CHOICE and PRACTICAL EXPOSITIONS ON FOUR SELECT PSALMS: VIZ. 

The Fourth PSALM, in Eight SERMONS.  
The Forty-second PSALM, in Ten SERMONS.  
The Fifty-first PSALM, in Twenty SERMONS.  
The Sixty-third PSALM, in Seven SERMONS.    
PREACHED By the Reverend and Learned THOMAS HORTON, Doctor in Divinity, Late Minister of St. Hellens in LONDON.  
Left perfected for the Press under his own hand.  
LONDON, Printed by A. Maxwell for Tho. Parkhurst, and are to be sold at his Shop at the Bible and three Crowns in Cheapside near Mercers chapel, and at the Bible on London-Bridg, 1675.   

To the Reader.  
Christian Reader,  
THOU hast here presented to thy view a Second Volume of the Pious Labours of this Reverend and Learned Author; and it is hoped that this may prove as acceptable and profitable to the pious Readers, as the former hath in that short time of experiment which it hath hitherto had. And that which bespeaks the greater hopes concerning the profitableness of this, is the seasonableness of it, as to that part especially which is upon the One and fiftieth Psalm, wherein the sweet Singer of Israel sits like a Nightingale, with a thorn at his breast, sadly bewailing his heinous sin of Adultery, and the sequel of it; and hath therein left a record to the Church of God in all succeeding Ages, of his profound and hearty Repentance for that his sin; which cost him many a bitter sob, many a deep groan, and many a scalding sigh; that others beholding his sorrow, might beware the like sin; or having split against the same Rock, might betake themselves to the like Repentance, tanquam ad tabulam post naufragium, as to a plank to swim out upon. And it is hearty wished, that this so great an Example might have that effect upon all the concerned, by way of prevention or reformation of that which is the crying and raging sin of the Age and Nation wherein we live; which effects it would doubtless obtain, if men would but once awaken into a due consideration of the heinous nature and and dismal consequences of that sin.  
In order whereunto, I shall briefly propound some few of many serious thoughts about it. And to let pass what is common to this, with other sins of a lower form, this is in a more especial manner a sin of Uncleanness, and thereby allied unto the unclean Spirit, and opposed to Gods unspotted Purity. Other sins provoke God, and pull down his Judgments on us; but this more than many others. Some sins do often draw on others after them; but this doth seldom go alone: No sin but dishonours God, and wounds the Soul; but this is a sin against the Body also. Every sin God will bring to judgement; but this is one of those which he singles out from the herd, as which he will have the punishing of with his own hand stretched out from Heaven: Marriage is honourable, and the bed undefiled: but Whoremongers and Adulterers God will judge, Heb. 13.4.( which I could wish were written upon the Houses in Capital Letters, at the corner of every Street). Though it may perhaps escape punishment from men by reason of the secrecy of the commission, or greatness of the Offender, or generality of the Infection; yet shall it not escape the impartial righteous judgement of God, which he very often executes even in this life, and that remarkably.  
This one sin is like a Granado, which flings Death, and Wounds, and Ruin, on all that stand near it, round about wherever it breaks. It wounds not only the person that commits it, but others also. It wounds his Soul and Conscience, breaks his peace with God, blows up his fidelity and faith to men in the most unworthy manner, being High-Treason against Human Society. It wounds his Body by exhausting his strength, impairing his health, and oft-times brings with it noisome and strange Diseases, stamped with the impress of God's singular Vengeance, which makes them anticipate the stench and rottenness of the Grave. It wrongs his good name, and makes that to rot also, having been by all sober Nations stigmatized and branded with greatest infamy and dishonour, and by many punished with shameful death, as our Church-Homily hath observed.  
But the mischief flies further than the personal capacity, proving oft-times the ruin of many Families both as to Estate and Succession. For this is Solomon's deep ditch, Prov. 23.27, sufficient to exhaust the greatest Revenue; and as he saith, Chap. 6.26, oft brings a man to a piece of bread. And as for their Succession, that is hereby rendered oft-times dubious; and the Children being uncertain of their Parents, it is no wonder if they want natural affection, and prove regardless of their Parents honour, who have brought a blot on them and themselves; nor be much solicitous for their own Reputation, which hath been so stained in the Cradle.  
And from particular Families, the Mischief flies into the Commonwealth, which is hereby filled with public broils, arising from the private feuds of particular Families, and thereby unable for its own defence. For alas! what can a Nation promise itself from a spurious Generation of men, in body morbid and infirm, in spirit cowed and slavish, through the conscience of their base original? How can such afford their country a just defence, or be much concerned in the welfare or reputation of it, for want of a zeal pro aris& focis, and a natural love to their private Families, which hath always been the Nurse of Valour, and the greatest spur to Noble Engagements for the public. These are but some few of those Political Evils which are the natural off-spring and issue of this single sin, besides the many other sad effects of Gods displeasure against whole Nations for this sin; to which, as a provoking-cause, the over-running of Spain by the Moors( who murdered, as some say, 
Vasaeus in Chron. ann. 794.  Seven hundred thousand Christians, and lay heavy upon that country for Seven hundred years after) is by the Religious of those times ascribed, and amongst the rest by Bonifacius( a Bishop of Mentz, but born in England) in his notable Epistle to one of the English Kings( viz. Ethelbald King of the Mercians, recorded by Baronius. But further, let me add, That this sin is not used to go alone; but as it hath a long train of sins at the heels of it, so hath it others to usher and go before it: Of the first sort is murder( as the matter of Uriah, and the Monks Fish-ponds do sadly testify): for concealment sake, and for Consanguinity, I shall instance in Idolatry; for, as our Church in her first Homily against peril of Idolatry, teacheth us, usually spiritual and carnal Fornication go together. Of the later sort we have three sins name, Zech. 16.49, as the Avantcoureurs and fore-runners of Sodoms special sin, for which God took them away as he thought good; and they are pride, fullness of bread, and abundance of idleness. The two first are the fuel and bellows of Lust, and the last gives the opportunity.  
I could wish these sins were strangers in England; but alas! they are too Epidemical to this Nation, as sad experience doth proclaim. For Pride and Vanity seem to have overspread both City and country: and I have heard Luxury bewailed even in those whose stricter profession doth oblige them to greater temperance and sobriety; and the last of the three, Idleness, hath been long since observed to have too great a share in the English Complexion, 
Herbert.  by a Divine Poet* of our own.  
O England, full of sin, but most of Sloth;  
Spit out thy phlegm, and fill thy breast with glory.  
Thy Gentry bleats, as if thy Native Cloth  
Transfus'd a sheepishness into thy story.  
Not that they all are so; but that the most  
Are gone to grass, and in the pasture lost.  
Which might be thus rendered, perhaps not unfitly: 
O Gens peccati plena, ut plenissima turpis  
Anglia desidiae! pituitam fortiter istam  
Expuito,& purum distendat gloria pectus.  
En! ovium ritu balat generosa propago,  
Ac si traxisset patriae contagia lanae.  
Non omnes dico; at bona pars in pascua missi  
Vescuntur loto, patriaeque oblivia potant.   
The naming of which Author puts me in mind of another sin, which makes up the set of those which draw the Chariot of this great Sin of Uncleanness; and that is the refractory perverseness of man's corrupt nature, which is thus piously and elegantly noted by him in the same Work: 
If God had laid all common, certainly  
Man would have been th' encloser: but since now  
God hath impaled us, on the contrary  
Man breaks the Fence, and every ground will plow.  
O what were Man, might he himself misplace!  
Sure, to be across, he would shift feet and face.   
Which may be thus explained: 
Si permisisset Deus ut discrimine nullo  
In morem pecudum possent impune coire  
Humanum genus,& late quacunque vagari:  
Indubie rebusque ipsis usuque Magistro  
Omni cavissent study, legemque tulissent  
Libertate vaga ne posset cuncta libido.  
Nunc autem, postquam certis Deus Optimus undas  
Ire jubet ripis, notosque habitare canals;  
Aestuat infoelix, objecta repagula rumpit,  
Atque ferox vermis sibi vult quodcunque licere.  
Monstrum homo quale foret, propriis permittere votis  
Si Deus hunc velvet? certe perversa secutus  
Mutaret pedibus vultus usuque locoque.   
Now then, let us drain this Lake, this Asphaltites, by cutting off those streams which feed it: for although perhaps we may hope here to escape such a Lake as that, because of the singularity of the Instance; yet is there another Lake no less bituminous, and much more scalding, which those who here burn in lust, shall not be able to escape, unless by their speedy repentance, and a merciful hand from Heaven, they be snatched out of it; and how difficult a matter that will prove, Solomon hath noted, Prov. 2.19. None that go unto her, return again, neither take they hold of the paths of life. The consideration whereof should caution us the more against so dangerous a snare. To which end and purpose, if what I have here written( suggested by the occasion of this Psalm) may be any thing conducing( as was intended), I hope neither the Writer nor Reader shall have cause to repent them of their pains. Farewell.  
Thy faithful Monitor, WILLIAM DILLINGHAM.   

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THERE is lately Published Forty-six Sermons upon the whole Eighth Chapter of the Epistle of the Apostle PAUL to the ROMANS. Written by the same Author, and left perfected for the Press under his own hand a little before his death.   

AN EXPOSITION OF THE Fourth Psalm.  

SERMON I.  PSALM 4.1. 
Hear me when I call, O God of my Righteousness: Thou hast enlarged me when I was in Distress, &c.  
There are two Duties especially, which are the proper Work and employment of these Times in which we live. The one is of Mourning and Lamentation, and the other is of Prayer and Supplication; To bewail our manifold Miscarriages, and the Guiltiness which lies upon us; and to present our Conditions to God, with desire of his Relief of us in them. And these two they do happily make way one for the other: The former for the latter. The more abundant we are in Repentance, the more confident we may be in Prayer. And the more careful we are in asking of ourselves, What have we done? the more cheerful may we be in asking of God Himself, to do any thing for us.  
The occasion of penning this Psalm which we have now in hand, was all one with that of the Psalm immediately before it, which was the trouble that David was in from the Conspiracy and Rebellion of absalon, and those that were with him. He was now in great distress, and under great Injury and Persecution; and accordingly does betake himself to the God both of Righteousness and Mercy, for relief and support of him in it: Hear me when I call, O God of my righteousness, &c.  
IN this present Verse before us we have two general Parts considerable of us: First David's Prayer for mercy desired. Secondly, David's acknowledgement of mercy received. His Prayer for mercy desired, is propounded and delivered to us under a double expression, in the beginning of the Verse, and in the end of it: Hear me when I call, O God of my Righteousness, that's the first. And have mercy upon me, and hear my Prayer, that's the second. His acknowledgement of mercy received, that stands in the middle betwixt them both, that so both may be so much the more effectual: Thou hast enlarged me when I was in distress. These are the parts of the verse.  
We begin with the first, where( for method sake) wee'l join the two ends of the Text both together, and so handle the whole Prayer and Petition in each expression as one and the same. Hear me when I call, &c. Have mercy upon me, &c. And here there are divers things considerable of us: First, The Title which David here puts upon God; and that is the God of his Righteousness. Secondly, The Request which he puts up to him; and that is, that he would hear him when he called, or hear his Prayer. Thirdly, The Terms upon which he deals with God in this Petition; and that is upon the account of mercy, and favour, and grace, and indulgence to him: Have mercy upon me, &c.  
The first thing here considerable of us, is the Title which David here puts and fastens upon God, O God of my Righteousness. This God is said to be to those which are his Servants according to a two-fold explication. First, As the Author of it: The God of my Righteousness; that is, the God that makes me to be righteous. Secondly, As the Owner of it: The God of my Righteousness; that is, the God that shows me to be righteous, that maintains my righteous cause. Now although the first be a Truth, that God is the God of our Righteousness, as the Author of it, both inherent and imputed; yet it is not the truth of this place, and therefore I will not now at this time insist upon it: but rather confine myself to the second, which seems to be here principally intended, and that is, the God that owns my Righteousness; which we may here again look upon two manner of ways: First, Directly in itself. Secondly, Reflexively, as coming from David.  
First, Directly in itself: David does here justly call God the God of his Righteousness, as being such a God indeed, a God that does own the righteousness of those which are his Servants; And so does the Scripture also else-where represent him, as Psal. 140.12. I know that the Lord will maintain the Cause of the Afflicted, and the Right of the Poor. So Prov. 22.23. Speaking concerning the innocent Poor: The Lord will pled their Cause, and spoil the Soul of them that spoiled them. And 1 Sam. 25.39. Blessed be the Lord that hath pleaded the cause of my reproach from Nabal. It is the speech of David himself.  
This is grounded first of all upon his Nature. He is himself, a righteous God; therefore he must needs be a God of Righteousness. The reason why any neglect to maintain righteousness in others, is, because they want righteousness in themselves. Those which want a Principle of Righteousness, they will not own a righteous Cause; but it is otherwise with the Gread God and Lord of Heaven and Earth. The righteous Lord loveth righteousness, his countenance doth behold the upright, Psal. 11.7. He is righteous himself, and therefore he loves righteousness in others; and his countenance beholds the upright; that is, he approves and accepts them. And all because himself has a just and most righteous Nature.  
Secondly, There's his Affection and his Relation which carries him to it likewise: It is my God, and therefore the God of my righteousness. Love it will make a man to favour a good cause out of respect to the person: Now this is that which is considerable in God towards his people; He loves them, and therefore he maintains them: He bears a regard to their Persons, and therefore he respects their Cause, and is an Owner of that.  
Thirdly, His Covenant and Interest; God must needs be the God of the righteous cause of his people, because he is retained for them. They have engaged him, and forestalled him for themselves. The cause of God's people, it is the cause of God himself; there's an involusion of one in the other: And he has bound himself to them, namely, so far forth as they walk in his ways, and do that which is well pleasing in his sight, and walk answerably to Religion itself.  
This( for the Use of it) is matter of great comfort and encouragement. A good Abettor is a good help to a good Cause: Now this is that which God's Servants partake of, whiles they have God himself to pled for them, as they are implyed here to have. And it is comfortable in all the wrongs and injuries, and neglects which they suffer from men. What though men may now and then disregard them, and it may be shamefully abuse them; yet their Redeemer is mighty, and he shall pled their Cause with them, as Solomon speaks of the Fatherless, Prov. 23.11. This is that which will carry them out in the midst of all, and that which they are very much to content and satisfy themselves withall, when they consider upon it.  
There are two ways especially wherein God owns the Righteousness of his Servants: The one is in clearing it, and making it known to those that question it: And the other is in avenging it, and punishing those that oppose it, and set themselves against it. Those that wrong the Innocent, they shall be sure to smart for it; God will sooner or later visit all their wrongfulness and miscarriage upon their heads. And so much for the Title directly, as considered in itself.  
Now further secondly, We may look upon it reflexively, as coming from David; who having righteousness and equity on his side, does now with a great deal of boldness and confidence betake himself to God for redress: Whence we see what is accordingly to be practised by every one else. As we desire to have God to own us, and to stand by us in the evil day, so to be sure to apply ourselves to Righteousness, and to do that which is just and equal. Otherwise we cannot with that freedom and liberty repair unto him, as the Psalmist expresses it to us, in Psal. 5.4, 5. 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. Look by how much any do allow themselves in that which is wicked, by so much do they consequently discharge themselves of God's Protection: He is the God of our Righteousness, but he is not the God of our Unjustice.  
Therefore these words here of David are to be taken by way of appeal, and they have a kind of force and argument with them, why God should hear him, because he desired no more then what was right, and agreeable to justice and equity itself; namely, whiles he had to deal with men, and those which are Adversaries against him. When men pled with God, there Righteousness must be silent, there's no mention to be made of it there: If we once begin to stand upon that, we are utterly lost and undone: Though I were righteous, yet I would not answer, but would make supplication to my Judge, as Job speaks, Job 9.15. The reason of it is this, because our best righteousness it has sinfulness mingled with it. There's a defectiveness and imperfection in it; But when one man pleads with another, here we may well enough stand upon it. My righteousness shall answer for me in time to come, says Jacob to Laban, Gen. 30.33. So Samuel, Whose Ox have I taken? or whose ass have I taken? or whom have I defrauded? whom have I oppressed? &c. 1 Sam. 12.3. And Paul, Receive us, we have wronged no man, we have corrupted no man, we have defrauded no man, &c. 2 Cor. 7.2. We may stand upon our righteousness with man, and with God in reference to man. And so does David here in this Text, whiles he betakes himself to God under this Title and Appellation: The God of his Righteousness, that's the first particular.  
The second is the Request itself, which he puts up to him; that we have in a double expression: First, Hear me when I call. And secondly, Hear my Prayer. I make mention of these two as distinct, forasmuch as they have some difference in them, and the one implying more then the other: Hear me when I call, that has respect to David's Complaint in the case of Injury. Hear my Prayer, that has respect to David's Necessity, in the case of distress.  
First, Hear me when I call, that has respect( I say) to David's Complaint, in case of injury: This holy man he was wrongfully and unjustly dealt withall, and now he desires an hearing of his Cause, what he had to say for himself, and what he had also to say against those which were Adversaries and Enemies against him. Hear me when I call, that is, when I call for Justice and for Right to be done unto me. It is the advantage of the Servants of God, that they have liberty to do so: when men regard them not, yet that they may put up their Complaint to Him, and be heard in them. As for men, they may go to them often enough and complain, and to little purpose; but it is not so with God, He will hear the Complaints of the Oppressed, and they do with confidence repair to him for that purpose.  
