So saith the Apostle, Eph. 5.15, 16. See that ye walk circumspectly, not as fools, but as wise, redeeming the time. He that walks in his Uprightness hath his Eyes in his head, to keep his Way; gazeth not about to satisfy his Curiosity, but minds his Journey, the Way he is to walk in, the Work he is to do; listens not to seducing Company, that seeks to divert him out of his Path; takes heed of such Offers, such Temptations as may be Stumbling-blocks to him, to cause him to fall; sets his Foot, his Purposes firmly, that he may not slip; looks not back, like Lot's Wife to Sodom, to his former Pleasures. He goes not on weeping, like Phalti, when he restored Michal to David; but like David, with enlarged heart he lifts up his feet to run the way of God's Commands. He is not slothful, but a diligent follower of them that through Faith and Patience have inherited the Promises. He looks to the Cloud of Witnesses that have gone before him, and keeps company with them who confess themselves Pilgrims and Strangers on Earth, and thereby declare plainly that they seek another City, to wit, an heavenly. He casts away every weight, and the Sin that doth so easily beset him, that he may with patience run the Race that is set before him. Such do arm themselves against Encounters of Spiritual Wickedness, that may rob or spoil them of their Provision for their Journey. They go on (as David said of himself, Psal. 71.16.) in the strength of the Lord God. Their Strength is in him, in whose Heart are the ways of them: they go from Strength to Strength, Psal. 84.5, 7. The Joy of the Lord is their Strength; his Love heartens them: the Hope of Glory keeps them from fainting; it is as an Anchor of the Soul, firm and stable, and which entereth into that within the Veil. They look unto Jesus, the Author and finisher of their Faith, who for the Joy that was set before him, endured the Cross, and despised the Shame, and is set down at the right hand of God. They endure Contradiction of Sinners, and resist unto blood, striving against Sin. In a word, Faith in God through Jesus Christ, Joy in the Holy Ghost, Love to Christ, Hope of the Inheritance above, animate them to holy Resolutions of Obedience to God, confirm them against Difficulties, keep them from fainting under any Pressures, till they get to the end of their Journey, and that Rest which is prepared for them that walk uprightly.  
II. How this Walking of a man in his Uprightness doth demonstrate the Fear of the Lord.  
Such Walking doth evidently demonstrate the Fear of the Lord (that is, that reverential Regard of God as their Lord and Master, the Supreme Lawgiver and Judge, to whom they are subject) to be the Principle that acts them, and carries them on with vigour to walk in their Uprightness. For, 1. In that they set their faces towards God, they show that their Walking tends to please God, to gain his Approbation; which is the greatest sign of Fear in a Servant to his Master, a Child to his Father, a Subject to his Prince: for in all these Relations it is the Reverence of Superiors which moves the Inferior to put forth his ability for the Superior. So it is the Fear of God that moves the upright Walker to glorify God in his Body and Spirit, which are God's; to present his Body to him as a living Sacrifice in his reasonable Service; to devote himself to God, and to gratify him with what Offering he hath, with what Performance he is able to do. 2. A man's Choice of God's Commands, as his Path, shows his Subjection to him; and that is the greatest proof of an holy Fear of the Divine Majesty. He is a man after God's own heart, who will do all his Will; as it is said of David, Act. 13.22. Which is the great Scope of him that walks in his Uprightness; and consequently a proof of his owning God's Sovereignty, and uniting of his Heart to fear his Name. 3. A man's Walking in his Uprightness proceeds from that Faith whereby the Believer presents God to himself, sets him before his face, sees him that is invisible, as Moses did, Heb. 11.27. which begets Fear of God, takes away servile Fear of others, keeps him in even and constant Obedience; as Enoch, Noah, Abraham, and all the Holy Patriarches, who walked with and before God without Fear of their Enemies, in the Fear of God, depending on his Protection, and subjecting themselves to his Direction; which engaged the Lord to be their God.  
III. What Advantage accrues to him that walketh in his Uprightness, and feareth the Lord. Of which very briefly.  
The Psalmist tells us in few words, Psal. 84.11. that the Lord God is a Sun and a Shield: the Lord will give Grace and Glory: no good thing will he withhold from them that walk uprightly. Psal. 97.11. Light is sown for the Righteous, and Gladness for the Upright in heart. And after him the Apostle, Gal. 6.16. As many as walk according to the Rule of the new Creature in Christ Jesus, Peace be on them and Mercy, and on the Israel of God. Whence it is rightly inferred, that all such as walk in their Uprightness, out of a Fear of the Lord, are assured of Light to guide them, Protection to preserve them, Peace to quiet them, Supply of good things to cheer them, Assistence to help them, Favour to comfort them, and Glory to advance them.   

APPLICATION.  
And now what remains, but that each of us (as the Prophet minds the Jews, Hag. 1.5.) consider our Ways, whether we have chosen the Way that leads to Life, or that which is the Path to Destruction; whether we walk uprightly in the Fear of God, or perversely in Compliance with Satan. All of us have a Journey to go, here we have no continuing City. We may say as David, 1 Chron. 29.15. We are Strangers before God, as were all our Fathers: our days on the Earth are as a Shadow, and there is none abiding, no expectation of a settled Mansion here. We must arise and departed, for this is not our Rest, because it is polluted, Mic. 2.10.  
Oh then how much doth it concern us to heed which Way we take? whether the tendence of our Course of life be to walk in our Uprightness, as those that fear the Lord; or our Conversation be in the Lusts of our Flesh, fulfilling the desires of the Flesh and of the Mind: whether we devote ourselves to the Fear of God, spend our lives, employ our time and estate to please him, to do his Will; or our Walking be according to the course of this World, according to the Prince of the power of the Air, the Spirit that worketh in the children of Disobedience.  
If you say you fear God, and expect Heaven; you must manifest it by departing from your sinful Ways, by serving him in Holiness and Righteousness before him all the days of your life. They must walk before God in their Uprightness here, who would stand before God in Happiness hereafter. Not Words, but Works, not a Form of Godliness, but the Power of it, prevails with God. Be not deceived, saith the Apostle, (Gal. 6.7, 8.) God is not mocked: for whatsoever a man soweth, that shall he reap. For he that soweth to his Flesh, shall of the Flesh reap Corruption: but he that soweth to the Spirit, shall of the Spirit reap Life everlasting. Fellow therefore Holiness, without which no man shall see the Lord. Walk with that Company here, with which you would have your Lot hereafter. Walk not in the way with them, with whom you dread to be associated at last. Take heed of Complying with the World in your Life, with whom you would not be condemned at your Death. Consider the End of your Life; and follow their Faith, whose End you would purchase at the greatest rate. Remember the Advice of the Prophet, Jerem. 6.16. Thus saith the Lord, Stand in the ways and see, and ask for the old Paths, where is the good Way, and walk therein, and ye shall find Rest for your Souls.  
I direct you not to follow any New Lights, neither to seek any new Ways; but I advise you to go to Christ, that you may find Rest for your Souls; to take his Yoke upon you, and to learn of him; to receive him, and to walk in him, rooted and built up in him, and established in the Faith, as he hath taught you, abounding therein with thanksgiving. Believe in the Light, that ye may be the Children of Light. Walk as Children of Light: and walk as such while you have the Light. Casting off the works of Darkness, and putting on the Armour of Light, walk honestly as in the day; not in Rioting and Drunkenness, not in Chambering and Wantonness, not in Strife and Envying: But put ye on the Lord Jesus Christ, and make no provision for the Flesh, to fulfil the Lusts thereof. To all which let me add that of the Apostle, Eph. 5.1, 2. Be followers of God as dear Children: and walk in Love, as Christ also hath loved us, and hath given himself for us, an Offering and a Sacrifice to God for a sweet-smelling savour. Amen.  
LAUS DEO.    

THE IMPIOUS CONTEMPT. Part II.  
The Twenty-eighth SERMON.  PROVERBS xiv. 2. 
But he that is perverse in his Ways, despiseth him.  
OF all Points of Wisdom, this is the Inlet, and as it were the Door, to fear the Lord: and of all Ways of Folly, this is the greatest, to despise him. The one is demonstrated by a man's walking in his Uprightness, of which I have already spoken: the other, by Perverseness in a man's Ways, which is now to be considered.  