Secondly, Hear my Prayer; that is, Grant me that particular Request which I desire of thee: Do not turn away the Prayer of thy Servant, but give ear unto it. This is distinct from the other, and has a distinct ground for it, which we may here take notice of in the Text. The former, that he urges from the Justice of God; this latter he urges from his Mercy, Hear me when I call, O God of my Righteousness. It is but righteous with God( says the Apostle) to recompense tribulation to them that trouble you: And to you that are troubled, rest, 2 Thess. 1.6, 7. But have mercy upon me, and hear my Prayer. For God to hear us in our Supplications to him, is an act of his Grace and Favour; as we shall hear more anon, when we come to that particular itself, which in its place is to be handled by us.  
But yet if we please, we may( for brevities sake) contract them, and join these two Expressions both together in one and the same sense; Hear me when I call, and hear my Prayer; as signifying David's great desire of being heard in those several Requests and Petitions which he did upon any occasion put up unto the Lord; and the doubling of the expression does signify the ardency of his affection, and vehemency and earnestness in it. Thus I find them to be taken by most Interpreters, although( as I said before) they seem to carry some distinct sense in them. But wee'l take them as they are usually taken, and so handle them; namely, as a different and various expression of one and the same Petition; David desires of God, that he would hear him when he should pray unto him. And there are two things which we may conceive as here hinted unto us: The one, as referring to the thing prayed for; Hear my Prayer, i.e. Grant my Request; Do that for me which I desire of thee. The other, as referring to the performance or time of praying; Hear me when I call, that is, hear me in my very putting up of my Request unto thee. For each of these are such things as are regarded by the Servants of God in their approaches to him: They look not onely to the hearing of their Prayers, that is, to the obtaining of those things which they pray for; but likewise to their acceptance in praying, and the answering of their prayers in the heart, before the answering of them in the thing itself; according to that in Psal. 6.9. The Lord hath heard my Supplication, the Lord will receive my Prayer.  
Wee'l begin with that first which stands in order, which I name last unto you: His desire of being heard in his performance; Hear me when I call: Where we may take notice that such a thing there is, and such also as is desirable of us; to be heard in our very Prayers themselves, and the presenting of our Supplications to the Lord. It is that which we find mention made of in other places of Scripture, as Esay 58.9. Then thou shalt call, and the Lord shall answer thee; thou shalt cry, and he shall say, Here I am. And Esay 65.24. And it shall come to pass, that before they call, I will answer; and whiles they are yet speaking, I will hear. This is done, when God( as sometimes he is pleased to do) does signify to the heart of a Believer his acceptance of him in Prayer, and his readiness to grant him that which he desires of him. This is to hear him when he calls, or in calling, as the words properly import, In clamando me ausculta, &c. There is a secret whisper which God does vouchsafe to the Soul of a Christian, whereby he manifests his good will to him in this behalf; As who should say, Thy Request is granted, trouble thyself no more about it, I will be sure to do it for thee. It is that which we cannot express and make known what it is, as being a part of that hidden Manna which no man knows, saving he that receives it; and is made good to spiritual sense, rather than demonstrated by common and natural reason: But wherever it is, it is very comfortable and satisfactory to the minds of those which are made partakers of it.  
We may take it with these qualifications briefly considerable in it: First, It is a matter of very great Grace and Favour; It is an high piece of Dignity which God is pleased to put upon his Servants, when he deals thus with them; so as to signify his acceptance of them in Prayer, and his readiness to grant their Requests. It argues a special familiarity, wherein he condescends unto them, and so it has been still reckoned and accounted of: It was that which God vouchsafed to Daniel, whiles he was yet speaking in prayer, O Daniel, thou art greatly beloved, &c. Dan. 9.23. It was that which God vouchsafed to Cornelius, Acts 10.4. Thy prayers are come up for a Memorial before God. And it was that also which he vouchsafed to Paul, when he prayed so often as he did to him; My Grace is sufficient for thee, &c. 2 Cor. 12.9.  
Secondly, As it is matter of very great Favour and privilege, so it is also of some uncertainty likewise: It is that which God does not always think himself engaged to do for them. God does always hear the prayers of his Servants, but he does not always manifest or signify his hearing of them, but does oftentimes hear them in the dark in this particular, that so he may the more exercise Faith, and draw them out in more dependence upon himself. And now and then likewise correct them for some neglect which they are guilty of before him, and miscarriage towards him: Therefore they have sometimes also complained of his strangeness to them in this respect, and of his hiding of his face from them.  
Thirdly, It is very comfortable, and such as has a great deal of heartening and encouraging in it, making the Servants of God to go on with a great deal of cheerfulness in their Christian course; to which end accordingly it should be improved. It is not to make any the more secure, or careless, or presumptuous, or neglectful of endeavour; but to wait upon God in the use of means with so much the more alacrity, as not solicitous concerning success. That's the first thing here implied, Hear me when I call, as it refers to the very performance or time of praying.  
The second is, as it refers to the thing prayed for; Hear my Prayer, i.e. Grant my Request. David desires of God that he would yield to him that which he asked and desired at his hands. For the matter of his Petition; it is a phrase which we often meet withall in the Psalms, and a Point which we have also often occasion to speak unto, the Doctrine of Prayer; for which cause I will not now at this time insist upon it, only somewhat must be said of it, because it lies in our way; which I shall dispatch in a word or two, and so proceed to that which is behind.  
That which is here principally to be observed and taken notice of by us, is the holy confidence, and boldness, and freedom which a true Believer hath with God in his accesses to him. He may come to him as both desiring and expecting to be heard by him: He may pray, and when he has done praying, he may say, Lord hear my prayer, as David does here in this Text. This he may be able to do especially upon these considerations: First, According to his ordering of his Prayers and Petitions themselves; Hearing, or being heard in prayer, does much depend upon prayer itself for the managing of it. Now this is that which the Servants of God are for the most part very careful of, in order hereunto: As,  
First, For the matter of their prayer, that it be such as is according to God's will. Those that pray for those things which are unlawful, they cannot say to God, Hear my prayer; unless they should think they might persuade him to deny Himself, which he will never do. This therefore is that which good Christians do in the first place look after: Thus, 1 John 5.14, 15. This is the confidence that we have of him, that if we ask any thing according to his Will, he heareth us. And if we know that he heareth us, whatsoever we ask, we know that we have the Petitions that we desired of him.  
Secondly, For the manner of their prayer, that it be with zeal, and fervency, and intention. It was a good Question of Cyprians, How canst thou think that God should hear thee, when thou dost not hear thyself? Quomodo te audiri a Deo, postulas cum teipsum in audit? Those that pray carelessly and slightly, without attending to that which comes from them, they cannot expect that God should hear them: The effectual fervent prayer of a righteous man availeth much, James 5.16.  
Thirdly, For the principle of their prayer, that it be done in Faith; that's another thing requisite hereunto. Let him ask in Faith, nothing wavering, &c. Jam. 1.6. And that's the first ground of God's Servants confidence in their audience, which is taken from the ordering of their Prayers and Petitions themselves, for the Matter, Manner, and Principle.  
The second is the ordering of themselves in other things suitable hereunto: As first, Their hearing of God Himself; Then may we with confidence say to God, Hear my prayer; When God may with confidence say to us, Hear my Word. But if we will not harken to his Injunctions, neither will he harken to our Petitions. He that turneth away his Ear from hearing of the Law, even his prayer shall be abominable, says Solomon, Prov. 28.9. And 1 John 3.22. Whatsoever we ask, we receive of him; because we keep his Commandments, and do those things that are pleasing in his sight.  
Secondly, Hearing of others in their necessities: Whoso stoppeth his Ears at the cry of the Poor, he also shall cry himself, but shall not be heard, Prov. 21.13. And Esay 1.15. When ye spread forth your hands I will hid mine eyes from you; yea, when ye make many prayers I will not hear, your hands are full of blood. We are no surer of audience with God, then our Brethren have audience with us: judgement shall be without mercy to him that shows no mercy, &c. James 2.13.  
And finally, The abstaining from all kind of sin whatsoever, as to the allowance of it in ourselves: If I regard iniquity( says David) in my heart, the Lord will not hear my prayer, Psal. 66.18. And John 9.31. We know that God heareth not Sinners, &c. As therefore we desire to partake in this confidence of the Faithful, let us be careful thus to order ourselves. And so I have done with the second Particular in this first General; which is the Request itself which David puts up to God, Hear my prayer.  
The third is, the terms whereupon he deals with him in it: And that is upon the account of Mercy, and Grace, and Favour; Have mercy upon me, and hear my prayer: Where we see, That the best that are, they have need to stand upon this Plea in their dealings with God, to have recourse still to his Mercy, and to urge him upon this consideration above any thing else, to be gracious to them. This we gather, not onely from this place, but also from divers others besides, as Psal. 5.7. I will come to thy house in the multitude of thy mercy: Psal. 6.2. Have mercy upon me, O Lord, for I am weak. And verse 4. O save me for thy mercies sake. And Psal. 25.6, 7. Remember, O Lord, thy tender mercies. According to thy mercy remember me.  
The ground hereof is two-fold; First, Because the best that are, they do merit nothing at the hands of God, for which he should be persuaded to do any thing for them: Those which cannot pled Merit, they must pled Mercy; now for the former, there is none which can do it whosoever they be. The best that are, they can challenge nothing from God upon any desert in themselves; Luke 17.10. When we have done all we can, we are but unprofitable servants; we have done no more then what was our duty to do. Those which do no more then what they ought to do, they are far enough from merit or desert; and thus is it with the best men that are, even with the Apostles and Disciples of Christ: Much more with other men.  
Secondly, As the best that are, are voided of any merit; so they be under much de-merit, and contrary guilt which is upon them. Malefactors had need still stand upon mercy, and have recourse unto that. And thus is it with the best of us all, we are liable to God's judgement and Tribunal, if he should call us to a strict reckoning and account: And therefore, Have mercy upon me. Thus Psal. 130.3. If thou, Lord, shouldst mark iniquities, O Lord, who should stand. And Psal. 143.2. Enter not into judgement with thy servant, for in thy sight shall no man living be justified. And all our righteousnesses are as filthy rags, &c. Esay 64.6.  
Let us therefore from hence learn to make much of this Attribute in God, and to improve it to our own comfort and advantage, the mercy of God, as being that which is our best security and refuge which we can fly unto. It is that which all the Saints and Servants of God have made use of upon all occasions; and we should imitate them, and comform unto them in this particular: And the rather also, because it is that which God himself is so much pleased withall. He delights in mercy, Micah 7.18. He delights in showing of it, and he delights in hearing of it, and in being urged and prest with it. We cannot use any argument to him, which is more likely to prevail with him, then an argument taken from his mercy. Therefore does the Prophet David here make it to be an ushering in of all his prayers, and the hearing of them; Have mercy upon me, and hear my prayer. Take away God's mercy, and our very prayers themselves are odious and abominable, and harsh and unpleasing to him. There's a double need of Gods mercy in reference to our prayers: The one is for the accepting of them, and the other is for the granting of them; for the accepting of the performance, and for the granting of the thing itself.  
First, For the accepting of the performance, Have mercy upon me, and hear me; that is, and suffer me to speak unto thee. It's mercy that must give us entrance and admission into the presence of God, without which such Wretches as we are could not dare to come before him: As Queen Esther, she could not offer her Petition to King Ahashuerus, till he held out to her his Golden sceptre, as a Testimony of his grace and favour; no more can we our Petitions to God, till he makes way for us, by his mercy towards us: This he has done in the Son of his Love, Jesus Christ; God's mercy in him encourages us to come before him, and to present our suits unto him; as we have it in Heb. 10.19, 20, 21, 22. Having boldness to enter into the Holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his Flesh: And having an High Priest over the house of God: Let us draw near with a true heart, in full assurance of Faith, &c. So again, Heb. 4.15, 16. Seeing then that we have not an High Priest which cannot be touched with the feeling of our Infirmities, &c. Let us therefore come boldly unto the throne of Grace, &c. Through God's mercy in Christ we may come boldly to the throne of Grace. Now this is that which we have need of, mercy to admit us to praying; yea, and so also( which is pertinent thereunto) to accept of us in praying, and to pardon and pass by our many failings and defects in it: Mercy for the accepting of the performance, that's the first.  
Secondly, Mercy, for the granting of the thing itself; Have mercy upon me, and hear me; that is, and give my desires to me. It's mercy that must make God to do any thing for us, which we wish he should do. It is not the dignity of our Persons; It is not the excellency of our Prayers; It is not any thing without Himself which we can imagine, as moving him hereunto, but only his mercy. And therefore have the Servants of God still stood much hereupon in their addresses to him: Not only David here, but also else-where, Jer. 14.7. O Lord, though our Iniquities testify against us, yet do it for thy Names sake, &c. They have urged him with his mercy, and they have then especially urged him with it, when there has been the least likelihood and probability from any thing else. In the greatest misery, there is the most opportunity for mercy to work, and to discover itself; which has therefore made the Servants of God upon this account to be so urgent with him. And so now I have done with the first general part of the Text, which is David's prayer for mercy desired, Hear me, &c.  
The second is, his acknowledgement of mercy received; Thou hast enlarged me when I was in distress. Where there are some things considerable in general, besides that particular Doctrine which is deducible from the words themselves: As first, we see, That when we beg new mercies, we must thankfully remember old. When we would obtain more from God, we must aclowledge what we have obtained already. Thus does David here; And for the more eminent Observation of it, he puts it in the middle of his Petition; Hear me when I call, thou hast enlarged; and thou hast enlarged, Hear my Prayer.  
Secondly, There is this also considerable, That the Lord is easier persuaded to the showing of mercy again, where he has shew'd it already; This we gather from David's manner of dealing with God, and the ordering of his Petitions to him: These words, Thou hast enlarged, &c. They have not only the force of an acknowledgement, but also of an argument; not only as declaring what God had done for him already, but likewise as pleading, why he should still do more for him: Thou hast done it formerly, therefore do it still likewise.  
But to come more closely to the words themselves, Thou hast enlarged me when I was in distress. There are two things in this passage pertinently observable: First, David's condition, and that was distress. Secondly, God's relief and supply of him in this his condition, and that was enlargement; Thou hast enlarged me.  
For the first, David's condition; we see here what is likewise the lot of other of the Servants of God, namely, to be in distress; to be in such a case as that they know not almost what to do. Thus was it here with this holy man. Indeed if we speak of it strictly, so they are not: We are troubled on every side( says the Apostle) yet not distressed, 2 Cor. 4.8. {αβγδ}. It's never so with God's Servants, but that if we speak of them in reference to Himself; so there is always some way which is made open unto them. But if we speak of them in reference to the World, and the carriage of outward things here below, so they are in distress. It was thus with David at Ziklag, 1 Sam. 30.6. It is said, That he was greatly distressed. And it was so with him likewise at another time, when he had numbered the people; David said unto God, I am in a great straight, 2 Sam. 24.14. The Lord sometimes is pleased in his Providence to suffer his people to fall into very great straits and distress.  
And, we cannot wonder at it, if we consider all: For first of all, they do all they can to straighten him, and to bring him into distress with himself, by their trespasses and provocations of him; they offer injury to his Bowels, and make him so to be, as if he knew not what he should do with them. O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee,& c? Hos. 6.4. And those which put God to his straits, they cannot marvel that He should put them to theirs: It is no more then suits unto them. Thus did David sometimes himself; and therefore this condition of distress was such as might very well befall him.  
Secondly, God loves to manifest his Power in the deliverance of them; He therefore brings them into distress, that so from thence he may take occasion to enlarge them; as follows afterwards in the next particular, Thou hast enlarged me when I was in distress. God's Mercy is manifested in our Misery; his Power in Weakness, his enlargement in Distress.  
Therefore such passages as these should be no strange thing to us; neither should we think strangely of them, when either the Church of God in general, or else our own Persons in particular are at any time brought into such conditions as these are, we should not be offended with it, as though some strange thing had happened unto us, as the Apostle speaks of the fiery trial,( 1 Pet. 4.12.) No, 'tis usual for God's people to be in distress, that's the first thing, Davids condition.  
The second is, God's relieving and supplying of him in this distressed condition; Thou hast enlarged me. For the better opening of this unto us, we must know that there is a double enlargement: The one is of state and condition, and the other is of heart and affection; Thou hast enlarged me when I was in distress, that is, when I was in straits thou didst expedite and free me from them; Or, thou hast enlarged me when I was in distress; that is, when I was in straits thou didst support and uphold me in them, and thereby draw me nearer to thyself.  
First, For the enlargement of Condition; Thou hast enlarged me when I was in distress, that is, when I was in straits thou didst expedite and free me from them: This is one thing which the Servants of God can, many, yea most, yea all of them declare and profess concerning God upon their own experience, how he hath done thus much for them. There's none, but some time or other, they have had this truth and proof of God's goodness sealed unto them.  