II. PROPOSITION.  
He that is perverse in his Ways, despiseth the Lord.  
Concerning this three Quaere's are to be answered; like as there were in handling the former Proposition.  
1. Who is meant by him that is perverse in his Ways, and when a man is said to be so. 2. How such an one despiseth the Lord. 3. What is the Evil of such Despising the Lord. Of which in their order.  
I. Who is meant by him that is perverse in his Ways.  
By Ways (as hath been already said) are meant the Actions of a Man as he is a Rational Being, whose Motions should be ordered by such a Rule as his Creator hath made known, and should tend to his Maker's Honour. For God at first made Man upright, or simple, so as that he had no other Way but that which was God's: but they have sought out many Inventions, saith Solomon, Eccles. 7.29. Whence it comes to pass, that there are many and various Ways in which men now walk, contrary to God's Way, that is, his prescribed Will; which is the Way that every man should walk in, and then he walketh in his Uprightness. But when he chooseth any Invention of his own to direct the Course of his Actions by, and chief when he opposeth God's Will, his Truth, his Precepts, then is he perverse in his Ways. Now this may happen two ways; either out of Ignorance, or wittingly: and this either willingly, or unwillingly; with a pure, or a mixed Will; out of Infirmity, through Fear, Forgetfulness, Heedlessness, or such like Cause as abates much of the Voluntariness of the Action; or obstinately, resolutely, presumptuously, after Conviction, Warning, Reproof, Correction, not only actually, but also habitually, and incorrigibly, with a high hand and contumacious mind. He that fears the Lord, and walks in his Uprightness, may sometimes actually be perverse in his Ways out of Ignorance, Infirmity, through prevalency of Temptation; and yet not be accounted so perverse in his Ways as to be said to despise the Lord so as Solomon here means. S. Paul at Antioch chargeth S. Peter and S. Barnabas, that they did not walk uprightly, according to the Truth of the Gospel, Gal. 2.14. because that S. Peter, before certain came from James, did eat with the Gentiles: but when they were come, he withdrew, and separated himself, fearing them of the Circumcision. And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation. Herein was a kind of Perverseness, out of some Timorousness incident to a holy Saint, and a Pillar among the Apostles, and that in a Point which so much concerned the Truth of the Gospel: and yet there was no such despising of the Lord as Solomon doth here stigmatize. Nor dare I say but that David did that which was not right in the eyes of the Lord, in the matter of Vriah the Hittite, in the business of Ziba, and of Numbering the people; but that he despised the Commandment of the Lord, to do evil in his sight: yet was he not so perverse in his Ways as to despise the Lord so as here is meant, because it was not done obstinately, impenitently, habitually. But Eli's Sons, Hophni and Phinehas, who caused men to abhor the Offerings of the Lord, and persisted in their Sin, after their Father Eli's Admonition, were obstinately, habitually perverse in their Ways, and despised the Lord: 1 Sam. 2.17, 25, 29. In like manner all such are perverse in their Ways, and despise the Lord so as Solomon here means, who do stubbornly and impenitently persist in any sinful Error, or wicked Practice against the Law of God, or the Gospel of Christ, either not relinquishing the one after Discovery, or not amending the other after Reproof; but upholding the one, and continuing in the other, against the Warnings of God and Man.  
Of such Perverseness of men in their Ways there are many Degrees, according to the several kinds of Warnings given them, the Frequency of their Actings, the Stifness and Stubbornness of their Wills, the Proceed of their Practices, the Excellency of God's Will which they bend themselves against, and the Engagements they have to conform to it.  
Sometimes the Lord warns men of the Evil of their ways by the Reproof of an Enemy: and it is Wisdom to make use of it for our Amendment. Even Plutarch hath a Treatise directing a man How to get good by an enemy's ill will: this is to make Mithridate out of Poison. Sometimes a Friend shows us our Evil: and then it is great Perverseness to persist in it. Sometimes an authourized Pastor, a Parent, a Yoke-fellow, admonishes with due Correction; and yet persons continue obstinate. Sometimes God sends Warnings by his Prophets: as he did to the Israelites, 2 Chron. 36.15, 16. He sent to them by his Messengers, rising up betimes, and sending them, because he had Compassion on his people: But they mocked the Messengers of God, and despised his words, and misused his Prophets, until the Wrath of the Lord arose against his people, till there was no Remedy. Sometimes he warns men by his Judgements, either on themselves, or on others; expecting that when his Judgements are in the Earth, the Inhabitants of the world should learn Righteousness, Isa. 26.9. Yet though they be iterated, varied, be very conspicuous and terrible, men return not to the Lord; as the Prophet complains, Amos 4.11. Yea, they are so far from being bettered by God's Judgements, that, as it is said Rev. 16.11. some blaspheme the God of Heaven because of their Pains and their Sores, and repent not of their deeds. Yea, so far are God's Judgements or Mercies from turning men from their Sins, that oftentimes they multiply Abominations the more: which shows extreme Perverseness. The same may be said of them that abuse God's Patience and Long-suffering, not knowing that the Goodness of God should lead them to Repentance; as the Apostle speaks Rom. 2.4. And of those that, because Sentence against an evil work is not executed speedily, therefore their Heart is fully set in them to do evil, Eccles. 8.11.  
And according to this Stifness of their Wills, there are Degrees of Perverseness in their Practices. For some (as the Prophet chargeth the Jews, Zach. 7.11.) refuse to hearken, pull away the Shoulder, stop their Ears that they should not hear. Yea, (saith he, vers. 12.) they made their Heart as an Adamant-stone, lest they should hear the Lord, and the words which the Lord of hosts sent in his Spirit by the Prophets: therefore a great Wrath came from the Lord of hosts. Some shut their Eyes against the Light in them by their vicious Affections; darken the Light of their natural Conscience, and are given over to a reprobate Sense. Many hold the Truth in unrighteousness, after it is made known to them, Rom. 1.18. and not only yield not to it, but also wrangle and cavil against it. Yea, there are not a few, who, in stead of being altered by any Denunciations of Judgements from God, or Convictions of his Law, turn the very Speeches of the Prophets and Preachers that are sent to them into proverbial Scoffs: as those that scornfully said, Let him make speed, and hasten his Work, that we may see it: and let the Counsel of the Holy one of Israel draw nigh and come, that we may know it, Isa. 5.19. And those that tauntingly took up the Prophet's term of the Burden of the Lord, Jer. 23.38. To what height of profane Impudence, and Perverseness in their Ways, are they come, who (as if they counted it their Bravery) abuse the very words of Holy Scripture, even of Christ himself, in their Discourses and foolish Jests, (though by themselves and those like them counted witty,) to make themselves sport, and render them ridiculous? who, as if it were a part of Gallantry to provoke the God of Heaven, glory in their outrageous Swearing, and direful Imprecations against themselves? Others there are like Elymas the Sorcerer, whom S. Paul (Act. 13.10.) terms a man full of all Subtlety and all Mischief, a Child of the Devil, Enemy of all Righteousness, who ceased not to pervert the right ways of the Lord, in seeking to turn away the Deputy, Sergius Paulus, from the Faith of Christ. To whom those are near of kin of whom S. Paul speaks, in his Farewell-Sermon to the Ephesians, Act. 20.29, 30. I know this, that after my departing, shall grievous Wolves enter in amongst you, not sparing the Flock. Also of your own selves shall men arise, speaking perverse things, to draw away Disciples after them.  
All which perverse Proceed are much aggravated by the Opposition in them not only to the Law, but also to the Gospel. For, as the carnal Mind is Enmity against God, in that it is not subject to the Law of God, Rom. 8.7. so it is much greater Perverseness in a man's Ways, to neglect so great Salvation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him; God also bearing them witness, both with Signs and Wonders, and with divers Miracles, and Gifts of the Holy Ghost, according to his own will, Heb. 2.3, 4. And therefore our Saviour saith, Joh. 3.19. This is the Condemnation, (per Eminentiam, the great Condemnation,) that Light is come into the World, and men loved Darkness rather than Light, because their deeds were evil. It is also so much the greater Perverseness, and renders it incurable, unpardonable, for men, after their profession of the Truth, after Vows to God of adhering to Christ, after they have been once enlightened, have tasted of the heavenly Gift, and been made partakers of the Holy Ghost, have tasted of the good Word of God, and the powers of the World to come, then to fall away, so that they crucify the Son of God afresh, and put him to an open shame, Heb. 6.5, 6. This is the most contumelious way of Despising the Lord, among all the sorts and degrees of Perverseness in our Ways; as may be discerned in answering the Second Quaere,  
II. How he that is perverse in his Ways despiseth the Lord.  
Despising, saith Aristotle, (in the Second of his Rhetorics, in the Chapter of Anger,) is the Act of Opinion in not showing any regard of a thing or person. And it hath its Effects in divers degrees. Sometimes there is only Slighting, making none or little Esteem of either. Sometimes Damnifying, daring to harm; because there is so mean a Thought thereof, as not to fear any Revenge. Sometimes there is insolent Scorning thereof, as of no value. And in all these degrees a person is despised, when the Contempt is offered either immediately or directly, as when a King is reviled to his face, his Person kicked, spurned, derided openly: or mediately, when any such Usage is showed to that which doth more peculiarly pertain to his Dignity; as when his Image, Coin, Laws, Son, Friends, Servants, Officers, Ambassadors, are vilified or abused. The Contempt of whom though it be first terminated on them; yet when it is offered for the King's sake, out of Enmity to or Disesteem of him, or Affront to his Government, the Relation to him being known, it is either actually, or by interpretation, a Despising of the King himself. Now, (as the Prophet Malachi hath it, 1.14.) I am a great King, saith the Lord of hosts, and my Name is dreadful among the Heathens. He is the true God, the living God, and an everlasting King, Jer. 10.10. There is none like unto him; he is Great, and his Name is great in might, vers. 6. According as his Name is glorious and fearful, Deut. 28.58. so are all the things pertaining to his Essence and to his Greatness: there is some Reverence due to them. And God is despised, not only when he is disclaimed, as he was by Pharaoh, Exod. 5.2. or not minded, as by those wicked ones, who through the Pride of their countenance will not seek after God, God is not in all their thoughts, Psal. 10.4. or when he is reproached and blasphemed, as he was by Rabshakeh, Isa. 36.20. or when his Worship is neglected, as it was Mal. 1.6, 7. or his Providence denied, as when it was asked, Where is the God of Judgement? Malach. 2.17. But also when his Works are undervalved. He that mocketh the Poor, reproacheth his Maker, saith Solomon, Prov. 17.5. Specially when his Children are despised. He that despiseth, despiseth not Man, but God, who hath also given unto us his Holy Spirit, 1 Thess. 4.8. In like manner, to slight God's Laws, his Threaten, his Judgements, is an high Contempt of God. But God is most of all despised, when the Gospel, the Grace of God in Christ, the Ambassadors that bring it, the Son of God himself, the Image of the invisible God, are contemned, and the Spirit of God despighted. He that despiseth you, despiseth me, saith Christ; and he that despiseth me, despiseth him that sent me, Luk. 10.16. And in this respect he that is perverse in his Ways despiseth the Lord, because he despiseth God's Commands, his Gospel, his Messengers; but most of all, his Son, in whom he is well pleased, and his Spirit of Grace, the chiefest of all the Gifts that he communicates unto men. Whence may be discerned  
III. What is the Evil of such Despising of the Lord. Of which in a word.  
All Indignities offered to a King are high Misdemeanours: to rebel against his Crown, to speak evil of his Person, are Crimina laesae Majestatis, amount to High Treason, and are usually avenged by the most shameful and tormenting Death. Doubtless the Perverseness of his Spirit who is obstinate in his Ways, and despiseth God's Statutes and his Judgements, is no less High Treason against the Heavenly Majesty, his Crown and Dignity; chief when his Grace is rejected, his Son is not kissed, his Spirit is despighted: there being no greater Affront to him, who is the blessed and only Potentate, King of Kings, and Lord of Lords, then when his Grace in Christ is rejected, when men will not have Christ to rule over them, but prefer the Prince of this World before the Lord of Glory, the Prince of Life; and in stead of welcoming the Spirit of Life, embrace the accursed Fiend, the Author of Death. This makes the Wrath of God hot, so that they perish from the way, when his Wrath is kindled but a little, Psal. 2.12. Such men make God a Liar, 1 Joh. 5.10. And that doth in effect un-God him, and dethrone him. By despising the Riches of his Goodness, after their impenitent hard Heart, they treasure up to themselves Wrath against the day of Wrath, and revelation of the righteous Judgement of God, Rom. 2.4, 5. Which can be no less than fiery Indignation, which shall devour the Adversaries, who tread under foot the Blood of the Son of God, count the Blood of the Covenant, wherewith persons are sanctified, an unholy thing, and do despite to the Spirit of Grace, Heb. 10.27, 29.   

APPLICATION.  
Oh that these things were seriously pondered and laid to heart by you. How many thousands of holy Monitions, to turn from your evil Ways, have some of you had? How often hath God spoken to you by his Judgements from Heaven on yourselves, or others? How often hath Christ stood at the door of your Souls, and knocked, that he might be let in, that he might sup with you, and you with him? How frequently have the Preachers of the Gospel, the Servants of Christ, invited you to his Supper, to be partakers of that Grace of God which exceeds in worth all the Treasures of the Earth, all the Pleasures under the Sun; which is of greater Necessity and Advantage than all the Traffic by Land or Sea? and yet his Word is not believed; Oxen and Farms and Wives, yea (that which is worse) Dalilahs, Idols are minded, more esteemed than Christ, than his Love, his Spirit, his Kingdom, his Righteousness.  
Where is the man that is willing to deny himself, his own Contents, unjust Gains, unclean Affections, injurious Projects, yea his vain Opinions, and to take up Christ's Cross after him? Where is he that will suffer, I will not say Loss of Life, or Goods, or Credit with men, for Christ, but, even a Divorce from his Lusts? that will forbear a profane ungodly Oath, a devilish Revenge, or undergo so much as a Scoff or Reproach, that he may follow Christ, and be his Disciple? If this be not Perverseness in our Ways, the Despising of the Lord in the most vilifying way, I know not what is.  
I beseech you, bethink yourselves in good earnest what will be the End of these things. Think of that Wisdom Solomon speaks of Prov. 1. v. 22. and so forwards. The very reading of it, methinks, should awaken and affright as many of you as yet persist in your Perverseness, and will none of Wisdom's Counsel, but despise all its Reproof. As therefore you would not be rejected by Christ, despised by him in that Day when he shall bid some depart from him into everlasting Fire prepared for the Devil and his Angels; deny, I beseech you, your Ungodliness and worldly Lusts, obey the voice of Christ, trust in him: and he will then receive you, and ye shall be where he is. Which the Lord grant, etc. Amen.  
LAUS DEO.    

THE SAINTS Future Glory.  
The Twenty-ninth SERMON.  REVEL. seven. 15. 
Therefore are they before the Throne of God, and serve him day and night in his Temple; and he that sitteth on the Throne shall dwell among them.  
YOU have here exhibited to your view the most happy and glorious Spectacle which humane spirits are capable of. Brave Shows (as at Prince's Coronations and Marriages) do greatly attract the Eyes of men. One of the ancient Fathers wished much to see a Roman Triumph in its greatest Glory. The Queen of Sheba was so affected with the Glory of Solomon and his Court, that she took a great and costly Journey to behold them; and was so transported with what she saw and heard, that there was no more Spirit in her.  
But I may well say, A Greater than Solomon, a braver Sight than Solomon's Court, or a Roman Triumph, is here. Here is the God of Glory on his Throne. Here the Court of glorious Spirits which are made perfect, have their most splendid Robes on, and the Ensign of their Victory in their hands: that Palma nobilis which carries to God the Offscouring of the Earth; and makes them, that hid themselves in Dens and Caves of the Earth, to be advanced to the Habitation of God in the highest Heavens.  
And therefore this Show is worth your beholding: which I shall endeavour to present to you, though not in its Splendour, yet so as I hope it may raise you up, as to an Admiration and Extolling of the Divine Excellency, so also to an Imitation of and a Following after those glorious Saints, of whom it is said in the Verse before my Text, that they came out of great Tribulation, and washed their Robes and made them white in the Blood of the Lamb: and in this Verse, Therefore are they before the Throne of God, and serve him day and night in his Temple; and he that sitteth on the Throne shall dwell among them.  
In which two Verses you have described,  
1. The Exploits and Estate of these noble Warriors or Combatants on Earth. They had a great Fight of Afflictions: They wrestled not only against Flesh and Blood; but against Principalities and Powers, against the Rulers of the Darkness of this world, against Spiritual Wickedness in high, or heavenly, places: And though they had sore Falls, yet they washed their Robes and made them white in the Blood of the Lamb; and by the word of their Testimony at last they overcame Satan, and the World, not loving their Lives unto the death. This was their gallant Fight of Faith; this their glorious Victory over their proud and most treacherous Enemies.  
2. Their Triumph, their Ascent into the Capitol, their Reception into Heaven: They are before the Throne of God, and serve him day and night in his Temple; and he that sitteth on the Throne shall dwell among them.  
Their present State there may be seen in these Particulars.  
1. In the place where they are, they do not, as they did on Earth, wander about in Deserts and Mountains, and in Dens and Caves of the earth; but are about the Throne of God. Nor are they clothed with Sheepskins and Goatskins; but have Royal or Priestly Robes, like the Servants of Solomon about his Throne, or the Priests in their Garments at the Altar or in the Temple.  
2. Their Employment is not to grind in Mills, or make Brick under a cruel Pharaoh: but, like the Priests and Levites at the Temple, they day and night serve the Great, the Glorious and Blessed Potentate, who is King of Kings, and Lord of Lords, who only hath Immortality, and dwelleth in Light incomprehensible. And their Service is the most pleasant, and without any Tediousness, to wit, to praise and magnify him everlastingly.  
3. Their Company is not base, sordid and vexing Men; or malicious and cruel Devils: but he that sitteth on the Throne, the King of Glory, who hath all Beauty and Loveliness; who will dwell among them, so as to protect them, and satisfy them with his Presence.  
I shall not have time to insist upon the description of the Conflict and Achievement of these Blessed Saints when upon Earth: though the particle [Therefore,] referring thither, might induce me to consider thereof. Nor is it necessary to inquire into the Time of that great Affliction which these are said to come out of. I will (without limitation of it to one sort of Saints, as Martyrs, at one time, whether in the Ten first great Persecutions under the Pagan Roman Emperors, or those under the bloody Roman Popes by Burn and most cruel Massacres) apply this to all Saints; and thence observe, 

1. That Afflictions, Persecutions, yea Death, do not extinguish the Being of Saints, who wash their Robes and make them clean in the Blood of the Lamb.  
2. That when they are removed from Men below, they are placed before the Throne of God.  
3. That there they serve God in his Temple in Heaven perpetually.  
4. That they have God everlastingly cohabiting with them.    
Of which in their order.  

I. OBSERVATION.  
That Afflictions, Persecutions, yea Death, do not extinguish the Being of Saints, who wash their Robes and make them clean in the Blood of the Lamb.  
It is the saying of our Lord to Martha, Joh. 11.26. Whosoever liveth, and believeth in me, shall never die. It is true, that believing Lazarus, her Brother, was then in the Grave, and had been dead (to her apprehension) four days, insomuch that she made no other account of him but as of a putrefied stinking Carcase: yet even then Christ avoucheth him to have been alive. And in like manner he judged Abraham and Isaac and Jacob, though buried many Ages before, yet even then when he conversed on Earth to be alive, and so to continue for ever. God being their God, and he not being a God of the dead, but of the living, they must by consequence live unto him: Luk. 20.38.  
Be the Dissolution of the Bodies from the Souls of the Saints never so violent, their Flesh and Bones never so much consumed by the most vehement Flames, torn and devoured by the most greedy and ravenous Beasts, be they never so much putrefied and wasted with Sickness; yet in their Dust and Ashes there is a Seed of Life. It is with their Relics as it is with Seed that is sown, which though it be buried under the clods of the Earth, and in appearance to men annihilated; yet hath it a seminal Life, which shall spring up again and flourish. This Job was assured of, when he said, Job 19.26, 27. Though after my Skin, Worms destroy this Body, yet in my Flesh shall I see God: Whom I shall see for myself, and mine Eyes shall behold, and not another; though my Reins be consumed within me.  
But this is not all: The Spirits of men, even when their Bodies have only a seminal Life, have an actual Life; they have a Life of Sense and Understanding: they neither have their Life extinguished, nor laid asleep without Feeling or Cogitation. Though the Dust return to the Earth as it was, yet the Spirit returns to God that gave it.  
The Spirits that were sometimes disobedient, when once the Long-suffering of God waited in the days of Noah, while the Ark was preparing, were in prison when S. Peter wrote: 1 Epist. 3.19, 20. And it is the saying of the Author to the Hebrews, Chap. 12.23. Ye are come to the Spirits of Just men made perfect.  
When Lazarus was raised from the Grave, he had not a new Soul created which was not existent before, but the same Soul brought back into his Body. Neither at the Resurrection are other Souls joined to the Bodies, than those that before had lived in them. For otherwise, not the same Soul which had done good or evil should be rewarded, but another. When (Act. 7.59.) S. Stephen called upon God, and said, Lord Jesus, receive my Spirit, he, being full of the Holy Ghost, was assured, that though his Body were buried, yet his Spirit should be with Christ. And when the Apostle Paul expressed his willingness to be absent from the Body; yet his expectation was, to be present with the Lord, 2 Cor. 5.8. It was his choice and option, to departed, and to be with Christ, as being far better, Phil. 1.23. He had learned, that Christ was in Death Life, that he that believeth on him hath everlasting Life, that his Life was hid with Christ in God, that the Spirit of God that dwelled in him was Life, because of Righteousness; and therefore he counted not himself to live, but Christ in him.  
And as Christ did commend his Spirit into the hands of his Father, when he gave up the ghost, being assured he should be in Paradise: so do all the Saints that have the Spirit of Christ; even when they lie down in their beds of Earth, they yield up their Spirits into the hands of their Father, as assured to be with Christ, who is the Way to the Father. And this brings in the   

II. OBSERVATION.  
That when Saints are removed from Men below, they are placed before the Throne of God.  
Though God be a Spirit, dwelling in that Light unto which no man can approach, whom no man hath seen, nor can see: yet the Holy Scriptures express him to us under the Similitude of a glorious King, suppose a Solomon in all his Glory, sitting on a Throne or Seat of Royal Majesty, and that in the Heaven of Heavens; where his Son, termed the Lamb in this Chap. vers. 9, 10. hath his Throne also at the right hand of God; for being ascended into the Most holy place, as an high Priest, he is set on the right hand of the Throne of the Majesty in the Heavens, Heb. 8.1. There the Angels, who are ministering Spirits unto him, and the Elders, all the Apostles, Prophets, Martyrs, Confessors, as Kings and Priests unto God, stand round about the Throne, attending upon and beholding the King of Glory; the number of whom is said, Revel. 5.11. to be ten thousand times ten thousand, and thousands of thousands. Now this place is by Christ termed Paradise, Luk. 23.43. and by S. Paul, 2 Cor. 12.2, 4. said to be the third Heaven, where is a place of Rest, an Abraham's Bosom, into which Lazarus is said to be carried by the Angels, Luk. 16.22.  
Now though that were a great Happiness, for a Beggar, that lately lay at the Rich man's gate full of Sores, and empty of Bread, glad to have been fed with the crumbs which fell from the rich man's Table, as the Dogs were, who had more Compassion than the rich man; for they licked his Sores, when the rich man disdained to look on him, or to pay for his Cure: And though it be to all that undergo sore Travail, great Wants and Persecutions, a very great part of their Blessedness, that there remains a Rest for the people of God, Heb. 4.9; and to the Saints which keep the Commandments of God, and the Faith of Jesus, after their patiented Sufferings, that a Voice from Heaven is heard, saying, Writ, Blessed are the dead which die in, or for, the Lord from henceforth, Yea, saith the Spirit, that they may rest from their Labours: Yet that is not the total Sum which completes their Felicity; there is more in that which follows, that their Works follow them, so as to be approved in Heaven. Their Persons are welcomed, and entertained with Triumph over their Enemies: they have the Crown of Righteousness conferred on them by the Righteous Judge of all the World: their good Fight of Faith is applauded with an jo-triumph, as an Heroical act of the most gallant Fortitude, by the Acclamation of the Celestial Choir of Angels and blessed Spirits: they are clothed with white Linen, the Righteousness of Saints; they are arrayed with the most sumptuous Apparel; feasted with the Light of God's Countenance; reign with Christ on his Throne; are designed to be solemnly married to Christ, and to be Judges of the World, as Co-assessours with Christ, at his Coming: in the expectation of which they most delightfully see God, as being before his Throne, and there serving him for ever. Which brings us to the   