It's true both in Spirituals and Temporals: First, Take it for Spirituals, and ye shall see it most evidently there cleared unto you, how God has there enlarged us in distress, when we were all of us in bondage to Satan, and to our own lusts, and so straitened with the chains of our own sins. God was then pleased to break the bonds of our distress for us, to open the prison doors for us to let us loose, and to set us free in a most eminent and conspicuous manner, as we have it signified to us in Col. 2.15. He hath redeemed us from sin and wrath.  
This is a great engagement to us on our part, as to thankfulness to Him who hath done so much for us; so to an answerable walking hereunto. Seeing God through Christ hath enlarged us, let not us now from hence forth any more straighten ourselves, and bring ourselves into distress again: Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage, as it is in Gal. 5.1. To be entangled in bondage after freedom and delivery from it, carries a great disparagement with it, and makes the Person which is so to be more entangled then ever before. There's none which are so much in distress, as those which are so after enlargement. This the Apostle Peter tells us, and assures us of expressly, 2 Pet. 2.20. If after they have escaped the pollutions of the World, through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. And our Saviour, Matth. 12.44. The last state of that man is worse then the first.  
But, secondly, Take it in Temporals, and it has a truth likewise here, that God does enlarge his people in distress, and that as to their state and condition, by freeing them, and delivering them from it. It is that which the Saints have frequently acknowledged in Scripture; we shall not need to instance in examples, experience does also daily confirm it.  
This is founded in God's bowels and affection; the pitifulness and tenderness of his Nature. Suppose that any of us should see a poor man chained and fettered, would we not do all we could to enlarge him, and set him free as were fitting for us: What do I speak of a Man? nay, a Beast? It is the argument of our blessed Saviour himself to the Ruler of the Synagogue, for the healing of the Woman that had a Spirit of Infirmity for eighteen years, and was bowed together; Doth not each of you loose his Ox and his ass? how much more this Daughter of Abraham? The Lord pitieth his Servants in distress: and his Compassions towards them provoke him to the enlargement of them.  
This must be looked upon by us not only as a story, and a Narration of what was done to David, and happened to him for his particular; but we must carefully improve it to ourselves for our own encouragement: Whatever is written aforehand, it is written for our learning, that we through patience and comfort of the Scriptures might have hope, as the Apostle Paul has  told us, Rom. 15.4. And accordingly we should make use of it: And of this instance and example amongst the rest; He that enlarged David in his distress, will be ready to enlarge us also in ours, if we betake ourselves to him.  
And he that hath enlarged one person will also enlarge an whole Church or Nation, if they be careful accordingly to improve him, to humble themselves before him, and in sincerity to seek unto him. We have need of such points as these are at this time amongst ourselves, considering the condition we are in. We see how the case is with us, in what distress we are fallen into( which we may thank ourselves for.) Now we see also who it is must expedite us, and enlarge us, and bring us out; Thou hast enlarged me, when I was in distress: Our destruction is of ourselves, but our help is of Him. And it is well for us that it is so, that we have such a mighty one as this is, for the rescue and delivery of us, if we make use of him so as we should do. Let us but do that which concerns us, and let not the straightness of our condition discourage us, forasmuch as the Lord is able abundantly to enlarge us in it. And this now for the first explication, the enlargement of condition.  
The second is, the enlargement of Affection, and Heart, and Mind: Thou hast enlarged me when I was in distress, that is, thou hast enlarged my soul. A straitned Condition has for the most part a straitned Spirit attending upon it. But this is that which God here qualified to David in that distress which at present he was in, to give breathing and enlargement thereunto.  
There's a double enlargement of Spirit which is considerable in the Servants of God in case of distress. The one is in order to duty, and the other is in order to comfort; and each of these( if we please) we may understand as vouchsafed here to David.  
First, In order to Duty, Thou hast enlarged me when I was in distress: So this signifies to us that holy boldness, and freedom, and familiarity which he had with God in Prayer and Supplication to him in this distressed condition; which is that also which others of the Servants of God do partake of. The Lord does oftentimes occasionally from the straits and troubles in which they are, stir up gracious desires in them, whereby they come to close so much the more earnestly and willingly with himself.  
Secondly, In order to Comfort, so thou hast enlarged me, &c. It signifies that abundance of satisfaction, and cheerfulness, and lightness of spirit, which God is pleased to impart to his Servants in such conditions. This is a Point which we have occasion to speak of more particularly upon another Scripture, and therefore I will not herein prevent mine own meditations.  
Upon the whole matter, Here is that which may very much satisfy the Saints and Children of God in what ever condition befalls them, That he enlarges them when they are in distress. Sometimes in the thing itself, with an enlargement of state and condition: Finds a way to escape, that they may be able to bear it, as it is, 1 Cor. 10.13. If not so, yet at least with an enlargement of heart and affection. enlarging their Spirits, even when he straightens their outward man, which is more then all the world besides. He is freest indeed, who is freest here: All others are no better then Prisoners in their greatest freedom.  
This was the privilege of many of the Martyrs, who were many of them bound and in Prison, till they were in Prison, their Spirits being straitened in themselves; when they were once shut up and enclosed, they were in this respect more enlarged and set free then ever before: which signifies thus much to us, that our Comfort depends not simply upon our state and condition itself, but rather upon God's gracious impartment and communication of himself unto us. When he will be pleased to enlarge us, we shall be enlarged, though it be in distress itself.  
Nay further, so much the more from it: There is this also implied in it, Thou hast enlarged me when I was in distress, that is, my distress did in some respects confer to my enlargement: As the Palm-tree, the more it is depressed, the more it grows. Thus it is noted of the Israelites in Egpyt, that the more the Egyptians afflicted them, the more they multiplied and grew, Exod. 1.12. And we know what is usually taken notice of, That the blood of the Martyrs, it proves the seed of the Church; more being drawn on to Religion occasionally from the distresses of those which suffer for it, as St. Paul observes it of himself, Phil. 1.14.  
All comes to this, to make us ourselves so much the more fitted and provided for such conditions, and not to faint, if by the Providence of God, we should ever at any time fall into them.  
And so much also of the second general in the Text, which is the acknowledgement of mercy received, Thou hast enlarged; And so also of the whole verse itself.   

SERMON II.  PSALM 4.2. 
O ye Sons of Men, how long will ye turn my Glory into shane? how long will ye love vanity, and seek after leasing? Selah.  
There were two sorts of Persons which had a special hand in David's Affliction, and the Trouble in which he was, upon the penning of this present Psalm. The one was God Himself, as the Main and Principal inflicter: And the other was Men, as Means and Instruments which God did make use of. Now accordingly does he for his particular in this distress, apply himself to either: To God, by way of Appeal, and entreaty, and Supplication. To Men, by way of Advice, and Reproof, and Expostulation. The former we have laid down in the first verse of this Psalm. The latter we have here in this verse, O ye Sons of Mens, how long will ye turn my Glory, &c.  
IN this present Verse before us we have two general Parts Observable of us: First, The Persons spoken to, O ye Sons of Men. Secondly, The Speech itself, which is directed unto them; How long will ye turn my Glory into? &c.  
We begin in order with the first, viz. The compellation, or Persons spoken to; O ye sons of men. The sons of men in Scripture are taken for the most part under a double notion, either first of all in a way of Disparagement, for mean, and base, and inferior men: Men of low degree, as we find them called, Psal. 62.9. They are been Adham; Filii hoins. Or secondly, In a way of Advancement, for great, and high, and mighty men: Men of high degree, as they are there also interpnted, been Ish; Filii viri: Now it is not the former, but the latter which are here spoken to. The words in the Original Text here in this place are the latter of these two Denominations; O ye sons of men, i.e. Ye great men, and noble men, and rich men: Men of Rank, and Quality, and Eminency. These are those whom the Prophet David does here direct his speech unto in this Text, and does here especially argue withall. It is not my purpose at this time to insist hereupon, only because it lies in our way, we cannot but say somewhat of it; and in brief, it shall be this, That great men, they are such as do especially stand in need of Caution and Admonition to be administered unto them; To be dealt withall as concerning those sins and miscarriages whereof they are guilty. This we gather here from David's example and practise in this present Scripture, who applies himself especially to these of any other: No doubt but there were others besides whom these words did concern likewise, but the holy Prophet fastens upon these, rather then any other now at this time; O ye sons of men,( i.e.) as we have explained it, Great and Eminent Persons. And so does the Spirit of God also elsewhere in Scripture, as Esay 1.10. Hear the Word of the Lord ye Rulers of Sodom, Hos. 5.1. Give Ear O house of the King. And Amos 4.1. Hear this Word, ye kine of Bashan, that inhabit the Mountains of Samaria; that is, ye rich and mighty Ones, as the words are usually expounded; still there's Caution given to great Ones.  
And surely it is not without need, and very good cause: For first, Great Persons have for the most part great Lusts and Corruptions abiding in them, and prevailing over them; therefore they have need of all the Counsel and Exhortation that may be upon occasion to be bestowed upon them; that so by this means those Corruptions may be subdued and restrained. Those Bodies which are full of Humors, have need of a great deal of physic to purge them, and work them out. And so had those Souls likewise, which is the case and condition most commonly of these sons of men: There's usually the gathering of much corrupt matter in them; Pride, and Luxury, and Oppression, and Injustice, and Security. These are such Sins and Vanities as do principally reign in such Persons as we shall see afterwards, therefore they stand in need of these helps.  
Secondly, As they are such who have many Corruptions within them, so many Temptations from without. As they have many Lusts in themselves, so they have many things which feed these Lusts, and serve to nourish them more and more, if they be not the better prevented. And that is all those outward comforts and privileges which at any time they enjoy; whether Ease, or Wealth, or Honour, or Strength, or what ever it be. What ever is in it self a Comfort, it is a Temptation to a carnal heart, which knows not how to use it, and to be the better for it, and from hence becomes so much the worse. It is the misery of all sinful Persons, which have more of the Blessings of God then they have Grace to use them withall; that those very Blessings prove Curses to them, and hindrances in the way to Heaven, and eternal Salvation.  
Thirdly, Great Persons had need of seasonable Intimations and Admonitions to be given unto them, not only in reference to themselves, but also in reference to others. Forasmuch as their miscarriages are for the most part of greater influence then others are: For first, They are more armed and fitted for mischief then others: Poor and meaner men, though perhaps they may now and then have as much malice as others, yet they have not always those opportunities and abilities afforded unto them as greater men have; and so in the event are not likely to do so much harm. This was that which made David especially so to look after these, amongst those which set themselves against him, Achitophel a deep counsellor, and Amasa a skilful Warrior, and Absalom of the Blood-Royal. He was afraid of such as these, more then of many others besides; for which cause he applies himself to them as most fitted and enabled for doing evil. And then again, such as these are more exemplary: Every one observes what these do, and are ready to do the like themselves, and to comform unto them. These had therefore need of all other to be chiefly admonished, as we see here they are.  
This( for the Use of it) serves both as a warrant for the Prophets to give it, and for such persons also to receive it, and to take it well there where it is given; to suffer the words of Exhortation, as the Apostle speaks; Charge them that are rich, says Paul to Timothy, who though sometimes they think themselves above it, yet do indeed stand much in need of it; yea( to speak truth) most of all, upon the forementioned Considerations. And so much briefly of the first General, which is the Compellation, or Persons spoken to, Ye sons of men, Filii viri.  
The second is the Speech itself, which is directed to them: And this is an Expostulation consisting of two Branches; First, In reference to himself; How long will ye turn my glory into shane? And secondly, In reference to themselves; How long will ye love vanity, and seek after leasing? Wee'l consider of them both.  
First, To begin with that part of the Expostulation which concerned David himself; How long will ye turn my glory into shane? David takes up these persons for their scornful and unworthy carriages in his own particular, as not using him in that manner as it became them to do. The phrase is somewhat ambiguous, and accordingly may admit of a various interpretation; but such as may be best determined by a consideration of what it was which David reckoned for his glory. Now this, it may be reduced especially to three Heads: First, His Innocency, his Glory; that is, his integrity and freedom from any gross miscarriage which they might tax him withall. Secondly, His Piety, his Glory; that is, his Religion; yea, the God Himself, whom he worshipped and served, Psal. 3.3. Thou, O Lord, art a shield for me, my glory, and the lifter up of mine Head. Thirdly, His Authority, his Glory; that is, his Government, and that place of Rule and Magistracy which by God Himself was committed unto him. Each of these were the glory of David, which did put an Honour and Dignity upon him, and wherein he did rejoice. Now these they were all( possibly) but at least, one or two of them, turned into shane, by those which were enemies to him: His Innocency and Integrity, by slander, or temptation to evil; His Piety and Religion, by Reproach, and Blasphemy, and Derision; His Government and Authority, by Opposition and Rebellion against it, and undervaluing and contemning of him in it. And whiles David does here expostulate with these Persons about it, he does consequently condemn them for it: For defiling his Innocency, for reproaching his Religion, and for rejecting his sceptre and Rule over them. Each of these were great sins in them, and such as deserved most justly to be censured in them, and in any other besides.  
First, The defiling of his Innocency; How long will ye turn my glory into shane: This is a phrase which carries thus much in it as comes hereunto. There are two ways whereby any ones Innocency is defiled: The one is by corrupting it, and the other is by detracting from it; and both of them( accordingly) a turning of their glory into their shane; corrupting it, that is, by temptation; when those which are at present innocent, shall be at any time by evil persuasion drawn into guilt. Detracting from it, that is, by slander; when those which are really innocent shall be represented as guilty.  
First, Take it in the first sense; The defiling of Innocency by corruption, and evil persuasion: Whosoever they be that draw any Persons into sin and ungodly courses, they turn their glory into shane, and are so to be thought of; why? upon what account? because there is nothing which is more a mans glory then his integrity; nothing more a mans reproach, and disgrace, and dishonour, then his sin. This is that which robs men of their glory, and takes their honour from them; let them be in civil and worldly respects never so honourable, when they once do degenerate into wickedness, and ungodliness, and impiety, their glory is departed from them. Therefore it was a very good and prudent Resolution of Jobs, to hold this whatsoever became of him in any thing else, Job 27.5, 6. Till I die, I will not remove mine integrity from me. My righteousness I hold fast, and will not let it go: my heart shall not reproach me so long as I live. So it should be with every one of us.  
And we should answerably turn this Expostulation here of David's, upon those which would at any time move us and persuade us hereunto; when either Satan, our Spiritual Enemy within us, or his Instruments, evil Persons without us, shall at any time tempt and provoke us to any thing which is amiss; put them off with this quetion, How long will ye turn my glory into shane? whiles ye go about to corrupt mine Innocency, ye diminish my glory; ye wound me in mine honour, ye take away my greatest Excellency and Dignity from me: For so indeed they do, and nothing more. When they bring any into guilt, they bring them consequently into disgrace: A wound and a dishonour shall he get, and his reproach shall not be wiped away, Prov. 6.33. What is said of Adultery, is true likewise of any other sin.  
This were well to be thought of by such as those, who stand so much now and then upon their Honour and Reputation, and make it sometimes an argument to them for the committing of sin itself; Which glory in their shane, as the Apostle Paul speaks of them; they do hereby do themselves the greatest disparagement that may be, and those also which draw them thereunto; that's one way of defiling Innocency, to wit, by Corruption. Another is, by detraction and slander, which is more pertinent to the case here of David; whom his enemies, though they could not draw into evil, together with themselves, and turn his glory into shane in that way, yet they did many times traduce as evil, and so turn his glory into shane in that way as much as they could. And he did very well to call them to an account in this respect, as being such as is justly taxable and reprovable in any, and such as God Himself is ready to deal with them for. Calumny, and slander, and detraction, and evil speaking, they are such as all must answer for, which are any way guilty of them: But I cannot stand upon these things; that's the first Explication, How long will ye turn my glory into shane? that is, defile mine Innocency.  
Secondly, It may refer also to David's Piety and Religion, by taking his Glory for his God. This was that which he did very much stand upon, and which they also did disturb him in, saying, Where is now thy God? That which David made to be his Confidence, that did his Enemies make to be his Reproach, and despised him for: Now accordingly does he here tax them for it, How long? &c. There's nothing which goes more to the heart of those which are godly, then when Religion, and the Worship of God suffers Reproach; or themselves in reference thereunto. This is as a Sword in their very bones, as David professes of himself in another place, Psal. 42.10. As with a Sword, or killing, as some render the words.  
Thirdly, It may relate to his Government, and Royal Authority; How long will ye turn my glory into shane? that is, How long will ye refuse me to be your King and Ruler over you; because they now adhered to Absalom, and cast off his Government of them: And here now it is to be taken not only in the letter, but in the mystery; Not onely of David in his Person, but in his Representation, who was an eminent Type of Christ, the King of his Church; and so did not only here challenge those which opposed his own Temporal Government, but speaking in the Spirit also, those which refused Christ's Spiritual Government; in which respect it will come home to ourselves for our own particulars: Here's for those, which( as it is in the Gospel) will not have Christ to reign over them, Luke 19.27. The Spirit of God does here argue with them for it, How long will ye turn my glory? &c. that is, How long will ye stand out in opposition against my Government. God has set his King upon his holy hill of Sion, as it is in a Psalm or two before, Psal. 2.6. And now he expects Obedience to be yielded to him, and that all men should honour the Son, as they honour the Father, John 5.23. Those that refuse to do so, he here expostulates with them, and in a manner convinces them of their Obstinacy and Rebellion against him.  
Yea further, he restrains them in it, and takes them off from it; How long will ye? &c. As who should say, It is now time for you, after so many standings out, to come in and close with me, to preserve both your own Lives, and mine Honour; which by your stubbornness, and wilfulness, and contradiction, is much impaired by you. That which David( who is the Type) says to those which are his Enemies in the letter; that does Christ( who is the antitype) say to those also which are his Enemies in the Spirit, and proportionable resemblance. But I am not yet come to that which I desire most to dwell upon; so much therefore for that, viz. The first branch of the Expostulation, as it concerned David himself; How long will ye turn my glory into shane?  
The second is in reference to themselves, in the words that follow; How long will ye love vanity, and seek after lies? In which passage there are three things briefly considerable, as censured by the Prophet David in these Persons with whom he had to deal, The sons of men. First, The corrupt object or evil itself, Vanity and lies. Secondly, The corrupt affection or propensity towards this object, Loving and seeking. Thirdly, The deep rooting and fixedness of this corruption in them, as to continuance and perseverance in it; How long will ye? and how long?  
We begin with the first, the corrupt object or evil itself, Vanity and lies. That which Agur desired, That God would remove from him vanity and lies,( Prov. 30.8.) The same is that which David does here censure in these Persons, as prosecuted by them: Under which manner of phrase and expression, we have signified and exhibited unto us the nature of all these things here below, which the World and sons of men do for the most part please themselves in, and give themselves to, as being such as are very empty and deceitful: The Hebrew word signifies an empty thing. They are vanity, that is, they are such things as are slight and unsatisfactory: And they are a lie, that is, they are such things as do not prove answerable to the opinion and expectation which is had of them, Vanity and lies.  
That we may keep our discourse within bounds, I shall reduce this vanity and falsehood to three Heads especially, as those which are chiefly intended here in the Text: First, Of Persons. Secondly, Of Counsels. Thirdly, Of Estates and Conditions. There's an emptiness and deceitfulness which is considerable in each of these, which David does seem to strike at here in this place.  
First, For Persons, They are vanity and lies, and so does the Scripture also else-where represent them unto us, both in the General, and in the Particular: First, In the general, and at large, Psal. 39.11. Surely every man is vanity. Then in the Particular, and more distinctly, Psal. 62.9. Surely men of low degree are vanity, and men of high degree are a lie: being laid in the balance, they are altogether lighter then vanity. He takes in all sorts, that so none might be excluded, but might come under this just censure of vanity and falsehood which is in them, and belonging unto them. David here in this place speaks it more particulary of Absalom and his Abettors; but it holds good even of all other Persons. There's a vanity and uncertainty in them: They are empty and insufficient, and they are transitory and passing away. There's each of these in them.  
First, Empty and insufficient: They are such as are unable to support and to sustain one another, even the best that are. If we speak of those which are evil, they are nothing else but vanity; their very Principles which are in them are vain, and rotten, and corrupt; as it is with those which are in their natural condition, and not yet brought home to Christ. If we speak of those which are good, they have much vanity adherent to them, which is mingled with those better Principles whereof they partake, and so indeed upon conclusion they are vanity all. Though some be better then others, yet there are none which are absolute and complete, but have their weaknesses and infirmities in them which do render them liable to and capable of this expression which is here fastened upon them. As Rabshakeh to Hezekiah of Egypt, The staff of a broken reed, whereon if a man lean, it will go into his hand and pierce it, Esay 36.6. Thus are the sons of men: There's an emptiness and insufficiency in them.  
Again, Secondly, They are also transitory and fading; They are vanity and lies. It proved so here with Absalom; we know what became of him, and how soon: And it is so with others also, upon which account the Scripture does take us off from confidence in them, Psal. 146.3, 4. Put not your trust in Princes, nor in the son of man, in whom there is no help. His breath goeth forth, he returneth to his earth; in that very day his thoughts perish. Esay 2. ult. Cease ye from man whose breath is in his nostrils: for wherein is he to be accounted of? Thus is there a vanity and falsehood of Persons; that's the first.  
Secondly, Of Counsels and Designs; this is another thing which David here aims at, and perhaps at this especially; How long will ye love vanity, and seek after lies? that is, How long will ye frame deceitful Plots and Conspiracies, whereby to withstand me, and undermine me in my Government of you? And so it serves to give us a discovery of the nature of all those Contrivances and Devices which are in the heart of man, for the advancing and setting up of themselves in a way of the World, especially against Christ and his sceptre: They are all vain and fruitless, and unprofitable, and which will come to nought: He traveleth with iniquity, and hath conceived mischief, and brought forth a lie, Psal. 7.14. They are all ungodly Contrivances: Whence we red, That the Adversaries of the Lord shall be found liars, as not effecting that which they promise and undertake.  
Thirdly, For Estates and Conditions, there's vanity and falsehood in them also; Honours, and Pleasures, and Riches, they are all empty and voided: Verily, says David, every man in his best state is altogether vanity, Psal. 39.5. Col Hevel, Col Adham, Whole man is whole vanity; and that Nitsab to, when he is settled and confirmed, as much as the condition of this world will suffer him to be; when he is at his best, he is but vain then: Best according a● the world judges of betterness, which is from the abundance and confluence of these things which I have now name; he is even then but in a vain estate: He walks in a vain show, and disquiets himself in vain, as it is again there in that place, Psal. 39.6. There's nothing which we can speak of or think of here below, but God has written vanity upon it, as that which is much observable in it: And accordingly would have us to judge of it, and to apprehended it.  
Therefore it is that the Spirit of God does make choice of such kind of phrases and expressions as these are before us: He could if he had pleased name the things themselves in their proper Titles, and those Names whereby they are ordinarily known, Riches and Honours, &c. but he calls them rather Vanity and lies, that so he may hereby give us an account of the true nature of them, and cause us to think of what they are rightly considered: And all little enough to persuade us, and to work us hereunto, as we shall see anon by that which follows. Though they be so, yet we do not think them so, till it pleases God to open our eyes, and then we shall see them so indeed; we shall judge of them, and call them so, as God himself does judge and call them, whose judgement is according to truth, Rom. 2.2.  
It is true, it cannot be denied, but there is a natural good in them, which God has fitted to desires in us, thereby to make our passage through this world so much the more comfortable to us, which we must always aclowledge in thankfulness and respect to him, that has bestowed them upon us; but yet they have not absolute happiness, and satisfaction, and contentment in them, which is able to fill the Soul; neither do they always afford that to us, which we do many times look for or expect from them. In which regard this denomination is very justly fastened upon them, as most suitable and agreeable to them, Vanity and lies. And that's the first thing here considerable, the corrupt object, or evil itself, which is here propounded.  
The second is, the corrupt Affection or Propensity towards this Object, and that is in two expressions likewise. Loving and seeking, which may be considered as referring to each; Wherefore do ye love vanity, and seek after lies? whereas the latter expression rises above the former in regard of the Object, so it does also in regard of the affection; seeking is beyond loving, as vanity is less then lies.  
We may, if ye will, look upon them both: And first, of the former, Wherefore do ye love vanity? This is that which the Spirit of God, in the mouth and pen of the Prophet David, does find fault withall here in these persons; their loving of vanity. And it is that which is justly taxable in any other besides: It is not, Why have you vanity in you? that's bad enough, and too bad to, to be guilty of no more but that; the inherence of vanity in our Natures, as cleaving unto them. But to love it, this is intolerable; forasmuch as this doth show that desperate wickedness which is in the heart; yet this is the temper and disposition of all carnal and worldly persons, they are not only vain, but love vanity; it is very pleasing and delightful unto them: As it is said of those which are evil, They love darkness more then light.  
The reason of it( if we would know it) is briefly this, because there is so much vanity in themselves, and in their own hearts; Mens affections are according to their principles: And every one loves that most without him which is most suitable to somewhat within him: Liking it is founded in likeness, and has therefore that word put upon it. It is so in whatsoever we can imagine; whether in Temporals or in Spirituals, as to the things of this life, or of a better: Mens love is according to some working and impression upon their own spirits. And so it is here in the point of vanity; those which are vain persons, they delight in vain things; as Children, they love such matters as are most agreeable to their childish dispositions, and as do suit them in that particular: Out of the heart comes all kind of evil.  
This may serve to call us to an account concerning ourselves, to see how it is with us. There's vanity even in the best that are, more or less, and it cannot be avoided so long as they live here below in these houses of vanity. But do they love it? and affect it? and delight in it? Oh by no means. It is very irksome and grievous to them, and they abhor it with their whole heart: They cannot endure it; let us therefore consider how ourselves stand affencted in this respect. And for this purpose, consider, that God judges of us by our affections, and by them most of all, as the pulses and discoveries of the soul what it is; we are indeed that which we love and most delight in. And therefore let us now upon this point make trial of ourselves, and return into our own breasts. Let us observe the proper bias, and bent, and inclination of our spirits, how it is set in us.  
And if we find any hankerings in us to such things as these are, let us as soon as may be discharge ourselves of them, as considering the great hazard and danger which is in them. It is a perilous thing for any to be in love with vanity; forasmuch as it is that which is exclusive of the love of God, whether ye take it in a passive sense, or in an active sense: In a passive sense, of God's loving of us; Or in an active sense, of our loving of God: Our loving of vanity it is exclusive of either of these loves.  
First, By taking it passively, of God's loving of us, 1 John 2.15. Love not the world, nor the things that are in the world: If any man love the world, the love of the Father is not in him: That is, The Father does not love him. Look by how much these things do at any time grow in our love, by so much do we ourselves grow out of the love of God: And his heart is from hence set against us, that's one inconvenience.  
Again, secondly, By taking it passively; It is exclusive of our love to God, and hinders us of that due affection which we owe unto him. Thus, Rom. 8.7. The carnal mind is enmity against God, for it is not subject to the Law of God, neither indeed can be. And so James 4.4. Ye Adulterers and Adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world, is the enemy of God; that is, He sets himself in opposition and contradiction to him.  
This is the mischief which does ensue upon the loving of vanity; which should therefore make us to avoid it, and by all means take heed of it, that we do not nourish and harbour such evils and corrupt affections in ourselves of such dangerous consequence. So much for that, viz. The loving of vanity.  
The second is, The seeking after lies; This is another thing censured in these persons, as an enlargement and amplification of the former, and as justly taxable in them. It does argue a further setledness of this vain and corrupt affection in those Parties in whom it is, when they do not only take objects as they are occasionally presented to them, but also search and look out for them. This is the temper and humour of abundance of people in the world, which study and meditate vanity: Make provision for the lusts of the Flesh, and seek after lies, as it is here expressed; Which go after vain things which will not profit, 1 Sam. 12.21.  
This implies first of all invention, when men are witty in evil devices. It was one of the sins of the Gentiles, which the Apostle taxes in them, Rom. 1.30. inventors of evil things, {αβγδ}. There are abundance of them in the world, such seekers as these are, which make it their trade and business to find out vanities and lies; such things as may feed the lusts and corruptions both of themselves and others. There is a great deal of naughtiness in the heart of man to this purpose, which does put him upon evil contrivances, and designs, and imaginations: This is that which is very sordid and unworthy. If we will imply our wits about any thing, let it be about that which is good, for the benefit and advantage of our own and others Souls; but to study how to corrupt and ensnare them( as many do) this is a thing very odious and abominable, and such as by all means we should be careful to withdraw ourselves from. We should take off seeking after vanity and lies in this respect, so as to device and invent them.  
Of this sort are all such persons as make it their chiefest business to invent vain and new-fangled Apparel, and Fashions, and Dresses, and the like. They seek after vanity and lies, and so come under this censure of the Prophet David's here in this Text; such as have nothing which they can find time for to busy and employ themselves in, but only such matters as may suit to their luxuriant fancies, and the satisfying of their vain imaginations. A great account have they to give to God for such expense both of thoughts and time; And all such as profess Christianity, should especially keep themselves from it: They that observe such lying vanities, they forsake their own mercies, as it is Jonah 2.8.  
Secondly, As there is invention in this seeking, so likewise earnestness of persecution. Those that seek after vanity and lies, they pursue it, and cannot be without it; and they sleep not until they enjoy it. It is the case and condition of divers and sundry persons, which accordingly David does here judge and reckon with them for: He does not so much blame them, in that lies had a little deceived them, as that they themselves should follow them, and be so eager in the pursuit of them as they seemed to be. Sin is still the more heinous, as it is the more voluntary, and as there is any thing of wilfulness and perverseness mingled with it: So it was here, Ye love vanity, and seek after leasing. And so much of the second particular considerable in this Expostulation, viz. The loving and seeking corrupt affection.  
The third and last is, The deep rooting and fixedness of this corruption in them, as to continuance and perseverance in it; Quousque? How long? This carries it still higher then before. There is sometimes vanity which men fall into, but it's full sore against their wills; they take no pleasure or delight at all in it: Yea, but these in the Text they loved it, and affencted it, that's somewhat more. There are others which have some affection to it, but they will not trouble themselves to seek it: These did not only love, but pursue it. Others there are, which go so far as to seek it, and pursue it, and follow after it; but then they set bounds, and limits, and restraints to themselves; in this pursuit they find time to give over. These before us, they never have done; They do not only love vanity, and pursue it, but they also abide and continue in it, and will never be taken off from it. And this is that in the last place which the Spirit of God does censure in them, as the greatest and highest of all: How long will ye do it? How long will ye love vanity? and how long will ye seek after leasing? That is, Put no bounds or limits to your loose and extravagant affections.  
This is that which God much stands upon in Scripture, as an aggravation of wickedness, the continuance and perseverance in it, without turning from it, as Jer. 4.14. O Jerusalem, wash thine heart from wickedness, that thou mayest be saved: how long shall thy vain thoughts lodge within thee. So again, Jer. 13.27. O Jerusalem, wilt thou not be made clean? when shall it once be? And Psal. 62.3. How long will ye imagine mischief against a man? ye shall be slain all of you: as a bowing wall shall ye be, and as a tottering fence. The Lord is as it were tired and wearied out by mens continuance in vanity and sinful courses, and thinks it long till they discharge themselves of them.  
And this delay and deferring of theirs, and continuance in evil, it seems so much the worse and more tedious, according to several circumstances of aggravation which are considerable in them. As,  
First, The many and daily Warnings and Admonitions which have been given unto them, and persuasions taking them off. There are some persons whom God is constantly knocking at the doors of their hearts, and driving them from their vanities, and lies: Now to these it may be very well said, How long will ye love and seek after them. Continuance in sin is very grievous, but especially after many provocations and excitements of God's Spirit in our hearts, whereby he calls upon us to leave and forsake it. Here to go on, is so much the less excusable in any, whosoever they may be.  
Secondly, The many Mercies and Allurements which God follows them withall; when the Lord shall not only entreat them, but as it were hire them to break off their sins, and to have no more to do with them; for them still to go on in them is very obstinate, and an argument of an heart much bewitched. God's mercies they should put a check upon us in any evil course whatsoever, and take us off from it: So that although we have been in it formerly, yet now henceforth we should follow it no more: When we shall pursue it and prosecute it notwithstanding, this is a great aggration of sinfulness.  
Thirdly, The many Miscarriages and Disappointments which they have met withall in it: There are some which perchance may be ready to do some evil for a while, because they know no great harm in it, nor as yet find no inconvenience by it, for which they should be persuaded to leave it. But now when men have tasted the bitterness of it, by the wrath of God in their Consciences, by some mischief happening to their Estates, by some afflictions in their Bodies and outward Man, notwithstanding all this to persist, this still makes it to be so much the worse. When men shall endeavour, and attempt, and undertake, and still be frustrated, as it was here with these persons in the Text, here it may be well said to them indeed, as here it is, How long will ye love vanity? &c.  
Let all this teach us to prevent God from saying as much to ourselves: Or if he does say it, let it be a restraint unto us, that he say it not again: When he shall say, How long? as he does sometimes in his Word, and in our Consciences; let this his how long prevail upon us. Especially considering, that the time may come when we ourselves may say as much to Him, when we would be glad he should harken to us. As we would have him to refrain us, when we say to Him, How long? in regard of punishing. So let us ourselves refrain, when he says to us, How long? in regard of sinning. And that's the third thing censured: the continuance and perseverance in will.  
We may here( for a close) take notice of the manner of the Prophet David's expressing of himself to them, which is not in a way of positive censure, You are to blame for your love of vanity, &c. but in a way rather of sharp Expostulation, hereby to quicken them, and to make it more effectual. As also in a way of argument, as appealing to their own Understandings for the foolishness and unreasonableness of such courses: Why do you spend your money? &c. Esay 55.2. To signify that the ways of sin are such as men, when they are in their right wits, will be ready to condemn of themselves, and will be ashamed of them, especially such as they may be, Sons of Men. There's a secret argument in that also, taken from the Persons; How long will such as you are do so and so. So much for that and for this whole verse.   

SERMON III.  PSALM 4.3. 
But know ye that the Lord hath set apart him that is godly for himself: the Lord will hear me when I call unto him.  