III. OBSERVATION.  
That the Saints serve God in his Temple in Heaven perpetually.  
The Service of a great and gracious Prince, though but in the meanest Office about him, is an Employment much sought after, for the Advantages it brings of Safety, free Access, Esteem, and other Privileges concomitant: but to attend him in a higher quality is still more desirable, for the Dignity and Nearness of it to such a Majesty. David chose rather to be a Doorkeeper in the House of God, then to be as Haman, the great Favourite in the Palace of Shushan with Ahasuerus King of Persia.  
Yet these are but petty and low Advantages in comparison of what accrue by the Service of the Great God, who filleth Heaven and Earth. Surely it was a Happiness to be a Servant to God, though but a Hewer of wood, or a Drawer of water, for the House of God, as the Gibeonites were: they were yet far more blessed that dwelled in his House, as Priests and Levites, to minister before him, and to serve at his Altar: but it is superlative Happiness to serve God in his Temple in Heaven, and to do this for ever without any intermission; especially when the Service is no other than Service of Gratitude, and Praising of the Great Creator and Benefactor of the world, even him who is Optimus as well as Maximus, the Best of Being's as well as the Greatest; even him who is the Father of Lights, from whom every good and perfect Gift cometh, in whom is no Variableness, nor shadow of turning.  
They that are still praising God on Earth are blessed, Psal. 84.4. As all God's Works do praise the Lord; so his Saints do bless him: they show forth the Glory of his Kingdom, and talk of his Power, Psalm 145.10, 11. Much more joyous and blessed a thing is it when the great Consort of Heaven do there perpetually sound forth the high Praises of their God; where they have nothing else to do but to sing, Blessing, and Honour, and Glory, and Power be unto him that sitteth upon the Throne, and unto the Lamb, for ever and ever; where this New Song is sung with the best Music of Heaven, concerning the Lord Jesus, Thou art worthy of all Benediction, for thou wast slain, and hast redeemed us to God by thy Blood, out of every kindred, and tongue, and people, and nation; and hast made us unto our God Kings and Priests; and where with a loud voice, with the greatest Shout of Angels and glorified Saints, this Acknowledgement is echoed forth, Worthy is the Lamb that was slain, to receive Power, and Riches, and Wisdom, and Strength, and Honour, and Glory, and Blessing.  
Oh how glad are men to tell of the Good they have received by such and such Benefactors? If a gracious Prince hath but admitted them to kiss his Hands, hath deigned to speak kindly to them, to promise them Preferment at Court; how do men, like Haman, tell their Wives and Friends of it with rejoicing? how highly do they esteem themselves? what Regard do they expect from others? how do they please themselves in the expectation of his Performance? how thankfully do they receive any Intelligence of him, any Message from him? And yet it often falls out, that Prince's Favourites be, as a wise Heathen said, like Counters; which one day stand for pounds, another day are of no value. So that, perhaps, whom they magnified to day, him they will curse to morrow: whom they gloried in one day, him they are displeased at the next.  
It is otherwise with the Saints in Heaven then with Courtiers on Earth. Once in God's Favour, and they never lose it. They have no fear of Frowns, when once before him in his Temple; they have no occasion of Dislike at any of his Looks or Speeches. There is all Serenity of Aspect, Entertainment with perfect Friendship, matter of eternal Love, everlasting Preferment.  
And therefore with the greatest Freeness and Cheerfulness, without Intermission or Weariness, the Saints do serve God in their Hymns in Heaven, and that in his Presence; for he that sitteth on the Throne doth dwell among them. Which was my last Observation, and is now to be considered, as the Top of all their Happiness, securing it from all Loss, Disturbance, or Diminution.   

iv OBSERVATION.  
That the Saints have God everlastingly cohabiting with them.  
Among the Promises and Preferments which are by God bestowed on his Servants, this is the chiefest, That as they are his Jewels, a peculiar people to him; are as lively Stones built up a spiritual House, an holy Priesthood, to offer up spiritual Sacrifices acceptable to him by Jesus Christ: so they become the Temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my People, 2 Cor. 6.16.  
The Presence of God is counted so necessary to his People, that Moses had rather stay in the vast howling Wilderness, among fiery stinging Serpents, then go onward toward Canaan without it, Exod. 33.15. On the other side, the Psalmist professeth, that though he walked through the valley of the shadow of death, he would fear no evil; because God was with him, his Rod and his Staff did comfort him, Psal. 23.4.  
And indeed the chiefest Joy of Christians, as well as Safety, is in God's Company. When God hides his Face, the holiest Souls are troubled: Satan affrights them, the men of the World vex them; their own Consciences bring their Sins to remembrance, and cause Gripe and Pain in their very Bowels. But when God returns, when all the Clouds and Storms are dispersed; Blessed, saith the Psalmist, is the people that know the joyful sound: they shall walk, O Lord, in the light of thy Countenance, Psal. 89.15.  
How much do Holy Saints here disquiet themselves by reason of their Cohabitation with profane and unrighteous persons? When they are forced to dwell with them that are Enemies, they are as a Sword in their bones, when reproachfully they say daily to them, Where is thy God? How do they long for the Christian Society of sincere Believers and heavenly-minded Christians? But their chief Prayer is, Lord, lift up the Light of thy Countenance upon us. Their Soul thirsteth for God, for the living God: When shall we come and appear before God? A wise and single-hearted Companion is justly valued as a most precious Jewel: As Ointment and Perfume rejoice the Heart, so doth such Acquaintance a man's Spirit.  
But the best of men are imperfect, the purest Churches have their Spots, Christ's own Disciples had a Judas with them. They are not quite free from Satan's Haunts, till they be where Christ is. But when they behold his Glory, are in the Company of the Lamb, where he is, are in the House where their Father in Heaven dwells, have him dwelling with them, so as that they behold his Face, and are in his Hand; then they are filled with everlasting Joy, abundantly satisfied with the Bread of Life, drink of the River of his Pleasures, with whom is the Fountain of Life, and in his Light they see Light: they find in God's Presence there is Fullness of Joy, and at his right hand Pleasures for evermore.   

APPLICATION.  
And thus have I presented unto you a Shadow of that most desirable Light which is the Inheritance of all the Saints. A comprehensive View of which is not attainable, (except there be afforded such a Sight as was to the Three Disciples at Christ's Transfiguration in the Mount, or to S. Paul at his Rapture into Paradise,) till we be absent from the Body, and present with the Lord: and then we shall behold his Face in Righteousness; and when we awake, shall be satisfied with his Likeness.  
In the mean time, while we walk by Faith, and not by Sight, let us be such in our Choice, in our Affections, in our Endeavours, as the Saints have been, with Patience waiting for what we see not, and running so as that we may attain it. This will be our Comfort, our Support when we come to the end of our Race, that we have not run for a corruptible Crown, but an incorruptible: that we have not contended for an Earthly Portion with the men of this World, but for an Inheritance laid up in Heaven for us: that we have, as the Saints have done, parted with all to buy this Pearl; laid up our Treasure, not in Earth, but in Heaven; negotiated to be rich towards God, and not to have Treasure here only for ourselves.  
You that would be before the Throne of God, must wash your Robes in the Blood of the Lamb, keep your Garments clean, have your Conversation such as becometh the Gospel: you must cast off the Works of Darkness, and put on the Armour of Light: walk honestly, or decently, as in the day, as Children of Light; not in Rioting and Drunkenness, not in Chambering and Wantonness, not in Strife and Envying; but put on the Lord Jesus Christ, and make no provision for the Flesh, to fulfil the Lusts thereof.  
Dream not that you can serve Sin here, and yet serve God before his Throne in his Temple: that God will walk with you, and dwell with you, if you yield your Members as Weapons of unrighteousness unto Sin: that, if you affect the Ways of Sinners, walk in the Counsel of the , sit in the Seat of the Scornful, and join with the Congregation of Evil-doers, you shall at last have your Portion with the Saints.  
Apply then your time and studies and abilities to purify yourselves as God is pure, if you hope to see him as he is. And notwithstanding all the Sufferings and Opposition you may meet with, with Patience possess your Souls. Let this animate and strengthen your Hearts against Fainting and Backsliding, that if you suffer with Christ, you shall also reign with him. Which the Lord grant, etc. Amen.  
LAUS DEO.    