There were two Persons especially whom King David did apply himself to in his present distress of Rebellion and Opposition against him: The one was, God Himself, the God of his Righteousness: And the other was, The Sons of Men, who were Adversaries and Enemies to him. To God Himself, by way of Complaint, and Appeal, and Petition, in the first verse of this Psalm. To the Sons of Men, again three manner of ways: First, By way of Expostulation in the second verse, How long will ye? &c. Secondly, By way of Information, in the third verse, But know ye, &c. Thirdly, By way of Direction in the fourth and fifth verses, Stand in awe, &c. Offer the Sacrifices of, &c. Having dispatched the first of these, viz. The way of Expostulation in the second verse. Our business at this present time is with the second, viz. The way of Information in the third, which lies as it were in the midst betwixt them both, But know ye, &c.  
IN the Text itself we have three general Parts considerable of us: First, The word of Discovery or Information, Know ye. Secondly, The thing itself, which is discovered by it, That the Lord hath set apart him that is godly for himself. Thirdly, The Inference from it, and that is, That therefore the Lord would hear when he called unto him.  
First, I say, Here's the word of Discovery or Information, Know ye: I call it in our expression, The word of Discovery, as being that which is uppermost in it; but indeed it has a three-fold force or emphasis with it: First, Of Instruction, to those which are ignorant; Know ye, that is, be ye informed and advised about it. Secondly, Of Conviction, to those which are wilful; Know ye, that is, Believe ye, be assured of it, and thoroughly persuade yourselves of it. Thirdly, Of Remembrance, to those which are forgetful, or inconsiderative of it; Know ye, that is, actually think of it, and consider of it, and lay it to heart. There are all these notions in this Expression.  
First, It is a word of Instruction to those which are ignorant: Such was the case of many of those whom David at this time had to deal with. It is said of them, That they followed Absalom in the simplicity of their heart, and knew not any thing, 2 Sam. 15.11. Now such as these he does here instruct, and tells them how the case stood, which was very requisite and commendable in him. It is not enough to reprove others, but we must likewise inform them; not only tell them of what is amiss and blame-worthy in them, but also acquaint them with that which is their duty, and what is to be done by them. Thus does David with these here in the Text; as he censures them in the verse before, as we have heard out of that, How long will ye? &c. So he instructs them here in this, Know ye. Therefore Solomon tells us, That Reproofs of Instruction are the way of life; when we teach as well as reprove. This is that which lies upon us, especially in the work of our Ministry; Reprove, rebuk, exhort, &c. 2 Tim. 4.2.  
And the reason of it is this, because a great part of many peoples miscarriage, it does lye in their simplo ignorance, and not understanding of that duty which is required of them. Therefore they do no better, because they know no better, and are no better informed: My people are destroyed for lack of Knowledge, Hos. 4.6. Now because of this, they had need to be taught, and their Judgments to be well informed, that so from thence their practise may be regulated and better disposed: The light of the body is the eye:( says our Saviour) if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. And if the light that is in thee be darkness, how great is that darkness, Matth. 6.22, 23. By the Eye we are to understand the judgement and Mind, which must be inlighten'd by God's Spirit, before the whole man can be enabled to walk in ways of piety and goodness: Without knowledge the mind is not good, Prov. 19.2.  
This directs therefore Teachers and others what to apply themselves to: There are many, sometimes, which are very sharp and harsh in the reproving of others for what is blamable in them, but never go about to inform them, and instruct them better. This is very hard and tyrannical, and a severe kind of dealing with them: We should be tender of the Spirits of our Brethren in this behalf, and not exercise too much rigor on them, but as we reprove their miscarriages, so likewise rectify their judgments, as David seems to do here in this present passage; Know ye: It is a word of instruction to those which are ignorant. That's the first.  
Secondly, It is a word of Conviction to those which are obstinate: As there were some amongst these people which were ignorant, and so did not know their duty; so there were others also amongst them which were obstinate and wilful, and would not know it, or at least did not altogether give so much credit and assent to those truths which did concern them in this particular; but thought they might do as they list, and should escape well enough for all that. Now for these, says David here to them, Know ye; that is, be assured of it, and take it for granted. And so it is not onely a word of Discovery, but also a word of Authority: It is( as it were) a threatening, or a Triumphing word, whereby the holy Prophet does in a manner insult over them, from the Call which he had from God, to that place in which he was, and the certainty of his owning of him in it; Know ye, that is as much as if he should have said unto them; I would have ye to know this, for all your obstinacy and presumption, that this is a business which God Himself is interested in, and which you shall find to be so at last by experience.  
Thirdly, It is a word of Remembrance to those which are forgetful: There are many which do absolutely know such and such things to be so as they are, and are really persuaded of them; but yet they do not always think of them, and reflect so effectually upon them, as from whence to have their practise framed and ordered accordingly. Now therefore this is another thing which David does here for these persons, whosoever they were, to admonish them, and put them in mind of that which they knew, so as to consider it, and to ponder upon it; as that which would be of use unto them: whereby he does signify unto us, what is the duty of every one besides; namely, to take all things in with them, and to be well advised before they do any thing which they undertake, or are ready to do; that so in conclusion they may have so much the more comfort in it, and not repent of it afterwards when they have done it. It is the weakness of some kind of people, that afterwards they inquire; they venture sometimes upon unjustifiable and unwarrantable courses, and then when by the event they find the inconveniences of them, all that they have to say for themselves is this, That they did not know it; yea, but whose fault is that? It is that which they should have done, they should have considered what became them, and was their duty in such and such circumstances. This does David here suggest to these sons of men, Know ye, i. e. Consider ye. And so much for the first general in the Text, viz. The word of Discovery.  
The second is the thing itself, which is discovered by it, That the Lord hath set apart, &c Where there are three several& distinct arguments used by David to this people, to take them off from an Opposition of him, and Rebellion against him in his Government: First, His personal Qualification, He was godly. Secondly, His Call to the Place, He was chosen and set apart for it. Thirdly, The derivation of his Authority, together with the improvement; from whom, and for when it was; from the Lord, for the Lord Himself.  
First, One argument which David here uses to these people to qualify them, and to keep them in order from all extravagancy, is the qualification of his own Person; A godly man, Chasidh; as it is here in the Text, He stands upon this. Where we will take notice again of two things more: First, Of the manner of Expression. And secondly, Of the Thing itself.  
For the manner of the Expression, it is here worth our Observation; that David all this while speaks this of himself, whom he means by this godly man: He hath set apart him that is godly; that is, He hath set apart Me, who now speak and writ these things to you: He means and intends himself by it. And there are two things here still considerable: The one is his Faith, for the owning of that work of Grace which was in truth in him, in his implicit Intimation. And the other is his Modesty, in his expression of it in a third Person.  
First, I say, here is his Faith, in owning of the work of Grace in himself: This is that which it becomes Christians, as they have occasion for it, to do; where there is true godliness in them indeed, not to disclaim it, or to deny it in themselves; but with all sobriety and thankfulness to aclowledge the work of God upon their hearts, and to give him the glory of it: Thus does David here in this place, Him that is godly, thereby aiming at his own person; and so are any others to do besides. There are three things which are pertinent hereunto: There's the having of Grace, the discerning of Grace, and the acknowledging of it. The first lays ground for the second, and the second for the third; and all must go together. We must have it, that we may discern it; And where we do discern it, we must own it, and aclowledge it in ourselves. It is a great piece of sullenness in any, that they will rather yield to the false suggestions of the evil Spirit questioning Grace in them, then to the testimony of the Holy Spirit of God witnessing it to them, as it is the disposition and practise of many people in the World to do.  
Let us therefore remember this, to look upon both sides in us; to see, not onely what is evil, but also as well what is good: The one to humble us, and the other to comfort us, and to encourage us, and provoke us in goodness: That having more Grace in us, we may accordingly walk answerable to it, and be so much the more fruitful in it.  
Yea, let us learn from hence likewise, not to be ashamed of the profession of godliness, or the Service of Christ, but to stand to it as much as we can, and to rejoice and glory in it: As David here seems to do in this expression before us, The Lord hath set apart him that is godly to himself: This good man was not shy of appearing to be a godly person, as thinking that that might any way stand in his light; But he professes it, and reckons himself in the number of the rest of God's Servants, whatsoever might possibly come on it. There are many which are no further for Religion, then as they conceive it may be profitable and advantageous; where they think there is any shane or reproach mingled with it, they are ready almost to disown the principles of it. But we should learn to do otherwise from this Example here before us, considering that he that's ashamed of Christ and his words, of him will Christ himself be ashamed before his Father and his holy Angels, Mark 8.38. That's one thing here considerable, David's faith and courage in owning of the work of Grace in himself, and the profession of godliness.  
The second is also his modesty, in the manner of expression; In that he gives it in a third person: It is not me that am godly, but him that is godly; though( as I said before) he meant himself by it. This shows in what sort our Graces are to be owned by us, namely, with all the meekness and humility that possibly may, and with freedom from any vanity of spirit which may adhere unto us: This is to be joined to the other both in our affection and also in our practise, as it was here with this godly man; that we may walk in the middle, betwixt discouragement and ostentation: The more godly any have been, the less forward have they been also to boast or glory in it. Though they have gloried in God himself and their Profession, yet not in any virtues or Qualifications as considerable in themselves; here they have been a little more restrained, and have suffered rather another then their own mouth to praise them, when at any time they have been in a manner compelled and forced thereunto; yet they have not done it without some kind of restriction, and concealment, and reservation, whereby they might qualify and mollify such expressions. As Paul, though he spake it of himself, as being caught up into the third Heaven, and partaking of those extraordinary Revelations; yet he does not directly name himself in it, but expresses it rather in a third person: I knew a man in Christ above fourteen years ago, &c. Not myself, but a man in Christ, 2 Cor. 12.2. So here, Him that is godly. So much for that, the manner of expression; that's the first thing considerable.  
The second is the thing itself, and that which is here chiefly intended and driven at by David in this Speech, which is this; That upon the consideration of that piety and godliness which was in him, it concerned these persons to take heed how they opposed him; yea rather all they could to close and to comply with him. And this it was an argument to them, howsoever we consider them; whether we look upon them as those who were( some of them) godly themselves; or whether we look upon them as those which had no principles of godliness in them. If we look upon them as those which were goldly, so it was an argument of persuasion. If we look upon them as those which were otherwise, so it was an argument of Caution.  
First, I say, if we look upon them as godly, so it was an argument of persuasion, that therefore they should own a godly man. The more godliness that any have in themselves, the more it becomes them to close with godliness in others, and to embrace them upon that account, as like to like; suitableness of Principles, it calls for correspondency of Affection. And those which profess Christianity, should very easily incline to those which are partakers of the same precious Faith together with themselves: Certainly it is a very great argument to the discharge of that duty and respect which we owe to such and such persons, in what ever Relation to us; when we shall consider that they are such as have the truth of Grace in them. It is that which the Apostle urges upon Servants for obedience to their Masters, 1 Tim. 6.2. That they that have believing Masters, should not despise them, because they are brethren: but rather do them service, because they are faithful, and beloved, partakers of the benefit. Of the benefit, that is, of the benefit of the Gospel, and of the Grace of God in Christ. Those who have such Masters as these are, if they be godly Servants, they should be quickened in their duty to them upon this consideration. And so it will likewise hold in any other relation besides; which is not so to be taken, as if the contrary did discharge them from duty: As if those which had ungodly Masters, or Governors, or Parents, or whatsoever they be, might therefore be disobedient to them: No, thats not consequent from it. But that those which have godly ones, should be so much the more provoked to observe them; especially if they be such as are godly and religious themselves.  
Indeed there are many sometimes who are ready to make use of this argument, which have least interest in it; who, under the pretence of godliness, carry on their own naughty and wicked designs, and thereby endeavour to engage others to themselves: Which serve not the Lord Jesus Christ, but their own belly, and by good words and fair speeches deceive the hearts of the simplo, as the Apostle Paul speaks, Rom. 16.18. But this is no reason why therefore those which are really good, and have the principles of Piety in them, should not therefore upon this account be regarded. David's case in this Text was otherwise, and therefore he prefixes a word of certainty and assurance before it, Know ye that the Lord hath set apart him that is godly; as if he had said, I do not herein go about to delude or deceive ye, the case is thus with me, and let it therefore be an argument to you: An argument of persuasion to you which are godly yourselves; that's the first.  
Secondly, An argument of Caution to those which want these Principles in them; That they might take heed how they opposed such an one as he was, a Godly and Religious person. It's very dangerous and hazardous to do so, and carries a great deal of evil and inconvenience with it: For those which oppose the godly, they do oppose God Himself, whose they are, and who has interest in them, as Gamaliel sometime concluded, Acts 5.39. And their Redeemer is mighty: The Lord of Hosts is his Name, Prov. 23.11. and Esay 47.4. Which is also intimated in the latter part of this Text, as we shall see when we come unto it; The Lord will hear when I call unto him. And so much of the first argument which David here uses to this people, to take them off from their opposition against him, and to work them to a friendly compliance. And that is the qualification of his Person, a Godly man; Him that is godly.  
The second is, the remarkableness of his Call and Designation to the place; The Lord hath set apart, &c. The words in our English Translation express it but by halves; there's somewhat more according to the Original implyed in them, then is here expressed, and that is, He hath set me apart wonderfully. The Hebrew word is Hislah, which signifies Mirabiliter Segregavit, from peel, which signifies Mirabile: And therefore the Septuagint renders it by {αβγδ}. And St. Jerom and the Vulgar Latin Mirificavit. And indeed there are both Notions in it, which are considerable of us: First, The Designation itself, He hath set me apart. And secondly, The manner of doing it, Wonderfully, in a miraculous manner. Wee l speak a little to either of them, that we may give the fuller account of the Text.  
First, Here's his Designation itself, Every one that is a godly man, is not presently fit to be a King, or to be a Prophet, to be a Governor and Ruler of others, and to sustain any public Place of Trust, and Service, and employment, whether in the Church or State. Therefore if David have no more to say for himself but only that, That he is a godly person, he is short of the mark, and is not likely to prevail any thing upon those with whom he has to deal: And so himself does make account of it; for which reason he adds this to it, His Commission and Call to the Work, The Lord hath set me apart. This is that which is requisite in every one else besides; whosoever undertakes any business, especially of public Interest, and expects to be accepted in it, he must make good his Designation unto it: That he is no Incroacher nor Usurper, nor Intermedler; but has Ground, and Warrant, and Authority for that which is undertaken by him, as appointed to it by God Himself. Whiles it is said here, That the Lord had set him apart; This expression does contain divers things in it, and it is performed three manner of ways especially: First, In God's eternal Counsel, and Purpose, and Decree concerning him. God had set him apart so. And so is every one else set apart, who is set apart by him to any Work or employment: God's Decree does pass upon us, not only as to our eternal Salvation, but also as to all those Offices and Services which he requires of us in reference to this present life: Hence it is said of Paul, That God had separated him from his mothers womb, that he might Preach Christ amongst the Gentiles, Gal. 1.15. Not that he was then put into that Service as soon as he was born, which he was not in many years after; but that then the Lord did look upon him, as who( in his Purpose and Counsel) was designed and set apart by him for the work of the Ministry. And so Jeremy to the like effect, Jer. 1.5. Before I formed thee in the belly, I knew thee: and before thou camest forth out of the womb, I sanctified thee, and ordained thee a Prophet unto the Nations. So John Baptist also, and divers others.  
Secondly, By way of Qualification, God does then set men apart for any Office or Service, as he does enable them for it: And they are herein said to be set apart, as hereby there is a distinction made of them from other persons. All men are not originally qualified for such and such employments; there must be a particular qualifying of them, which is a segregation of them on God's behalf: He does thus set them apart, as he does give them qualities and abilities for such and such Performances. This is now under the Gospel a more especial fruit and consequent of Christ's Ascension, as it is signified to us in Ephes. 4.8. When he ascended up on high, he lead captivity captive, and gave Gifts unto men. These Gifts so far forth as he does disperse among such and such persons, so far forth does he by them distinguish and set them apart. Thus he sets apart for the Magistracy, by giving the Spirit of Government: And thus he sets apart for the Ministry, by giving the Spirit of Instruction: And thus he sets apart for the soldiery, by giving the Spirit of Valour, &c. And so for any other Callings which are considerable, either in Church, or State, or Common-wealth; men are then in one respect designed, and set apart unto them, when they are gifted and qualified for them.  
But thirdly, That's not all; there is a further setting apart in Providence, and actual disposition of such Persons in such and such places; which is done by God himself, in the use and improvement of men, as Means and Instruments hereunto: Thus David was set apart to the Kingdom by the hands of Samuel, who anointed him King of Israel, 1 Sam. 16.13. And afterwards by all the Tribes of Israel, 2 Sam. 4.3. Who are said to have anointed him also; that is, to have signified their consent, and allowance, and approbation of that anointing, which was performed by the ministry of the Prophet: And thus Paul was set apart to the ministry; Who enabled me, counted me faithful, putting me into the ministry, 1 Tim. 1. 1●. Separated unto the Gospel of God, as he says of himself, Rom. 1.1. To wit, by the Election of the other Disciples, Acts 13.2. Separate me Barnabas and Saul, for the work whereunto I have called them; So far forth as the Disciples separated him by the Command and Injunction of God himself; so far forth was he set apart by the Lord, which is also considerable in any other Ministers besides.  