THE PATRIARCH'S JOY.  
The Thirtieth SERMON.  JOHN viij. 56. 
Your Father Abraham rejoiced to see my Day: and he saw it, and was glad.  
AMong other Sufferings which Christ underwent, the Antilogy, that is, the Contradiction of Sinners, (the Controversy which he had with cavilling and perverse Opponents or Disputers against his Say,) was not the least: which therefore Heb. 12.3. is propounded to us to analogize, that is, consider and ponder upon; that we may not faint or be tired in our spirits, when we meet with such wrangling Gainsayers.  
In this Chapter we have a Specimen of such Sophistry in the Jews, who exercised Christ with their perverse Arguings, to the intent they might hinder the Reception of his Testimony of himself, and the Doctrine which he was sent to teach them, which he terms the Truth, vers. 32. that would make them free. This they disdainfully except against, as glorying that they were Abraham's Seed, never in Bondage; and therefore scorned his offer of Freedom.  
To both which our Saviour replies, refuting their vain Brags of their being Abraham's Seed, and free in reference to men; sigh they were the Servants of Sin, and utterly unlike to Abraham in their Spirits, who was far otherwise affected towards him than they were: For, saith he, Your Father Abraham rejoiced to see my Day: and he saw it, and was glad; whereas my Day is that which you spurn against, as galling and vexing your Spirits.  
To understand which, it is requisite that I unfold, 

1. What is meant by Christ's Day.  
2. How Abraham is said to be their Father; whereas vers. 39 Christ had said, If ye were Abraham's Children, ye would do the works of Abraham: which imports they were not.  
3. How Abraham is said to have rejoiced to see Christ's Day.  
4. How it was true that he saw it.  
5. What matter of Rejoicing this was to him; and how he was glad in such seeing.    
1. Concerning the First; It is agreed on by most, that the Day of Christ here is meant of his Advent, or Coming in the Flesh, which we at present celebrate. Though some refer it more specially to his Passion or Suffering. But the Jews understood it of his Birth, and the Space of his Life on Earth, which usually is termed a Man's Day in the Hebrew expression; and in respect of Christ, the Days of his flesh, Heb. 5.7.  
2. As for the Second; He terms Abraham their Father, as they gloried, by way of Concession, acknowledging them, vers. 37. to be Abraham's Seed by natural Generation: But yet he denies them to be Abraham's Seed in respect of their Minds and Spirits; there being so great a Dissimilitude and Contrariety betwixt them and him therein, that they were more truly begotten of the Devil, whom in Lying and Cruelty they so much resembled.  
3. As for the Third; The word rendered [Rejoicing] signifies such a Joy as is accompanied with Leaping or other Gesticulation, as when a man is superlatively affected with a thing which he hopes for, hath some tidings and assurance of its futurity, and apprehends it as a Beatitude.  
And it is conceived Abraham thus rejoiced, when, upon God's Promise of Sarah's Conception, and the Blessing consequent thereupon, (wherein Christ's Coming was included,) he fell upon his face, and laughed, and said in his heart, Shall a Child be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear? Which was spoken by him, not dubitatiuè, by way of Doubting, (for the contrary is asserted Rom. 4.16, 17, 18, 19, 20.) but out of Admiration, as overjoyed at the news.  
So it is said of John Baptist in the Womb, that at the presence of Christ's Mother, and her Salutation, the Babe leapt, or skipped in exultation, for Joy, in the Womb of his Mother.  
4. As for the Fourth Quaere; It is true, there be that understand the Seeing of Abraham, of his beholding of Christ, when with two Angels he appeared to Abraham in a Humane shape; and Abraham saw him eat, and talked with him, as with the Judge of all the Earth: which was consequent upon the desire he had to see him, after the Revelation made to him Gen. 12.2, 3. and Gen. 15.5. and his Exultation thereupon, Gen. 17.16, 17. Which is far more likely to be meant, than his seeing him in the Type of Isaac to be offered, or a Manifestation of the time of his Coming to Abraham being dead.  
But if the sense be of Intellectual Seeing, it may be understood of a Seeing by Revelation or Vision; by such an Apparition as might be peculiar to Abraham, and not common to those many Prophets, Kings, and Righteous men, to whom it was denied to see those things which the Apostles saw, and to hear those things which they heard, Matth. 13.17. Luk. 10.24.  
Sure, as Abraham's Faith was singular, (whereupon he had the denomination of the Father of Believers;) so the Manifestation of Christ to him,  it was, had a Peculiarity in respect of Prophets, Kings, and Righteous men. And therefore both in Mary's Magnificat, and in Zachary's Benedictus, the Performance of God's Promise is said to be, as he spoke to Abraham, and, according to the Oath which he swore to our Father Abraham.  
5. As for the Last; This Seeing of Christ's Day, (whether it were Ocular or Intellectual,) proper to Abraham, was matter of great Joy to Abraham in a more eminent manner then to others: both in that he saw that Seed which was in special manner his, not only because it descended from him, (for so it was also David's Seed,) but because it was to come of Sarah in a supernatural way; and also that in this Seed, and so in him, all the Nations of the Earth should be blessed, and he himself should be a Blessing, Gen. 12.2. Which therefore produced (if not for the kind, yet for the degree,) a singular Rejoicing in Abraham: such as shown itself, not only in so ready a following God whithersoever he called him; (a free choice of such an Estate of being as God allotted him;) but also in that unparallelled Offering up Isaac, when he was tried, the great effect of his Faith, as it is determined to have been, Heb. 11.17, 18, 19  
Having thus opened the Meaning of this Speech of Christ, that I may accommodate it to this present Time and Occasion, of celebrating the Memorial of Christ's Advent, we may hence observe, 

1. That the Day of Christ, or his Coming in the Flesh, was foreknown to Abraham, and other Holy Believers which preceded his Incarnation.  
2. That it was that which they desired and waited for.  
3. That the Certainty of its Accomplishment was the Spring of their Joy, the Basis of their Comfort, the Stay and Support of their Spirits in the days of their Pilgrimage on Earth.    
Of which I shall speak in order.  

I. OBSERVATION.  
That the Day of Christ, or his Coming in the Flesh, was foreknown to Abraham, and other Holy Believers which preceded his Incarnation.  
This is told us in Mary's Song, that God remembered his Mercy, as he spoke to the Fathers; and in Zachary's Hymn, as he spoke by the mouth of his holy Prophets which have been since the world began. Both to Holy Prophets and to Angels, some, though obscure, Predictions and Foreshewing of Christ's Day were vouchsafed: as those words of Jacob, about the Coming of Shilo, and the Gathering of the people to him, show, Gen. 49.10. those also of Moses, Exod. 4.13. when, to decline the Expedition God employed him in to Egypt, he said, O my Lord, send, I pray thee, by the hand of Him whom thou wilt send; likewise the many Passages in the Psalms and Prophets which were opened and explained by our Lord Christ. All these, I say, show that there were some, though obscure, Foretellings of Christ's Day.  
And indeed, that there should be a Day of Christ, was made known to Simeon, to whom it was revealed by the Holy Ghost, that he should not see Death, before he had seen the Lord's Christ, Luk. 2.26. To Anna a Prophetess, who, upon Christ's Presenting at the Temple, gave Thanks likewise, as Simeon did, unto the Lord, and spoke of Jesus Christ to all them that looked for Redemption in Jerusalem, vers. 38. Even the chief Priests and Scribes of the people knew that Christ should be born in Bethlehem of Judaea, Matth. 2.4, 5. The Woman of Samaria said to the Lord Jesus, Joh. 4.25. I know that Messiah cometh, which is called Christ: when he is come, he will tell us all things. Yea the Magis or Wise men of the East had intimation of his Birth, and were led to him by a Star, Matth. 2.1, 2. Even Suetonius, in his History of Vespasian's Life, tells us, that toto Oriente percrebuit sermo, throughout all the East there was frequent speech of a Ruler that should come out from Judaea: which was misapplied to Vespasian; yet thereby the Foreknowledge of Christ's Day is manifest to have been far spread, which caused the Desire and Expectation thereof in those Holy Believers who preceded Christ's Incarnation. Which is the next thing to be considered.   

II. OBSERVATION.  
That this Day of Christ was by Believers of old desired and waited for.  
If the words of Jacob, Gen. 49.18. I have waited for thy Salvation, O Lord, do not intimate his Desire and Expectation of Christ's Day: yet that Speech in the last words of David, 2 Sam. 23.5. (God hath made with me an everlasting Covenant, ordered in all things and sure: for this is all my Salvation, and all my Desire,) doth express it to have been his; since there is no other thing but the Day of Christ, promised to come from him, that could be truly said to be all his Salvation, and all his Desire.  
As the Prophet Isaiah foretold, that there should come forth a Rod out of the Stem of Jesse, and a Branch should grow out of his Roots, Isa. 11.1. and the Prophet Micah, Mic. 5.2. that the Messiah, who was to be Ruler in Israel, should come forth of Bethlehem, whose Go forth had been from of old, from everlasting: So it was confessedly expected even by the chief Priests and Scribes of the people. And of him it is said, (Mal. 3.1.) The Lord whom ye seek shall suddenly come to his Temple; even the Messenger of the Covenant, whom ye delight in, behold, he shall come: and this soon after his Messenger that he sent was come to prepare his Way before him; which to be meant of John the Baptist is expressly declared Mark 1.2.  
And that I may not be too copious in alleging Texts for proof of this; even the Jews, professed Enemies to Christ, deny it not to have been true, That the Messiah was to come of the Seed of David, and out of the Town of Bethlehem, where David was, Joh. 7.42.  
Yea, the words of the Prophet Haggai, (2.6, 7.) applied to Christ's Kingdom Heb. 12.26. that God would shake all Nations, and the Desire of all Nations should come; and that he would fill that House they were then to build (to wit the Second Temple) with Glory; these words, I say, show, that Christ's Day was the Desire of all Nations, and that he was the Person whom the Godly did delight in and expect: for what Reason, appears by the   

III. OBSERVATION.  
That the Certainty of the coming of Christ's Day was the Spring of Joy, the Basis of Comfort, the Stay and Support of their Spirits to Believers of old, in the days of their Pilgrimage on Earth.  
For this we have the words of S. Peter, Act. 2.25, 26, 30. That David (being a Prophet, and knowing that God had sworn with an Oath to him, that of the fruit of his Loins, according to the flesh, he would raise up Christ, to sit on his Throne,) spoke concerning Christ, that therefore did his Heart rejoice, and his Tongue was glad, and his Flesh did rest in hope. And Heb. 11.26. it is said, that by Faith Moses esteemed the Reproach of Christ greater Riches than the Treasures in Egypt. And of Simeon it is said, that he waited for his coming in the Flesh, as the Consolation of Israel: and accordingly, when he had seen him, he took him up in his Arms, and blessed God, and said his Nunc dimittis, Lord, now lettest thou thy Servant departed in peace, according to thy word; for mine eyes have seen thy Salvation, Luk. 2.25, 28, 29, 30.  
And conformable to these was also the frame of Spirit in all the Holy Believers when he appeared in the Flesh. As persons overjoyed, they were in a Rapture of Comfort; so as that they could not contain themselves, but must break out into holy Hymns of Praise. My Soul doth magnify the Lord, (said his Mother,) and my Spirit hath rejoiced in God my Saviour: For he hath regarded the low estate of his Handmaiden. And, Blessed be the Lord God of Israel, (said Zacharias,) for he hath visited and redeemed his People; and hath raised up an Horn of Salvation for us in the House of his Servant David.  
When the Wise men of the East saw his Star, they rejoiced with exceeding great Joy, Matth. 2.10. And when the Angel had told the Shepherds, that he brought them good Tidings of great Joy which should be to all People, of the Birth of Christ, in the City of David; (upon which there were with the Angel suddenly a multitude of the Heavenly Host praising God, and saying, Glory be to God in the highest, and on Earth Peace, Good will towards men;) the Shepherds in haste went to view Christ in the Manger, and upon their Return glorified and praised God. Hallelujahs were then the Exercise of all that knew of his Birth: and so they were of all the Holy Patriarches and Prophets, when they did by Divine Revelation foresee, and by Faith wait for his Coming.  
And the same spirit of Joy showed itself after in all those that saw his Day, either with their bodily Eyes, or by the Eye of Faith.  
When Andrew finds Peter, as overjoyed, he tells him, We have found the Messiah, which is, being interpreted, the Christ. When Philip finds Nathanael, he is in the same tune, We have found him of whom Moses in the Law, and the Prophets did write, Jesus of Nazareth, the Son of Joseph, Joh. 1.41, 45.  
And of succeeding Believers S. Peter saith, 1 Pet. 1.8. Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with Joy unspeakable and full of Glory.  
So that I may, by an Induction of Particulars, raising the Observation from the Hypothesis to the Thesis, conclude universally, That the Day of Christ is to all Believers the Spring of their Joy, the Basis of their Comfort, the Stay and Support of their Spirits, in the days of their Pilgrimage upon Earth.  
The Reasons whereof are common to all Believers. Jesus Christ is the same yesterday, and to day, and for ever. Though the Mystery of the Gospel was not so clearly nor so fully revealed before, as it was by the Apostles Preaching, but from the beginning of the world was in a sort hid in God: yet in no Age was there Salvation in any other, none other Name under Heaven given among men whereby they must be saved. He only hath been the Way, the Truth, and the Life: so that none come to the Father but by him. Abel, Enoch, Noah, Abraham, Moses, David, and all the rest of the Holy Saints in foregoing Generations, had Salvation by Faith in Christ, as really as S. Peter and S. Paul, or any of the Holy Martyrs and Confessors in the Catholic Church.  
It is true, the Knowledge of Christ was not so clearly revealed to the sons of men before his Coming in the Flesh, as it was after, when the Dayspring from on high visited us, to give Light to them that sit in Darkness and in the Shadow of Death, to guide our feet into the way of Peace. And therefore John Baptist exceeded all the Prophets foregoing, he being the man that could say, Behold the Lamb of God that taketh away the Sins of the World. Yet the Apostles, yea the least in the Kingdom of Heaven, that can preach Christ Born, Baptised, Preaching, Dying, Rising, Ascended into Heaven, is greater than John the Baptist, as having seen and heard that which many Prophets and Kings desired to hear and see, but did not.  
The Knowledge the Patriarches had was Vespertine: the Apostles and ours, comparatively, Meridian.  
Besides, before Christ's Ascension, the Knowledge of him was not so amply revealed: for though a few of the Gentiles found Christ; yet the Way of Salvation was not prepared before the face of all People, so as that Christ became a Light to lighten the Gentiles, as well as to be the Glory of his people Israel. But when S. Paul was made the Apostle of the Gentiles, Christ was set to be a Light to the Gentiles, that he might be for Salvation unto the ends of the Earth, Act. 13.47.  
S. Peter was taught to call none common or unclean, but to preach to the Gentiles, as being those to whom also God had granted Repentance unto Lefe, Act. 11.18. Whence the same way of Salvation was vouchsafed to Cornelius that was to Abraham: Cornelius had his Faith imputed to him for Righteousness, as well as Abraham. God put no difference between them and us, having purified their Hearts by Faith, saith S. Peter, Act. 15.9. He was the God not only of the Jews, but also of the Gentiles: seeing it was one God which should justify the Circumcision by Faith, and Uncircumcision through Faith, Rom. 3.29, 30.  
And hence, as Abraham rejoiced to see Christ's Day, so did the Wise men of the East: and in all that were made Holy Converts by the preaching of the Gospel, there was the same Joy, for the kind, which was in Abraham; all with the same Spirit of Faith glorified Christ, though some with more enlarged Hearts than others. In the Effects of this Joy, Praising God, Loving Christ, and Adhering to him, there is the same Mind in all, the same Hope, the same Expressions; though not to the same degree in all. In some Ages the Joy was more extensive then in others; in some Persons more intensive then in others: yet in all that believe in Christ it was and is bottomed upon the same Ground; a Fruit of the same Faith, showing itself by the same Expressions of Thanksgiving and Love, Praising God, Following Christ, and Loving all his Members. So that we may say, All Abraham's Children by Faith rejoice to see Christ's Day; they see it, and are glad. And thus my Text comes home to you all.   

APPLICATION.  
You profess yourselves Believers in Christ, and Abraham to be your Father: if you be in truth such, than it will concern you to walk in the Steps of the Faith of Abraham, who rejoiced to see the Day of Christ, and he saw it, and was glad.  
I deny not, that in this time of Advent there uses to be much Rejoicing, pretended to be in Remembrance of Christ's Nativity; yea, that many long for this Time, as the Time in which they are wont to rejoice: nor do I except against Rejoicing at this Time. But is our Rejoicing such as was in Abraham, a Rejoicing at Christ's Day out of Faith; a Rejoicing at the Performance of the Divine Promise, for the bringing of Light and Salvation into the world, whereby all the Nations of the Earth should be blessed? Is the sense of the Spiritual Blessings in Heavenly things (I mean, the Knowledge of God's Counsel, the Mystery of his Will in Reconciling the World to himself by Jesus Christ, not imputing their Trespasses unto them, the Adoption of us Gentiles into his Family, with other Riches of his Grace,) the grand Motive of our Joy? Are the Expressions of our Joy like those of the Shepherds, who glorified and praised God? of the Blessed Virgin, who broke out into her Magnificat Anima mea, My Soul doth magnify the Lord, and my Spirit hath rejoiced in God my Saviour? like those of Zacharias in his Benedictus, Blessed be the Lord God of Israel, for he hath visited and redeemed his people? like those of the Heavenly Host, who sang, Glory be to God in the highest?  
These Hymns I acknowledge are sung in our public Meetings: and it is the Wisdom of the Church, that you are prompted to remember them. But what is done in your Houses? Is any such Spiritual Rejoicing there? any such Praising of God for sending his Son into the world, that you might live by him? Are not rather your rejoicings carnal, more like the Heathen Saturnals, full of Looseness, vain Sports, and Debauchery? Are not your Feasts like the Riotous Bacchanals, rather than Christian Festivals? Yea, is not impious profaning of God's Name more frequent there, then holy Conference of such as are filled with the Spirit of God, singing and making Melody in your Hearts to the Lord?  
If it be so, I may say to you as Christ did to the Jews, If ye were the Children of Abraham, ye would do the Works of Abraham. If Abraham were your Father indeed, if you did believe in Christ, as Abraham did, you would rejoice in the Remembrance of Christ's Day, as Abraham did: you would rejoice in Christ, as born a Saviour from Sin, a Teacher sent from God, to direct you in your way to eternal Life; that so you may live as Abraham did, as Pilgrims on Earth, as those that seek a City to come, even an heavenly, Heb. 11.10, 13, 16.  
Oh that your Faith, your Joy in Christ, might be such a Fruit of the Spirit of God, as may make your Conversation such as becomes the Gospel of Christ: not such as is more like theirs whose Belly is their God, whose Glory their Shame, who mind Earthly things. Let our Conversation be in Heaven, from whence we look for Christ, to change our vile Bodies, into Bodies of Glory like his; and to give us an Inheritance above. Which God of his infinite Mercy grant unto us all, for the Merits of his Son; To whom, with the Blessed Spirit, be ascribed, etc. Amen.  
LAUS DEO    

ABRAHAM's PILGRIMAGE.  
The Thirty-first SERMON.  GENESIS xij. 1. 
Now the Lord had said unto Abraham, Get thee out of thy Country, and from thy Kindred, and from thy Father's House, unto a Land that I shall show thee.  
THAT (after so great a Defection of the World from God, as was upon the Dispersion of Mankind, occasioned by the Giantlike Attempt of building the Tower of Babel,) God might have a Race of men who should own and adhere to him, he singled out Abraham from his Fathers, who dwelled on the other side of the Flood, and served other Gods, as it is Josh. 24.2, 3. And having removed him with his Father from Vr of the Chaldees, (where it is likely the Sun was worshipped in stead of God,) unto Charran; his Father being dead, he translated him into the Land of Canaan, which he promised to give him for a Possession, as it is in S. Stephen's Oration, Act. 7.4, 5. consonant to the words I have now read to you, Now the Lord had said unto Abraham, Get thee out of thy Country, etc.  
Sundry ways God used to speak to the Ancients; by Prophets, Dreams, and Visions. So Gen. 15.1. The word of the Lord came unto Abram in a Vision: and Gen. 17.1. The Lord appeared unto Abram: and, speaking of this very Precept here given him, S. Stephen saith, Act. 7.2. The God of Glory appeared unto our Father Abraham.  
Some kind of glorious Apparition there was then, when God gave Abraham this Mandate. The Business, no doubt, being (as in After-ages, so in Abraham's days) most famous, God would have it begun by an illustrious Manifestation of himself, that he might be known to be the God of Glory; and all the Gods that Abraham's Fathers served, to be but Vanities and Lies; not Numina, but Nomina, not Gods, though so called. And that there might be the firmer Impression on Abraham thereby, God thus shows himself, and speaks.  
However God speaks to us, we are to hearken: be it in a Dream, or by a Prophet, if it be God's Voice, it must be obeyed. But then most heed is to be taken, when God makes known his Pleasure in an illustrious Apparition.  
This Command to Abraham was, doubtless, of very great Concernment, both to God's own Glory, and Abraham's and all Believers Advantage. And therefore it is of no small importance for us to consider the Charge which God here gives to Abraham, Get thee out of thy Country, and from thy Kindred, and from thy Father's House, unto a Land that I shall show thee. Wherein we have, 