Now this setting apart to any Work or Service whatsoever, is that which every one should look to for themselves, in reference to their acceptance of it. There are many which now and then take upon them the performance of those kind of Works which they are no way appointed unto; and especially in the work of the Ministry, as thinking that it is enough for them to have such and such Principles in them, and that these do authorize them for it: No, but it will not serve the turn, so as hereby to approve themselves to the judgments of any rational persons. David contented not himself in this, to allege his godliness, but instances also in his setting apart, and Designation, and Call to the employment. And so must we, godliness considered at large, does not give us ability for any performance simply, but gives us faithfulness in the use of that ability which God has otherwise bestowed upon us. It does not make men Merchants, nor Physicians, nor Magistrates, no nor Ministers themselves; but makes them faithful in the execution of these several Offices which God has put them into: To Trade with Conscience, to Relieve with cheerfulness, to Rule with Diligence, to Preach as the Oracles of God; and every way to Minister, as of the ability which God Himself gives, as good stewards of the manifold Grace of God, 1 Pet. 4.10, 11. And so much for the Designation of David, considered simply in itself; The Lord, He hath set me apart.  
The second is the Modification of it, or manner of performance; He hath done it miraculously, He hath wonderfully set me apart. There's an argument also in that which was very observable; God's Designation of David to this Place of Government, which he did now sustain, was after a strange and eminent manner, as himself sometimes does signify in Scripture, as Psal. 78.70, 71. He choose David his Servant, and took him from the sheep-folds: From following the ewes great with young, he brought him to feed Jacob his People, and Israel his Inheritance. He choose David his Servant; there the Lord set him apart: He took him from the sheep-folds, and from following the ewes, &c. there he set him apart miraculously. Both together were a special argument for these peoples acceptation of him, and closing and complying with him.  
This( for the use of it) is appliable to any others besides; not only in the Magistracy, but in the ministry; that those whom God hath more apparently designed, and set apart, and appointed to this Work, they be not rejected or refused by us; but that accordingly we give all due regard and attendance to them in that employment. The Lord( says David) hath set apart him that is godly; He is not only godly, but set apart: Besides the qualification of his Person, there was also his Call to the Place, as proper unto him. And that's the second Argument.  
The third is the improvement of his Authority, together with the derivation of it; The Lord, for himself: By which expression we see the usefulness of such Persons as those are whom God Himself is pleased to lay claim to. Magistrates and Ministers, and all such public Persons as those are, they are ex officio in regard of their Place, serviceable to the Lord, and do in a manner that work which is his. As they are from the Lord, for the derivation of their Authority, so they are for the Lord also, for the improvement. For Magistrates( to instance in them as most pertinent to the present Text) ye shall see it made good unto you in Scripture; as Jehoshaphat speaks to the Judges, Ye judge not for man, but for the Lord, who is with you in the judgement, 2 Chron. 19.6. And speaking of the Magistrate twice in one verse, Rom. 13.4. He is called The Minister of God; not that he is so always for his Person, but that he is so for his Office: His Place is to be the Minister of God for the public good, as is there also signified, and here in the Text, The Lord hath set him apart to Himself.  
This is true according to a two-fold manner of explication: First, To Himself, in a general Consideration. And secondly, To Himself in a Particular: To Himself, as to do all those things which may any way within his sphere and compass promote the glory of God. And to Himself, that is, more particularly for the advancement of God's Worship and Service.  
First, To himself in a general Consideration; that is, for the glory of God at large in his opportunities for it: The Lord has instituted and ordained Magistrates and Rulers as his Deputies and Vice-gerents, which might be serviceable to his own Majesty in the ordering and governing of the World, and the keeping up of his sovereignty in it. Not that he does any way need the help of any men in the World, who are all nothing to Him, as being All-sufficient in Himself; but that he is pleased voluntarily to employ them, and to make use of them for such a purpose as this is. He that is altogether Absolute and Independent, yet is pleased to make use of his Creatures as subservient to Himself, and so far forth to honour them, as to accept of Service from them, and to make choice of them in order hereunto.  
This has a double engagement upon two sorts of Persons: First, Upon the Persons themselves which are in any such Place as this is, Magistrates and Governors, and the like: To teach them, that as they are appointed and set apart for the Service of God in regard of his Intendment; so, that they would be careful to apply themselves thereto, as for their own Improvement; and bend all their studies, and labours, and endeavours possibly to this business. The more that God is pleased any way to make use of us, the more should we for our parts take care that we may be useful to him; and the more that He for his part does set us apart to himself, the more should we set ourselves apart to him. And as we are Ministers of God by Designation, so to be Ministers of God also by our employment; considering this, that the Lord has set us apart not for ourselves, but for Himself and his Glory.  
Secondly,( which is the scope of the Text) Here is an Use also for those which are Inferiors, and under the Government of others; that they would from hence submit unto them, and do that which by lawful Authority( and in lawful things) is required of them, as considering that herein they are subject to no other then God Himself. As it is an argument to the others to do nothing but what is just and lawful, considering what Person they serve for; So it is an argument also to these to yield Obedience to all regular Commands imposed by them, as considering whom they serve in them. This is the argument which is so much prest by St. Paul in that famous place of his, Let every Soul be subject unto the higher Powers: for there is no Power but of God.( And) The Powers that be, are ordained of God. Whosoever therefore resisteth the Power, resisteth the Ordinance of God, &c. And again, verse 4. For he is the Minister of God to thee for good, &c. And verse 5. Ye must needs be subject, not onely for wrath, but for conscience sake. For conscience, namely, to God, whose Commandment is obeied in it. That of the first Explication, God sets apart Magistrates to Himself: That is, in the general,( in whatsoever improvement) for his own Honour and Glory.  
But secondly, We may also take it Restrictively( which will be a very seasonable Observation for these present times) to himself; that is, for his own Worship and Service, and the advancement of Piety and Religion. God has set apart him that is godly to Himself, for the promoting of Godliness, and the setting up of Christianity in the World. According to which Explication, there are two points which will follow herefrom: First, That matters of Religion are the Magistrate's Interest, such things as which he is concerned in. Secondly, That matters of Religion are the Magistrate's Duty, such things as which he is engaged in. They are such as in which he may meddle without pragmaticalness; and they are such as in which he ought to meddle, and cannot avoid, with the discharge of his Office: Each of these Points are here included.  
There are each of these Points in it, but the latter includes the former, which therefore we will keep ourselves to. If Magistrates be engaged in Religion, as a part of their Duty; they are then also concerned in Religion as a part of their Interest; and it is no pragmaticalness in them, or intermeddling, to take care of that, which it were sinfulness for them to neglect, and not to take care of. Now this is that which is here considerable of us, because it is that whereunto they are ordained, and set apart: They are keepers of both Tables of the Law, as God has appointed them. Indeed as to the Ministerial performances, preaching, and administration of the Sacraments, and such matters as these, these do not belong to the Magistrate in his own person: It pertaineth not to thee, says Azariah the Priest, to King Uzziah, when he took upon him to burn incense, 2 Chron. 26.18. But though the performances themselves do not, yet the care that others do perform them, this does appertain unto them. Magistrates are to see that the Word of God be soundly preached, and the Sacraments rightly administered in those places which are under their Government. And the Lord has set them up and set them apart, that so it should be with them: Not onely to look after the State, and to provide for the welfare of that; but also to look after the Church, and to provide for the good of that likewise, as upon which the other does much depend. Hence do we find in the story of the Kings, how accordingly as they have either been diligent, or failed in this particular, so they have been also either praised or discommended by God Himself. But this point is not that which is so mainly intended here in this Text, and therefore I will not now at this time so much insist upon it. That's the third Argument used here by David, for his acceptance and entertainment; not onely that he was godly and set apart, but set apart for God. And so much of the second general in the Text, which is the thing itself discovered; The Lord hath set apart him that is godly for himself.  
The third and last is the Inference from it; The Lord will hear when I call unto him, which has a force with it dependant from all that went before. Because I am one that is godly, chosen by God, and for his Service, therefore he will hear me in those Complaints which I put up unto him, against those that oppose me. Here's David's good persuasion which he had of God, as to the hearing of his Prayers; which makes also as an argument to the people for their hearing of him, inclining to him, and complying with him: And so accordingly we may take it either in its simplo proposition or scope.  
First, For the simplo Proposition of it; The Lord will hear( me) when I call unto him. In the first verse of this Psalm, there David had prayed that he would then hear him; here in this he affirms as much of him: This is the confidence which we have of him, says St. John, that if we ask any thing according to his will, he heareth us: And if we know he heareth us, we know we have also the things which we have desired of him.  
But how did David come to know this? Or how may any other know it with him? By divers considerations.  
First, By the Promise of God; I know that when I call, God will hear me, because he has promised me to hear me in such a case as this is. And there are many Promises which are made to that purpose, which we meet withall every where almost in Scripture, of God's readiness to hear the prayers of his people: And where God has at any time made a promise, we may there safely expect the accomplishment and performance of it.  
Secondly, From Trial and Experience; He has heard me formerly, and in the like cases; therefore he will hear me also still, he will not be worse then himself, no more then he will be worse then his word; what he has done, that he is ready to do again also at another time.  
Thirdly, From Reason and Discourse, I know he will hear me; because, first, of the justness of my cause, He is a righteous God, and therefore loveth righteousness: He is impartial, whose Eyes cannot be blinded, nor his Ears stopped. Men, they may be deaf, because corrupted: But not so with God. Secondly, For the holiness of my Person, as accepted by him in Christ: Him that is godly, he will hear him; We know that God heareth not sinners( said the blind man, John 9.31.) but if any man be a worshipper of God, and doth his will, him he heareth: I am careful to hear him, and therefore will he also hear me. Thirdly, His own interest in the business; He hath set me apart, and that in a wonderful manner, and that also for Himself; He is much concerned and engaged in it: My Cause and Condition is His own; and therefore I know, when I call to him, he will hear me: These, and the like, were grounds of his confidence.  
Now accordingly may we also take courage to ourselves upon the like occasions, and be persuaded of the like goodness of God to us, when we stand in need of any thing from him; that the Lord will either grant the thing itself, which we beg and desire of him, or else somewhat else which is equivalent to it, and as good as that for us. He will not be wanting to those which are his in any thing, which may be expedient for them; but will be a God near unto them in all things that they shall call unto him for, as it is, Deut. 4.7. And thus much for the thing itself in the simplo Proposition.  
Now secondly, For the scope and drift of these words; that is, to persuade these people to obedience and compliance with him: This he does from this Argument and Motive, because God will be sure to hear him. And there's two things again in this: First, He will hear me, to relieve me. And secondly, He will hear me, to avenge me. He will hear me, to relieve me; therefore do not you oppose me for fear ye be frustrated and disappointed: It is not good for you to loose your labour, and to take pains to so little purpose: Then he will hear me to avenge me; therefore do not you oppose me neither, for fear you be punished and broken in pieces. It is not good for you to incur the displeasure of that God that takes the part of his Servants, and of those whom he is pleased to employ in any work for Himself. And this agrees well with that which follows in the next verse, which( God willing) in its place we shall come to. Stand in awe, and sin not; where he scares them from miscarriages, in consideration of the danger of them. And thus much of the words of the Text, as they relate to David himself, considered in Person.  
Now further, we may, if we please, over and above( as we did a little in the verse before) look upon them in reference to Christ, prefigured and represented by David: Here's all this true of him, both as concerning God's setting of him apart, as to matter of designation: As also for his hearing of him, as to matter of acceptance in prayer, and in the cries which he put up unto him: It holds good of each.  
First, As to the matter of designation; we may truly say here, That the Lord hath set apart him that is godly to Himself: He is godly, and set apart; and set apart by God Himself, to Himself. First, He is Godly, or Holy, or Kind, as the word also signifies: This is most true of Christ of any other besides, and so the Scripture exhibits him to us, Heb. 7.26. He is called Holy, Harmless, and Undefiled: Heb. 2.17. A merciful and faithful High Priest: Heb. 4.15. In all points tempted like as we are, yet without sin. Secondly, He is set apart in the place now mentioned, Heb. 7.26. Separate from Sinners. So he is also said to be sanctified, which comes to the same effect: And consecrated, Heb. 7. ult. The same which is consecrated for evermore. He is the Lamb without blemish, which is chosen out for the pacification and expiation of the sins of the people. And this again by God Himself to Himself; It is the Lord that hath set him apart: Heb. 5.5. Christ glorified not himself, but He that said unto him, Thou art my Son, this day have I begotten thee. As also he saith in another place, Thou art a Priest for ever after the order of Melchisedec. And verse 10. Called of God an High Priest, &c.  
The use of this Point to ourselves, is that which David makes it in this Text to these people in regard of himself; to wit, the receiving and entertaining of him: Here's that now which may persuade us to yield to the sceptre of Christ, and to suffer him to reign over us; not to rebel against him, or to oppose his Government of us, upon all these considerations: Because he is godly; and he is set apart, and that by the Lord. Yea, and he is kind too; He is godly, and so we cannot have a better to Rule and Govern us in regard of his Person; Why then should we choose rather to yield to Satan, that wicked one, and Tyrant, and suffer him to have Dominion over us, neglecting the godly and gentle. Again, He is set apart; He is no Usurper, no Incroacher upon us: He has Commission for that he undertakes, a good Title and Claim to this Crown: He is set apart and designed unto it; yea, and that by One too who has Right and Authority to do it: He is chosen and approved of God Himself, as it is in Acts 2.22. All these are arguments to work with us, and to persuade us to this yielding to him, and entertainment of him; As being One who has the pre-eminence of Designation to this threefold Office which he sustains for us, of King, Priest, and Prophet.  
Secondly,( which we must also take in with it, in the close of the verse.) He has the advantage also of Audience and Acceptance with God Himself, who has thus designed him, and set him apart. This it follows from the other, The Lord will hear when I call unto him. This we have also signified of him in that eminent Scripture, Heb. 5.7. Who in the dayes of his flesh, when he had offered up prayers, &c. was heard, in that, &c. And Himself bears witness of as much to us, John 11.41, 42. Father, I thank thee, that thou hast heard me: and I know that thou hearest me always. This was the privilege which Christ had with God, to be always heard of him. What a comfort is this( for the use of it) to those which are Christ's, &c. But so much for this verse.   

SERMON IV.  PSALM 4.4. 
Stand in awe and sin not: commune with your own heart upon your bed, and be still. Selah.  
There's no more compendious way whereby to work upon an Enemy, to take him off from acts of opposition, and to persuade him to terms of love, composure, and pacification; then by setting close upon his Conscience, and coming home as near as may be to that. That reconcilement which is laid in Religion is the surest, and most effectual of any, and such as is likely to meet with the happiest success: Therefore the holy man David in the course of this present Scripture, which we have still here before us, takes such a course as this is with those who were Adversaries to himself, and Opposites to his Government of them. He does not only complain of them, reason and expostulate with them; but also informs and counsels them, and directs them to the doing of that which might at once be most safe for the peace of their own Consciences, as also for agreement with Himself; and does endeavour( upon this ground) to abate of their fury towards him, by restraining of their sin against God. This is the scope and drift of these words which I have now red unto you; Stand in awe, &c.  
IN this present verse before us we have two general Parts considerable of us: First, The Psalmist's direction, as to the ordering and regulating of our affections, Stand in awe and sin not. Secondly, The same Persons direction, as to the ordering and disposing of our Meditations; Commune with your own heart upon your bed, and be still.  
We begin with the first, viz. His direction for our affections; Stand in awe and sin not, i.e. Stand in awe, that ye may not sin. The Point which from hence arises is( briefly) this, That awfulness is a good remedy against sinning: The keeping of ourselves in a due frame of fear and trembling, is an happy means to us for the prevention of any miscarriage in us: Prov. 28.14. Happy is the man that feareth alway: but he that hardeneth his heart shall fall into mischief: Philip. 2.12. Work out your own salvation with fear and trembling. And 1 Pet. 1.17. Pass the time of your sojourning here in fear. And Heb. 12.28. With reverence and godly fear. There's a double fear or awfulness which Christians are to maintain in themselves, as a means to keep them from sinning: The one is, The fear of God Himself, who is the Lord and creator. And the other is, The fear also of the Creature.  
First, For God Himself; We must fear Him in order hereunto: My son be thou in the fear of the Lord all the day long, Prov. 23.17. And Acts 9.31. Walking in the fear of the Lord. And 2 Cor. 7.1. Perfecting holiness in the fear of God. This, it is a special help for the restraining of sin; It was so, as we may observe in Joseph, when he was tempted by his Mistress to Uncleanness; How can I do this great wickedness and sin against God? Gen. 39.9. The fear of God restrained him, and kept him in, from that great miscarriage. And he persuades his Brethren afterwards that he would do nothing to them which was unfit or unequal, because he feared God, Gen. 45.18. The fear of the Lord is the beginning of wisdom: It is the conclusion both of David the Father first, Psal. 111.10. And afterwards of Solomon the son, Prov. 1.7. on the other side. The want of this fear is made the ground of all sin and wickedness, as Rom. 3.18. There is no fear of God before their eyes. This was the ground of all the other mischief, which we find there to be mentioned. And Abraham he was afraid they would kill him, because of his wife; because he thought surely, The fear of God is not in this place, Gen. 20.11.  