1. A Journey or Motion commanded him, Get thee, or, Go thou.  
2. The Terminus à quo of this Motion, or the Place whence he was to go, Out of thy Country, etc.  
3. The Terminus ad quem, or the Place whither he was to go, Unto a Land that I shall show thee.    
1. The Journey or Motion which is here enjoined Abraham is a Transmigration, expressed thus in the Hebrew, Lec Leca, as if it were, Vade tibi, Go thou, or, Go to thyself: which is by some conceived a Pleonasm or Redundance of speech; by others Emphatical, as if it were said, Go for thyself, or thine own Benefit, intimating, that himself was the Finis cui, he for whom or whose sake that Pilgrimage was enjoined.  
2. The Terminus à quo of this Motion is threefold.  
First, From his Country. Every man's own Country, where he was born, is likely very desirable to him. That Ulysses, whom the Poet sets out as a great Traveller, (Multorum Mores hominum cognovit & Vrbes,) preferred his own Ithaca before all the places he had been in, and longed much to see the Smoke ascending from that little Island.  
And therefore it might seem to Abraham (if he had not been guided by a Principle above Nature) an intolerable Injunction, and such as he might have complained of with those who bemoaned their Condition thus,  Nos Patriae fines, nos dulcia linquimus Arva. 
Which was yet farther aggravated, in that Vr of the Chaldees, or Mesopotamia, was no doubt a pleasant Country, situated (as it is conceived by the Description Gen. 2.14.) in or near the Garden of Eden: yet thence he must be gone, as an Exile or Fugitive, never to return again.  
Secondly, He must not only leave his pleasant Country, but also his pleasant Company, his Kindred, those with whom he had been acquainted, and enjoyed their Society, from his Childhood even until old Age. Even these (though by Nature and long Custom endeared to him) he must relinquish at God's Command.  
Thirdly, which is yet a farther Grievance to Nature, he must be packing from his Father's House; from him to whom natural Affection had knit him, and from those who were as his Flesh: he must quit even them, so as to put off all respects of Humanity and natural Affection, (which otherwise had been great Impiety,) in Compliance with the Divine Ordination. Which is yet farther aggravated by  
3. The Terminus ad quem, the Place to which he must remove. It was an uncertain Place: he was not acquainted whither he was to go, he knew not where he should rest the Soles of his Feet; whether he were to be seated in the Deserts of Arabia, or in the Land of Palestine; whether among savage people, or such as feared God: only he was to rest satisfied, that he was to go to that Place which God would show him. And that was enough to him, who followed God, and was acted by an implicit Faith (not such as the Jesuits vow to their Superiors, who often command them villainous Attempts, but) in God, who is always Righteous in his Commands, and Good unto all that walk with him and are perfect.  
If any ask, why God did thus impose this Journey on Abraham: I answer, Doubtless it was not for any such superstitious Ends as the Papists enjoin some men Pilgrimages, to the intent they should satisfy for their Sins; or as other persons by Vow undertake them, for the obtaining a greater Holiness, or to merit thereby. For these, as they are undertaken without God's Command, so are they performed without his Blessing. But we may conceive the Reasons of the Precept were,  
1. To separate him from that Idolatrous Country, where Nimrod (that mighty Hunter before the Lord) had erected his Kingdom: (as it is Gen. 10.8, 9, 10.) and which, it is very probable, was a Country in which Bell and Baal were worshipped, and the Worship of the true God persecuted. Which may be gathered or conjectured from what we find, both in the places before cited, and Gen. 14. as also from such Records of Antiquity as we have in Scripture, or other Authors, who make mention of the First Monarchy of the Assyrians.  
Nor is it improbable, that Abraham had been a Prophet to them to warn them of the Judgements hanging over their heads, though without Success; as Lot was to Sodom, though without prevailing for its Conversion.  
2. But the chief End of God therein was, to prove Abraham, whether he would obey God: as he did after by a more difficult Task, when he enjoined him to take his only Son Isaac, and to offer him as a burnt-offering on one of the Mountains which he should tell him of, Gen. 22.2.  
3. That he might of him and of his Seed raise up to himself a peculiar People, who might (as Abraham did) follow God, and depend on him entirely; and so be Witnesses against all the Abominations which the Old Serpent had infected the World with.  
4. That, in Abraham's Example, all Believers might see what their Condition that will adhere to God must be in this World, to wit, they must be in a movable estate, be ready to relinquish all at God's Command, and to be disposed of as he pleaseth.  
For we are to conceive, that which was here enjoined was exemplary, as being so propounded by the Author of the Epistle to the Hebrews, (11.8.) And as in obeying of this Command Abraham shown his Faith, not settling either in Vr, or Charran, or Sichem, or Bethel, or Egypt, or any other place, as his fixed Dwelling, but moving hither and thither; and that not as necessitated thereunto, but of Choice, in Submission to the Divine Will, and with expectation of a settled Habitation above, as the Apostle saith, Heb. 11.15, 16. So it is God's Intent, that Abraham should be in this our Pattern to follow.  
We read of Cain, when his Conscience pursued him, that he fled from the Presence of the Lord, and dwelled in the Land of Nod, on the East of Eden, and there built a City. He thought to relieve himself against his accursed Condition (which the Terrors and the Furies of his evil Conscience haunting him brought him into) by his stately Building, and such a voluptuous Life as carnal and worldly Enjoyments could afford, when he was destitute of God's Presence with him, and the Light of God's Countenance upon him. And his Example was followed by his own Progeny, and his Brother Seth's Race also for a great part.  
But Enoch walked with God, and he took him. Noah also, when the Earth was corrupt before God, was perfect in his Generation, and walked with God; and therefore at God's Appointment he prepared an Ark, to save himself and his Household. And Abraham leaves his Country, sine animo revertendi, so as to yield to a total Privation of all his Contents there, without any expectation of Regress into that Place, or to that Society which he had there with those of his nearest Relations.  
The like we read of Moses, that he forsook Egypt, notwithstanding his enjoyment of Dignity there, being called the Son of Pharaoh's Daughter, and thereby in a possibility or likelihood, if not assurance, of Advancement unto the Throne of that most rich and fertile Kingdom: and chose rather to keep Sheep in Madian, then to endure to see the Afflictions of God's People, without avenging them. After which he returned into Egypt, being commissionated by God, and endured the Wrath of Pharaoh, with the Frowardness of the Israelites. The remainder of his life he spent in the barren and desolate Wilderness, with innumerable Vexations from those unruly People which he had led out of Egypt. And all this only because it was thus appointed him by God, and having respect unto the Recompense of Reward which he should give him.  
And indeed, God would have all his Saints to be thus minded. It is that which all the Seed of Abraham by Faith in God must and do expect, an uncertain and ambulatory Estate in this World; no immutable or fixed Habitation, no Paradise upon Earth. David saith of himself and his Ancestors, Psal. 39.12. I am a Stranger with thee, and a Sojourner, as all my Fathers were.  
And to show that the matter is not mended in this respect since Christ's Coming in the Flesh: As Christ had no place certain, not so much as a place whereon to rest his head, but went up and down, and at last suffered without the Gate of Jerusalem: so saith the Apostle, Heb. 13.13, 14. it is God's determination, that we go forth unto him without the Camp, bearing his Reproach; for here we have no continuing City, but we seek that one to come, even the New Jerusalem that cometh down from God out of Heaven, Rev. 21.2, 10.  
And indeed there are very urgent Reasons wherefore God so ordereth the Estate of his People, that it should be thus changeable and unsettled, both in respect of his own Glory, and their Good. On both which accounts they comply with God in his Design, as being regulated in their Resolutions and Motions by Faith in God, whom they apprehend as their best Friend, and most faithful Guide.  
1. For first, hereby God refutes that malicious Slander which the Devil suggested to God against Job, as if he feared and served God only, because God had made an Hedge about him, and about his house, and about all that he had on every side; had blessed the work of his hands, and his Substance was increased in the Land, Job 1.10. But God (though he permitted Satan to bereave Job of his Goods and Children and Ease, yet) proved the Devil a Liar, and Job truehearted, whom no Sufferings could make to curse God. And in the like manner he suffers the Patience and Obedience of his Servants to be tried; whom though he keeps low, yet they own God, stick to him, and show themselves to be sincere-hearted, and find him in the conclusion to be a God to be trusted. And by this their Adherence to God, and Experience of his Fidelity, they become Witnesses for the Lord, that he is God, as it is said Isa. 43.12.  
2. By this way of God's Providence in disposing thus of his People, their Spiritual and Eternal Good is greatly promoted: for they learn hereby, not to love the World, and the things that are in the World, so as to choose their Portion in them; not to conform themselves to the men of this World.  
As standing Pools gather Mud, when running Springs yield clear Waters: so it is with men who are at Ease, that have no Changes, who live at Rest and in Pleasure. They surfeit of these earthly Dainties, are infected with worldly Thoughts, have no taste of the Rivers of God's Pleasures, are settled on their Lees, as not emptied from Vessel to Vessel, their Taste remaineth in them, and their Scent is not changed.  
A Dives, a man that hath his Goods increased, minds nothing but building his Barns, and taking his Ease; thinks not on his Death, on Judgement to come, or being rich towards God.  
But the Lord, to prevent this Danger, (whereas the men of this World become as Beasts fed to the full, as kept only for the day of Slaughter,) order his Sheep to be removed from Mountain to Mountain, to be in bare Pastures; yet to have sufficient, and, which is the chiefest of all, Acquaintance and Communion with the Father, and with his Son Jesus Christ, and his Holy Spirit.  
And indeed the Enjoyment of these Spiritual Blessings doth make abundant Compensation for the Want of that Ease and Pleasure which the Grandees of the Earth have. For should God let them enjoy brave Palaces, with much Abundance, and all those Delights that others are Masters of; yet these would be found (as Solomon proveth them to be) Vanity of Vanities, not without their mixture with Cares and Fears concerning the future, if not with Vexation of Spirit for the present: Diseases and Discontents being incident to such a state of Life. And that which would most annoy God's Children in such a Condition is, that a full Estate breeds much Sin, as Ulcers of Pride, and a Spirit of Slumber in forgetting God; besides the Evil to which worldly Society exposeth them.  
Abraham lived at more Ease, with much more Content and Delight, in his Tents, on the Hills of Canaan, than Lot did in Sodom, which he chose to dwell in: where he was made a Prisoner first; and when rescued by Abraham, he vexed his righteous Soul from day to day with the unclean Conversation of the Sodomites, in hearing and seeing their unlawful deeds: though at last he were freed out of that cursed Place.  
And therefore every one of us is to conceive God speaketh so to him, as he spoke Mic. 2.10. Anise and departed, for this is not your Rest, because it is polluted. Nor can we be partakers of the Divine Nature, without escaping the Corruption that is in the World through Lust, 2 Pet. 1.4.  
Saul's Court was not so good to David as the Wilderness, in which he was hunted as a Partridge on the mountains. Then he made the sweetest Psalms, and sang them with the most pleasant Melody, when, forced to leave Saul's Court, he fled to God as to his Sanctuary. Yea, it was better with him when he was in the Field against the Philistines, then when, being at home at Rest and Ease, he walked on the Roof of his house, and saw Bathsheba.  
Sure this present Estate, with all its Advantages, is but a transitory Condition; The World passeth away, and the Lust thereof: and therefore it is not so eligible as the Favour of God here; much less as the beholding of his Face in Righteousness hereafter.  
And the worst Condition a Saint can be in, who depends on God, and follows him, (as Abraham did,) is but a Storm: Nubecula est, citò transibit; it will quickly blow over; as that Holy man said of the Arian Persecution. This light Affliction, which is but for a moment, will work for us (if we walk humbly with our God) a far more exceeding and eternal weight of Glory: While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are Temporal; but the things which are not seen are Eternal, 2 Cor. 4.17, 18.  