For the opening of this further to us, there's a manifold consideration of God, as the Object of fear, in which respect we may be kept from sin: First, In his Omniscience and Omnipresence; Stand in awe of this, and sin not. The more that any are indeed persuaded, that God beholds them, and takes notice of them in all that they do, the more are they held from transgressing against him; and whiles they do not so, they are more free in the contrary, as they in the Psal. 94.7. Tush, the Lord shall not see: neither shall the God of Jacob regard it, &c. And they in the Prophet, Ezek. 8.12. The Lord hath forsaken the Earth: the Lord seeth us not. This made them to commit those abominations there spoken of in them; whereas on the other side, David was much awed and kept in from this, Psal. 139.7. Whither shall I go from thy Spirit? or whether shall I flee from thy presence? &c. And Psal. 16.8. I have set the Lord always before me, &c. therefore I shall not be moved. And so Job 31.4. Doth not he see my ways, and count all my steps? This made him to have a care of himself how he walked. Thus, if men would be careful to do, to make God Himself present to them in their thoughts, as he is indeed in the thing itself, it would wonderfully awe them, and restrain them, and keep them in from a great deal of wickedness, whereto they are exposed.  
The second is, God's Holiness and Justice; This must be taken into the other: If men look upon God as present, but withall as one as had as themselves, of the same mind with them, that does allow and approve of their evil courses, this will nothing restrain them in them; but when they shall consider that he is a God of pure eyes, that cannot behold iniquity, as it is, Heb. 1.13. That cannot but behold it, in regard of Observation; and yet that cannot at all behold it, in regard of Approbation,( as indeed he cannot) this will somewhat more work upon them. A great cause of licentiousness is want of attention to God's Justice; when men think him not to be such an hater of Sin as indeed he is, but that he is more tender and favourable to it; as the Lord Himself intimates as much unto us, Psal. 50.21. These things hast thou done, and I held my peace: and thou thoughtst that I was altogether such an one as thyself: but I will reprove thee,( or convince thee of the contrary) and will set thy sins in order before thine eyes.  
Thirdly, The Goodness and Mercy of God; There's a great matter in that, at least to an ingenuous spirit; and when we speak of a fear of Reverence and Respect, as Psal. 130.4. There is mercy with thee, that thou mayst be feared. And Hos. 3.5. They shall fear the Lord and his goodness in the latter dayes. There's a great matter in God's goodness to work fear in the heart of a good Christian, and such a fear as may withhold him from sin. The more love and affection that men bear to any ones person, and courtesy which they have received from him, the more tender are they of offending him. Why thus now is it with a good Christian towards God; The love of Christ constrains him to duty, and the fear of Christ restrains him from sin; as thinking it a shane for him there to offend, where he has been partaker of so much mercy and loving-kindness. And thus we have seen how the Point holds in regard of God; Stand in awe, and sin not, i.e. Keep yourselves in an holy fear of the Lord.  
We may carry it likewise further to the Creatures, in regard of which it does hold good likewise for such a fear to be maintained in us, as may awe us, and withhold us from sin: As first of all, Of the holy Angels, there's an awe to be had of them, as to restrain us in this particular: As the Apostle Paul( in 1 Cor. 11.10.) requires of women to be modestly attired in their public Assemblies, because of the Angels; that is, those blessed and glorious Spirits, which are especially present in such Dispensations as those are; that they do nothing which may be offensive to them: For though we have not converse with them, yet we are present before them; and because we are so, we should therefore look to ourselves. There are three Considerations in the blessed Angels, which should much awe us, and prohibit us from sinning, whiles we are before them.  
First, The holiness and purity of their Persons; Do not sin before them, as that which is most contrary to their Nature: Sin, it is very odious and abominable; not only as it is against God Himself, whose Law is transgressed by it,( though that chiefly) but also as any other which are good are offended by it; and amongst the rest the Angels themselves, who are offended with nothing more, then with that dishonour which is cast upon their Lord and ours both by sin and miscarriage.  
Secondly, Their custody of us, as our Protectors and Guardians; for so they are: He shall give his Angels charge over thee, to keep thee in all thy ways, &c. Psal. 91.11. Now we should be afraid of grieving those, whom we do receive so much benefit from: It is a piece of very great ingratitude and unthankfulness to them, whereof we should be ashamed in ourselves.  
Thirdly, Their Power and Readiness for execution of God's Wrath upon Offenders, Matth. 18.10. There Angels always behold, as being ready to be commanded by him to such a purpose. And Psal. 103.20. Bless the Lord, ye his Angels, that excel in strength, that do his Commandments: harkening to the voice of his Word, &c. Thus should we stand in awe; first of Angels.  
Then secondly, also of Men; Good men, that we do not grieve them, Evil men, that we do not rejoice them, and give occasions to them of evil against us; and Great men, or those which are in any place of Superiority over us in any Relation: Magistrates, Rom. 13.4. If thou dost that which is evil, be afraid: for he beareth not the Sword in vain. And Ministers, it is said of Herod, That he feared John the Baptist, knowing that he was a just man, and holy, and observed him: Feared him, namely, with a fear of reverence, and awfulness, and regard unto him. So Parents, and Masters, and Governors; there's the like fear which is due unto them; If I be a Master, where's my fear? Those which are in place of Subjection, they should be obedient with fear and trembling, in singleness of heart, as unto Christ, Eph. 6.5.  
Yea further,( which we may here take in likewise) a man should here also stand in awe of himself, and his own Conscience. Do nothing which may be unworthy of that. Above all, reverence thyself. It will be so with us, if we be that which we should be; and we are never so as we should be, till it be thus with us.  
Lastly, For all other Creatures besides; Stand in awe of them too: Do not dare to sin against God, least they be avenged upon thee for it, as they are all forward to be; That thou mayst be at league with the stones of the Earth, and the beasts of the field may be at peace with thee, as Eliphaz there speaks in Job 5.22, 23. Thus we have seen how far this awfulness is to reach and extend itself, in regard of the persons and the things we stand in awe of.  
Now further, it is considerable of us also in regard of the conditions and things themselves, which we are to maintain this awe and fear about. The whole life of a Christian is to be full of an holy fear, which is to be exercised in it, in respect of the manifold snares and temptations whereunto it is exposed. But there are some parts and moments of it which do call for this fear more especially to be had in him above any other.  
First, In the Judgments of God, either threatened or inflicted; Stand in awe, and sin not here: Shall the lion roar, and the beasts of the forest not tremble? shall a Trumpet be blown in the City, and the people not be afraid? And so, shall God's Judgments be abroad in the World, and shall we not here be affencted with them? It is an ill thing in us, not to keep from sin out of respect, if it be but to the Commandment, when we do not avoid it for the thing itself: But when punishment and wrath does not restrain us, it's here so much the worse: That when God's hand is lifted up, we will not see; nor whiles his Judgments are in the Earth, learn righteousness: This is very much. As he charges it upon his people in Amos, that though he had smitten them so and so, as he there mentions, yet for all that they had not return'd unto him; this was a great aggravation of their wickedness. Surely, if ever it concerns us to stand in awe, and to take heed of sinning, it does then more especially, when God shakes his Rod over us, and when his Judgments hang over our heads; which not to do, is great senslessnesse in us. This was the temper of David himself, My flesh trembleth because of thee: and I am afraid of thy Judgments, Psal. 119.120. That which he found here in himself, the same does he upon the like occasion commend also to others.  
Secondly, As in case of Judgments, so also in times of Temptation and Corruption generally spreading in the World; when sin does much abound abroad in others, it's wisdom and prudence in every one to be here jealous of himself, lest he should be led away with the Error of the wicked also, as St. Peter speaks. David, when the Lord had smitten Uzzah for his irreverent handling of the Ark; he had from hence an awe struck into himself, How shall the Ark of God come to me? 2 Sam. 6.9. It is said, He was afraid of the Lord that day, as being jealous of his own weakness and infirmity, lest he might likewise fall into some such error as that was, which was there committed: In like manner does it become every one else to be, upon the like occasions; as the Apostle Paul, when he had made mention of the Unbelief and Infidelity of the Jews, he gives this caution to the Gentiles; Be not high-minded, but fear, Rom. 11.20. And again, when he had spoken of God's Judgments upon them, for the many sins which had been committed by them, he further adds, Wherefore let him that thinketh he standeth, take heed lest he fall, 1 Cor. 10.12. The falls and slips of others, they should breed fear and caution in us; as those who without the special Grace of God might be guilty of the like miscarriage.  
Thirdly, In prosperous Estates, and Conditions of special enlargement, whether Temporal or Spiritual; here stand in awe, and sin not. Those which have most of the World, and of these Comforts here below, they had need to be so much the more jealous of their own hearts; in their Mirth, and Recreations, and Pleasures, and worldly enjoyments. Those, who are wise Christians, see they have cause to be never more wary, and cautelous, and circumspectly, and watchful over themselves, then they have to be in such Cases and Times as these; because that then they are in greatest danger from their own Corruption, and Satan joining with it: Strike him when he is merry, says Absalon of Amnon. Deut. 8.10, 11. When thou hast eaten, and art full: Beware that thou forget not the Lord thy God, in not keeping his Commandments, &c. What ever outward Mercy and Comfort which God does at any time cast upon us; whether Health, or Wealth, or Honour, or what ever it be; it will concern us still to partake of it, with a restrained spirit, and an heart still afraid of sin in the enjoyment of it.  
And so, as in Temporal enlargements, so in Spiritual; there's good use of this remembrance here also, Stand in awe, and sin not: Serve the Lord with fear, and rejoice before him with trembling, Psal. 2.10. Take heed of surfeiting of the Comforts of God, and of growing secure by them, because that Satan still stands at our hand to mischief us; in such cases as those are, we are never more in danger of Him, then after some special good duty performed by us, or Consolation vouchsafed unto us; which should make us in all such Cases and Conditions fearful and aweful. Thus we have seen this Point opened unto us, how and when it is to be practised by us, whom our fear should be carried to; and in what Cases and Conditions it should be also exercised and drawn out in us.  
Now the Application of this Point to ourselves comes to this; namely, to stir us up, and to provoke us to put this in practise: To keep ourselves from sin, be careful to keep ourselves in fear; which is a good help and remedy against it. The want of this is the cause of so much wickedness and mischief in the World; Men have not the fear of God in them; nor of men neither, but cast off all kind of thoughts which might any way breed or nourish, and preserve such affections in them. For us, it concerns us to be awakened by this Admonition, and Counsel, and Direction of the Prophet David here in this place; considering this with ourselves, that we are never secure from Sin, and the temptations and allurements of it, till we are once come to this. Till we come once to fear sin, we shall be ever and anon in danger of falling into it; therefore especially look to that: This fear, it is the aw-band of the soul, which keeps it right, and free from miscarriage.  
For this purpose, let us observe these Directions: First, Be in a continual remembrance of the bitterness which is in sin, and the evils which come by it. The burnt Child( we use to say) dreads the fire; and why so? because he remembers the smart which he suffered by it. Even so is it also, or at least should be so( as I may so express it) with the burnt Conscience: That Soul which has felt the scalding wrath of God's Anger in itself for sin, will have little heart to meddle with it again, if it do but reflect upon that sad condition in which sometimes it was; which therefore all such persons should do in temptation to it, that so thereby they may refrain from it; that they may tremble and sin no more, let them consider what sin has cost them, call to mind the broken bones, and the anguish and horror of mind which it hath bread unto them; and this will be a means to restrain them, if any thing in the world will do it: There's nothing so effectual as this to keep them in awe. As the Child, when he thinks upon the Rod, it then makes him to take heed to himself.  
Secondly, Look upon God's dealing with others; that's a means to keep them in awe too, when they shall observe the sad effects of sin in their Neighbours or Brethren, and in the examples which they have set before them; as St. Paul in the place before cited does with the Corinthians, 1 Cor. 10.11. All these things happened to them for Ensamples.  
Thirdly, Have the Word of God both in his Commands, and also in his threatenings, still present with us: I have hide thy Word in my heart,( says David) that I might not sin against thee, Psal. 119.11. How did God's Word restrain him from sin? namely, by keeping him in awe; as acquainting him with God's will and good pleasure concerning sin, as that he would have it to be avoided, and punished for the commission of it. These, and the like directions are observable in order and reference hereunto, that we may be in awe, and sin not.  
Stand in awe, and sin not.] Observe here further thus much by the way, That all restraint of sin, it must have a ground and foundation in the mind and spirit of the Sinner: Till some work be first wrought upon that, there's no good here to be done. This is still the Doctrine of the Scripture, Rent your heart, and not your garment, and turn unto the Lord your God, Joel 2.13. And so James 4.8. Cleanse your hands ye Sinners, and purify your hearts ye double-minded. And so here now, Stand in awe, and tremble: It is an inward work, this which the Prophet David requires of them.  
And the reason of it is this, because that there indeed sin begins, and takes its rise; Out of the heart proceed evil thoughts, even from within, &c. Mark 7.21. Now as sin begins there, so mortification must begin there also. As from hence we come to fall into sin, because our hearts are more loose and extravagant; so we must restrain it by binding them up.  
This then serves to direct us how to do in such cases as these are; and meets with the contrary conceits. There are many which think to keep themselves from such and such sins; only by making such and such vows against them, or by laying some outward curbs and restraints upon themselves: This may be well with somewhat else; but alas, it is not enough of itself, nor will never do the dead. Till a man's heart be once changed, his course will not be changed at all; or if it be, it will not be to any purpose, so as to hold: No, there must be somewhat done within; there must be a work of God wrought upon the spirit, or else all will be in vain; Stand in awe, and sin not.  
This is the true account of it, why many fall back again( after some respite) to their former old courses; like the Dog to the vomit, and like the Sow to the mire, because their hearts were never thoroughly wrought upon to an hatred of the sin itself, which they have abstained from; only had some temporary, and occasional restraints upon them.  
This is not so to be taken, as if that outward restraints also were not good, which are also requisite to be used; which therefore those who are in Place and Authority over others are to improve to keep them in awe; Parents and Governors, and the like, and to assert their authority to them. But these things must not be restend in alone; there must be a desire likewise that God would alter and change their hearts; without which, outward Discipline will be in vain, and to no purpose. And so now I have done with the first general part of the Text, which is the Psalmist's direction for our affections, as to the ordering and regulating of them, for the avoiding of sin; Stand in awe, and sin not.  
The second is for the ordering of our Meditations, in these words, Commune with your own heart upon your bed, and be still; which words may again be considered of us two manner of ways: Either first of all simply and directly, as they lye in themselves; or else secondly, reflexively and respectively, in their scope and connexion.  
First, To take them as they are here absolutely propounded; And here we have these three particulars: First, The Duty required, and that is communing with our own hearts. Secondly, The Place for the performance of it, and that is upon our beds. Thirdly, The Issue and Consequent of it, or the Duty which is required with it, and be still.  
For the first, The duty here required; It is communing with our own hearts: This is a thing necessary to be performed by every Christian, even to talk and discourse with himself, and to hold conference in his own self. It is that which may do sometimes in an ill sense, as to the thoughts of vanity, and sin, and mischief: It is required of us here in a good sense, and in reference to Godliness and Religion: A Christian must to this purpose maintain his self-communion.  
This is done, and ought to be done by us in sundry particular ways: First, By way of Inquiry and Examination; we must commune with our hearts, i.e. we must search into our hearts, and consider how the case stands with them. It is the advantage of a man above other Creatures, that he has the power of returning into himself, and upon what he does, which the Beasts cannot do. Now this is that which is to be done especially by a Christian; I communed with mine own heart, and my spirit made diligent search, says David, Psal. 77.6. This is that which we should every one of us do, Ask and demand of ourselves, whether we do or no that which we should not do; or whether we omit not that which we should do; city ourselves as it were to ourselves, and consider how it is with us: And that for this purpose, that so we may order ourselves so much the better; Let a man examine himself, 1 Cor. 11.28. As we must do so upon such solemn occasions, so very frequently at other times besides: It is an ill thing for any man to be a stranger( as it were) at home in his own breast, which he will be, without this self-inquiry. It is that which( as I have sometime shown you out of another Scripture) has a great stroke in the work of Repentance and Humiliation, to ask what have we done, and to ask ourselves also; and the neglect of it is there censured by the Prophet as a very great omission, Jer. 8.7. No man repented him of his wickedness, saying, What have I done? That is, in the words of this present Text, No man communed with his own heart, which he is required in special manner to do to this purpose; namely, by way of self-searching, and inquiry, and self-examination; How the case at any time stands with us: That's the first.  
Secondly, Sometimes by way of Expostulation and Censure: We must commune with our hearts now and then, so as to check ourselves for that which is amiss in us. This is called a judging of ourselves, 1 Cor. 11.31. Reason out the case in our own minds, as David sometime does, Psal. 42.5. Why art thou cast down O my soul? and why art thou disquieted within me? He chides himself for that distrustfulness which was in him, and inordinate perplexity of spirit. So should we do likewise upon any thing which is amiss in us; take up ourselves soundly for it, and rebuk ourselves in an impartial manner; as we would think fitting to do with any other that had offended us, and that belonged unto us: So let us in this case do with ourselves.  