APPLICATION.  
And now, I beseech you, take this matter into your serious Consideration. If you be indeed Children of Abraham, and expect to be in Abraham's Bosom, the Course that God took with Abraham must not be unpleasant to you. If you will have your Good things in this Life; you must expect to have the Rich man's Portion in the next.  
You that give your minds to rise at Court, or to be Rich in the City; to build fair Houses, to fill them with costly Furniture, to store them with the most dainty Provision; to go in the bravest Attire, and to mind your Ease and Delight; bethink yourselves how suitable this is with the Divine Contrivance, and the Affections of Saints.  
I deny not but an Abraham may be rich, and yet blessed; a David may be great, and yet happy. God may (and, I doubt not, doth) choose some (though not many) Rich and Great in this world, to be Heirs of the Kingdom which he hath prepared for them that love him. But than it must be so, that they love not their Riches, nor their Greatness, but God; that they be as Abraham was, ready to leave all for God, to obey God in the harshest Commands, to wait upon God with Patience for his Help. They must have, as Moses had, a Will resolved to suffer Affliction with God's People, rather than to enjoy the Pleasures of Sin for a season; to esteem the Reproach of Christ greater Riches than the Treasures of Egypt. They must be as Christ was, not of the World, though in the World; not from beneath, but from above; having God's Glory in their Eye, Christ's Example as their Loadstone; seeking the things above, where Christ sitteth at the right hand of God, and directing all their Motions and Affections towards Heaven and Heavenly things.  
I press you not to sell all that you have, and give to the Poor, as Christ did the young man whom he loved: nor to sell your Lands, as the Primitive Christians did, and lay them down at the Apostles feet. Yet I must tell you, that if you will follow Christ, you must, (in praeparatione Animi) in the purpose of your Heart, do these things, and more too, even hate your own Lives, if the Command of God, the Glory of God, the Kingdom of Christ, the Good of God's Church, shall require it, or stand in competition therewith.  
I do account of the Friar's Vows of voluntary Poverty, perpetual Continency, and regular Obedience, so far from true Sanctity, that they are rather mere Snares, and like those Services of which God said by the Prophet, Quis quaesivit haec de manibus vestris? Who hath required these things at your hands? they being neither undertaken by God's Command, nor having any Promise of his Blessing or Acceptance.  
Those Princes therefore that have laid down their Sceptres, and thrust themselves into Cloisters, have been befooled by superstitious Priests, and have found cause of Repentance for that their ill-grounded Devotion.  
But yet this you must do if you will love God: you must not love the World, nor the things thereof; you must devote all to God, relinquish all at his Appointment; you must use the World, as not abusing it, knowing that the Fashion of this World passeth away. You must be as Pilgrims on Earth; lay up your Treasures in Heaven, and have your Heart there; seek your Rest with God in Christ: and in the mean time walk with God, use all for him, and be content to be at his Disposing in Life and Death, as Abraham was; and than you shall sit down with Abraham in the Kingdom of Heaven. Which the Lord grant, etc. Amen.  
LAUS DEO IN AETERNUM.   
THE END.   

A MEDITATION on GOD'S MERCY, being the Subject of most of the SERMONS herein contained.  
WHEN we seek after God, we consult with his Works: but when we study to know what he is, we have recourse unto those Notions which are above his Works. The Creature helps us to find him out: but his Power, Infinity, and Mercy, instruct us to understand him. Neither do these Attributes equally acquaint us with him. His Power informs us that he is God; but his Mercy much more. For by his Power he only conquered that Difficulty which Nature presented him with in her first Principle, (Nothing:) but by his Mercy he overcomes Himself. It sometimes reverseth the Sentence passed against a Nation; and so it makes him incur the imputation of Mutability: Sometimes it pulls back the stretched-out Arm, and, like the Angel that laid hold on Abraham, violently detains the execution of his Fury; and so it upbraideth him with Impotency. It is not then enough to say that it exceeds all his Works, unless we add, it is that also whereby he is subdued unto Himself.  
As God, who is our utmost Aim, having placed himself at the Journey's end, is All Mercy; so are the Ways that lead unto him: His Ways are Mercy and Truth. And as he is only found by those that seek him: so is he only sought for truly by those that travel in this Way. The Merciful, and they only, shall find Mercy. The Light communicates its Glory unto that Eye alone which hath a native Light and Splendour to entertain it: even so doth God reach out his Mercy unto that Soul which is before made capable by an innate Tenderness and Compassion.  
To forgive and to have Compassion are the peculiar Affects of Mercy. If I forgive mine Enemy, I have Mercy on myself; for to him that forgiveth, much also shall be forgiven: But if I have Compassion on the Distressed, I have pity on my Saviour; for 'tis him I feed, I cloth, in the persons of the Hungry and of the Naked.  
God hath given unto men a Nature which inclineth them unto Pity; and therefore Cruelty is a Vice of the Will's begetting. Since than Nature hath no Inclination bad enough, out of which it may spawn so vile a Brood: I will not be at so much pains as to force the Soil, that a Weed may grow; nor love that Sin, which will not be entertained unless I disclaim my Nature.  
God once commanded Sacrifices, that he might have Mercy upon Men; and yet he was willing to have spared them that, if they would have spared one another. I will have Mercy, and not Sacrifice, was his demand of old; but now much more: for since he hath taken away the Law of Sacrifices, it remains that we employ all our Obedience in the observance of that Law which is left behind, which is the Law of Charity. God hath abated something of his own Worship, that we might have more leisure to perform those Duties which respect one another.  
If we would have God commune with us, as once he did with the Jews from his Mercy-seat, it will be first required of us, that, like the Cherubins there placed, we carry our Faces one towards another, not turning aside from the Distressed, nor obliquely glancing upon any as averse from Peace. God seems to instruct us by that Fabric in the Ark, that he than makes his Approach to us from his Mercy-seat, when we turn face to face, that is, when we are alike minded one towards another.  
God, that he might reconcile his Justice to his Mercy, and so save the delinquent Creature, became severe to himself: so much he loved us, that he seemed to love himself less. If we cannot reach the height of this Document, which is, to die for an Enemy; yet we may go so far, as not to incur our Destruction by an affected Hatred.  
As God's Mercy is transcendent, and runs through all his other Attributes; so ought ours to be: our very Acts of Justice and severest Rigour must be Acts of Mercy. As it is our Compassion to the Body that makes us cut off a gangraened Member: so must our Tenderness of the whole, season that Severity which is directed against a private person.  
The whole Frame and Course of things seem to lesson us to this Duty. If we look towards that Heaven which must be the Seat and Mansion of the Saints, 'tis boundless and uncomprehended: so much delights his Mercy to exspatiate itself, that it will not be confined: whereas his Wrath and Vengeance are content with a narrow Room for the execution of his Justice. He hath made Heaven of a vast Capacity, which betokens an Infinite Goodness: but the Place of Torments hath he bounded with straight Dimensions, lest his avenging Justice should be exalted above his Mercy in the largeness of its Dominion. If God have scarce afforded his just Vengeance a Point or Angle in this great Universe; then ought not Man, in so small a Room as his Heart, give any entertainment to unjust Cruelty or Hardness; but study rather to enlarge it, that he may take in a greater measure of that Mercy, whose Property is to be boundless and transcendent.   

Page 53. line 13. for delight your Bodies, read defile your Bodies.   


A Catalogue of some Books Printed for Richard Royston, viz.  
THE Works of the Learned Mr. Joseph Mede, in Folio. The Fourth Edition.  
Books Written by Jer. Taylor, D. D. and late Lord-Bishop of Down and Connor. 

Ductor Dubitantium, or, The Rule of Conscience, in Five Books, in Folio.  
The Great Exemplar, or the Life and Death of the Holy Jesus, in Fol. with Figures suitable to every Story, engraved in Copper: Whereunto is added, The Lives and Martyrdoms of the Apostles, By William Cave, D. D.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Or, A Collection of Polemical Discourses addressed against the Enemies of the Church of England, both Papists and fanatics, in large Folio. The Third Edition.  
The Rules and Exercises of Holy Living and Holy Dying. The Eleventh Edition, newly printed, in Octavo.    
Books Written by the Reverend Dr. Patrick. 

The Christian Sacrifice: A Treatise showing the Necessity, End and Manner of receiving the Holy Communion: together with suitable Prayers and Meditations for every Month in the Year; and the Principal Festivals in Memory of our Blessed Saviour. In Four Parts. The Third Edition corrected.  
The Devout Christian instructed how to Pray and give Thanks to God: Or, a Book of Devotion for Families, and particular Persons, in most of the concerns of Humane life. The Second Edition, in Twelves.  
An Advice to a Friend: the Third Edition, in Twelves.  
A Friendly Debate between a Conformist and a Nonconformist: in Octavo, Two Parts.  
Jesus and the Resurrection justified by Witnesses in Heaven and in Earth: in Two Parts, in Octavo New.    
The History of the Church of Scotland; by Bishop Spotswood: the Fourth Edition, enlarged, Folio.  
The Lives of the Apostles in Folio alone: by William Cave, D. D.  
Chirurgical Treatises; by R. Wiseman, Serjeant-Chirurgeon to his Majesty. Fol. New.  
The Principles and Practices of several Moderate Divines of the Church of England; also The Design of Christianity: both which are written by Edward Fowler, Minister of God's Word at Northill in Bedfordshire. In Octavo. The Second Edition.  
Reflections upon the Devotions of the Roman Church; with the Prayers, Hymns and Lessons themselves, taken out of their Authentic Authors. In Three Parts, in Octavo, New.  
Go in Peace; Containing some brief Directions for Young Ministers, in their Visitation of the Sick. Useful for the People, in their state both of Health and Sickness. In 12. New.  
The Countess of Morton's daily Exercises: or, A Book of Prayers and Rules how to spend the time in the Service and Pleasure of Almighty God.  
The Practical Christian, in Four Parts; or, a Book of Devotions and Meditations: with Psalms and Meditations upon the Four last things; 1. Death, 2. Judgement, 3. Hell, 4. Heaven. By R. Sherlock, D. D. rector of Winwick. In Twelves.  
The Spiritual Sacrifice, or Devotions fitted for the hours of the day; by a late Reverend Divine. In Twelves.  
Animadversions upon a Book Entitled Fanaticism Fanatically imputed to the Catholic Church by Dr. Stillingfleet, and the Imputation Refuted and Retorted: by S. C. The Second Edition. By a Person of Honour. In Octavo.  
The Estate of the EMPIRE: or an Abridgement of the Laws and Government of Germany. Farther showing what Condition the Empire was in, when the Peace was concluded at Munster.: Also the several Fights, Battles, and Desolation of Cities during the War in that EMPIRE: And also of the GOLDEN BULL. In Octavo.  
The Sicilian Tyrant: Or, The Life and Death of Agathocles: With some Reflections on our Modern Usurpers. Octavo.  
The Royal Martyr, and the Dutiful Subject; In Two Sermons: By Gilbert Burnet. In Quarto.  
The Life and Death of King Charles the First: By R. Perenchief, D. D. Octavo.