Thirdly, By way of settlement and confirmation: There's a talking to ourselves also thus, by setting home such and such Duties to be done by us, or Truths which are to be believed by strong and convincing Reasons and Arguments. We are to present such and such things to our minds, and fasten them and imprint them upon them, all that we can: Thus as we are to speak to others, so likewise to ourselves.  
This is a work of some difficulty, but yet withall it's a work of much profit, there's a great deal of benefit which comes by it in a spiritual way: For first, By this means we shall better know our own hearts, and the frame and temper of them. How do we come to know what's in another? it is by communing and conversing with them; we do thereby discern their Natures and Dispositions what they are; ( Loquere, ut te videam:) Even so hereby do we also know ourselves. Now therefore one would be frequent in it, if it were but for this; that a man by this means might know himself, and his own disposition; which one would not willingly be ignorant of, nor cannot be, without great disparagement.  
Secondly, We shall be better able to deal with others to their Comfort and Edification; Meditation it fits for Conference: Those which are much in the one, will be more expedite in the other. As Physicians which study their own bodies, they know from hence so much the better to apply themselves to the recovery of their Patients. So Christians which study their own hearts, they are from hence so much the abler to apply themselves to the counseling of their Brethren. They will be from hence able to speak more experimentally about the nature of Sin, about the corruption of Nature, about the work of Grace, about the comforts of the Spirit, and such Points as these are: Their own experience will help them in this particular.  
Thirdly, We shall hereby prevent a great trouble and vexation to ourselves at another time: The more we search, and examine, and judge, and discourse with our own hearts, the less advantage will Satan have against us when time serves; Our Consciences will from hence be more silent and quiet in the hour of Affliction, and Trial, and Death, and judgement. What's the reason that many have their Consciences flying in their faces then? why it is because they never took time to call them to a reckoning before; whereas if that had been done heretofore, there would have been the less to do now. For this is a certain truth, which must be laid for a ground; That there must be an Examination of us some where, either here in this life, or hereafter in the life to come; every Heart and Soul must be ransacked sooner or later. Now therefore to prevent the doing of it hereafter, to our greater molestation, it is wisdom for us to do it ourselves now. And this for the Duty itself here required, which is Solilo quie, or self-conference, and discourse; Commune with your own hearts.  
The second particular is, the place for the performance of it; And that is expressed here to be the bed, Upon your beds: The bed as it speaks the place, so it speaks the time with it, which is to be taken into it; for it is the bed of repose which David often in the Psalms makes mention of, for the opportunity of meditation; forasmuch as then there is an intermission and cessation of the troubles of the day, and those distractions which at other times we are subject unto. Our thoughts here should be much employed in spiritual things: And there are three special moments of this time; The one is at our down-lying, when we first compose ourselves to rest; The other is at our night-wakings; And the other is at our uprising. All of these seasons are made mention of in the Scripture, and especially the Psalms, for this purpose.  
First, At our down-lying, when we first compose ourselves to rest, or thereabout, though not just it may be at that time; that is, on the evening and close of the day; we should commune with our hearts especially then by calling ourselves to an account. It was a practise which some of the very Heathen Philosophers were wont to do, and advice others to do, with a great deal of success; Utor hac potestate,& quotidie apud me causam dico, says Seneca,( de ira, lib. 3. c. 36.) I use( says he) this authority, and daily pled my cause with myself; I examine with myself the whole day past, and review all that I have said or done; I hid nothing from mine own scrutiny: I pass by nothing, for why should I fear any thing by reason of my Errors? when as I can say, See that thou dost it no more, and for this time I will pardon thee. And the same counsel he likewise gives to his friend Lucitius, Quantum potes teipsum Cargur; Convince thyself as much as thou canst, search into thyself. And he records it of one Sextius, that used always at the end of the day, when he retired himself to rest, to examine his mind; Quod hody malum tuum sanasti? cvi vitio obstitisti? Qua parte meliores? What Evil of thine this day hast thou cured? What 'vice hast thou withstood? In what respect art thou any thing better? And it is a noted, saying that of Tullies,( De Senectuto) Quid quoque die, dixeris, audiveris, feceris, vesper commemorandum est. Thus far went the Heathens themselves, and how then does it concern Christians especially?  
Secondly, In the night itself; Upon the bed, then also; the Scripture is much for this likewise: At our waking, Psal. 139.18. When I awake, I am still with thee.  
Thus the Church, Esay 26.9. With my Soul have I desired thee in the night, &c.  
And the Spouse, Cant. 3.1. By night on my bed, I sought him whom my soul loveth.  
And David, Psal. 119.55. I have remembered thy Name, O Lord, in the night, and have kept thy Law.  
This is to be done by us especially upon this account: First, Because this part of Time, as well as any other is God's, and does belong to Him, Psal. 74.16. The Day is thine, and the Night also is thine.  
Secondly, It is most accommodate for the performance; from the stillness, and quietness, and solemnness of it: Therefore fit for repair to God, especially upon any solemn and extraordinary occasion. As,  
Either, 1. For Complaint, in any great Misery, Lam. 2.18, 19. Arise, cry out in the Night, in the beginning of the Watches.  
Or, 2. For solemn Prayer, as our Saviour Himself, when he was to sand abroad his Disciples, He spent the night in prayer before it, Luke 6.12, 13.  
And in His bitter Agony made choice of the night, as the fittest time for those prayers which he made to his Father for himself and his Church, Luke 22.44.  
Or, 3. For some special Thanksgiving, Psal. 119.62. At midnight will I rise to give thanks, &c. And so, Psal. 92.2. To show forth God's loving-kindness in the Morning, and his faithfulness in the night, &c.  
Or, 4. Some special Meditation on the Law of God, Psal. 1.2. On the Attributes of God, God's Mercy and Goodness, Psal. 63.6. On our own Sins, or the Promises, &c.  
Thirdly, In the Morning, and at our up-rising; Commune with ourselves now about God's Goodness to us in our nights-preservation.  
2. The Works which are to be done by us the day following.  
3. The dangers which we are in, Sins, and Lusts, and Temptations to be resisted by us. And thus much also of the second particular, which is the place of performance; The bed.  
The third is, The Duty annexed, or the consequent of it; And be still. {αβγδ}, by Aquila; but the Septuagint {αβγδ}. And the Vulgar Latin Compuagimim.  
I conceive it refers to David's purpose; Be still, that is, forbear your plottings and commotions against myself: And so it will bring in the handling of these words in their respective Consideration and Connexion; which affords this Observation:  
That self-conference is a good remedy against all miscarriage and exorbitancy.  
The more men advice with themselves, the less will they sin: As, stand in awe, and sin not: So commune with yourselves, and sin not.  
This will appear to be so, because sin does usually proceed from incogitancy; Men do not consider all circumstances with it, therefore the Remedy must answer the Disease: Consideration must restrain that which incogitancy produced.  
Let this then teach us more to abound in this particular, in reference hereunto, Take heed to ourselves, and consider what we do, and examine our hearts, &c.  
Again further, Take in one note more from these words of David in this place; they may be also taken by way of appeal to themselves and their own Consciences. He was so well persuaded of the justice of his Cause, as that he durst, when they were in their sober wits, refer the business in a manner to themselves to be judged by them. This is the advantage which Innocency and a good Cause always has, that as it can appeal to God Himself, who is the God of its Righteousness, as before; so also even to the Consciences of its Enemies and Opposites, who so far forth as the relics of common equity, and modesty, and civility are not extinct in them, are ready to close with it. Thus does David here, He appeals from them in their rage, and fury, and lust, to the same persons in their more retired thoughts and meditations, and reflections upon themselves.  
There's one word here more in the Text, which( because we have said nothing of it formerly) we will speak a little here. Selah. It is that which we often meet withall in the Psalms; What should be the meaning of it?  
There are divers senses about it; some referring it to the metre, as a Musical distinction; others referring it to the matter, as a provocation to special attention: We may take it either way, but( if ye please) rather the latter, hereby to quicken our attention to that which is said. Intimating this in it, that those Speeches which are of special consequence and concernment, they do require the more heed from us, to be given by us. This we should do in our reading of Books and in our hearing of Sermons, &c.  
But I will not prosecute these things now; so much also for the fourth verse of this Psalm.   

SERMON V.  PSALM 4.5. 
Offer the Sacrifices of Righteousness, and put your trust in the Lord.  
As the Law of God itself consists of two parts; A Negative, and a Positive: A Prohibition of that which is evil, and an Injunction of that which is good: So accordingly is the tenor also to be of our Obedience to it. It consists in two parts likewise, The declining of the ways of sin, and the walking in the paths of righteousness. And each of these have we here propounded and exhibited to us in the course and drift of this present Scripture, which we have here before us, in the counsel and advice which the Prophet David gives to his Enemies, and those whom he had to deal withall; He does not only dissuade them, and take them off from the doing of evil, and that which is unlawful; but he does likewise provoke them and excite them to the doing of that which is equal and fitting to be done by them. The former he does in the fourth verse, the latter he does here in this fifth verse.  
IN the Text we have two general Parts considerable of us; namely, two several Precepts and Directions which are here given by David to those which were about him, and in them to all of us: The first Precept that we have in the first words, Offer the sacrifices of Righteousness. The second we have in the latter, And put your trust, &c.  
We begin in order with the first, Offer, &c. For the better opening of this present passage to you, it will be worth our inquiry what we are to understand by this Expression, The Sacrifices of Righteousness, Zivke tsedhek. Now these may be taken two manner of ways; Either first of all, by way of specification, for the matter and kind of the Sacrifices. Or secondly, By way of modification, for the manner and carriage of them; According to the first sense, So the sacrifices of Righteousness are as much as righteous Sacrifices. According to the second, So they are Sacrifices righteously offered.  
First, To take them in their first sense, viz. By way of specification, The Sacrifices of Righteousness, i.e. Righteous Sacrifices. These, they are of several kinds, as they are mentioned and propounded in Scripture: First, If ye take them literally, so the Sacrifices of Righteousness are those Sacrifices and Oblations under the Law, which were then in use amongst the people of God, and were in duty to be performed by them. It was righteousness in them, and such as was required of them under those legal Dispensations, to offer up such Sacrifices as these, as types of the Sacrifice of Christ, who was to come. But these being now by the coming of Christ abolished, there is no use of them to us, neither will they so well agree with our condition. Besides, they were not those neither which the Prophet David did chiefly intend here in this place, in the counsel which he gives to this people, whom he desired to carry a little further then those Jewish Sacrifices, to some other Sacrifices which were to be offered both by them and us; and these now come to be considered of by us, what they are; which we may reduce to these following Particulars more especially.  
First, The Sacrifice of Contrition and Humiliation; That's one Sacrifice of Righteousness which is to be offered by us: It is that which we find called so expressly by the Spirit of God Himself, and David in another place, Psal. 51.17. The Sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise. So Esay 57.15. With him will I dwell, who is of a contrite and humble spirit: to revive the spirit of the humble, and to revive the heart, &c. So Esay 66.2, 3. To this man will I look, even to him that is poor and of a contrite spirit, and that trembleth at my Word. He that kills an Ox, is as if he slay a man: he that sacrificeth a Lamb, &c. That is, who does thus in the want of such a spirit? That which God requires of us now especially under the Times of the Gospel, it is not the sacrificing of Beasts, but the sacrificing of Lusts; The sacrificing of our own carnal, and vile, and beastly affections, the killing of them in God's presence, and offering them up in sacrifice to him: Our malice, and envy, and pride, and worldliness, and such corrupt dispositions as these; when we once rid these out of the way, we then offer the sacrifices of Righteousness, and such as the Lord does accept, and is well satisfied and pleased withall, above any other Sacrifices besides. This is that which the Scripture calls for in sundry places, as Col. 3.5. mortify therefore your members which are upon the earth: Fornication, Uncleanness, Evil concupiscence, and Covetousness, which is Idolatry. For which things sake the wrath of God cometh upon the children of disobedience. So again, Rom. 6.12. Let not sin reign therefore in your mortal bodies, that ye should obey it in the lusts thereof. And Ephes. 5.11. Have no fellowship with the unfruitful works of darkness, but rather reprove them. And that again also of our Saviour's, Matth. 5.29, 30. If thy right eye offend thee, pluck it out, and cast it from thee. And if thy right hand offend thee, cut it off, and cast it from thee. By which expressions are signified the mortifying and sacrificing of our corrupt affections; though they stick never so near and close unto us, as the very skin to the flesh of those beasts which were offered up in Sacrifice. This is that which is made to be the property of true Christians, Gal. 5.24. They that are Christs, they have crucified the flesh, with the affections and lusts. They have crucified them already in part, and in the beginnings of Mortification; and they are crucifying them daily, more and more in the progress and proceedings of it. They are such as do by no means allow of any sinful dispositions in them, but do resist them, and suppress them, and nullify them day by day; and do desire God, by his Spirit, to enable them to do so more and more. They do not voluntarily permit or suffer any wickedness whatsoever it be, to abide or remain in them, but do dispatch it, and make an end of it as soon as may be.  
This kind of Sacrifice it refers to two parts of us, which is all we are or have, Our Body and our Soul: They must be both offered up to God in this way whereof we now speak: First, For our Bodies; I'll begin with that first, though it be not the chiefest; we must sacrifice them: The Scripture requires it of us, in Rom. 12.1. I beseech ye brethren, &c. that ye present your bodies a living Sacrifice, holy, acceptable unto God, which is your reasonable service. And so Rom. 6.19. Yield your members servants to Righteousness unto holiness: That is, your Eyes, and Ears, and Lips, and every part of your Body: It is such as is to be dedicated and consecrated in Sacrifice to God. Secondly, Our Souls too, and they especially; The Apostle joins them both together, 1 Cor. 6.20. glorify God in your Body, and in your Spirit, which are Gods. And accordingly he preys for both, 1 Thess. 5.23. The very God of peace sanctify you wholly: and I pray God your whole Spirit, and Soul, and Body be preserved blameless unto, &c. More expressly and particularly God calls for the Soul itself, My Son give me thy heart, Prov. 23.26. Take both together, for so we must, and they do jointly make up this Sacrifice of Righteousness now spoken of; when both the whole man, and the whole of man is given up, and appropriated to God, as belonging herein to Him.  
There were two things eminent and observable, as pertinent to our purpose in the Sacrifices of the Law, which accordingly we may bring hereunto: First, There was a transferring of the right and property of the thing which was possessed to God Himself. Secondly, There was a deputing of the thing sacrificed to pains and sufferings: Now each of these do concur, and are considerable in our sacrificing of ourselves. We must first give up ourselves to God, to be his, and to have the rule and use of us; we must from henceforth be no more our own, or the Devil's, or the Fleshes, or the World's; but His alone: We are from henceforth no more debtors to the flesh, but to the spirit, as the Apostle speaks, Rom. 8.12. We are to be the Lords, and at his disposing.  
And then secondly, There must be some pain in it: There's shedding of blood in sacrificing, so there must be here; not in a literal sense, but in a moral. Our Bodies a living Sacrifice, sacrificed, and yet still alive; alive as to the life of Nature, but dead as to the life of Sin: That must be killed and crucified in us, and the very heart-blood, and life-blood of our lusts taken away from us. We must take some pains with ourselves in this work of Mortification, as a thing contrary to Flesh and Blood in us.  
Yea, we must herein also cheerfully submit to whatsoever God shall be pleased in his Providence to impose upon us: This makes up to us the first kind, viz. The Sacrifice of Contrition and Humiliation; And that's one kind of Sacrifice of Righteousness which is here intended; to wit, Of a broken and contrite spirit: The Sacrifice of Mortification, that's the first.  
The second is, the Sacrifice of Praise and Thanksgiving: That's another Sacrifice of the like nature, which we find mentioned in Scripture, as Psal. 50.14. Offer unto God Thanksgiving, and pay thy Vows to the most High. So Psal. 50.23. Whoso offereth Praise, glorifieth me, &c. And Hos. 1.2. Take away all iniquity, so will we render the calves of our lips: That is, so will we give thanks. The calves of our lips, that is, Thanksgiving; As it is also Heb. 13.15. By him therefore let us offer the sacrifice of praise to God continually; i.e. The fruit of our lips, giving thanks to his Name: where the one is explicated and expressed by the other. This is so far a Sacrifice, as we find it to be preferred before many other Sacrifices besides, which were of legal Observation, as Psal. 69.30, 31. I will praise the Name of God with a Song, and will magnify him with Thanksgiving. This also shall please the Lord better then an Ox, or Bullock, that hath horns or hoofs.  
This is that which we should be so much the rather frequent in, as it is that which is all we can render in way of any seeming compensation, for all the mercies which we receive at God's hands: If we cannot be thankful for them, what can we be at all? It is the whole sum of our returns unto him, which therefore this Prophet David does in some manner satisfy himself withall, Psal. 116.12, 13. What shall I render unto the Lord for all his benefits towards me? I will take the Cup of Thanksgiving, and will call upon the Name of the Lord.  
I will not now enter into this large and spacious field, which I have had occasion to speak of heretofore at other times upon special occasions; we may only now take Notice of it briefly, as one of the Sacrifices here intended, which a Christian is to offer up to God as a Sacrifice of Righteousness, which accordingly is to be practised by us. We do not want occasions for it, neither public nor private, neither general nor particular; and therefore are not to be wanting or defective in it.  
The third is, The sacrifice of Alms and charitable Contribution; That is also a Sacrifice of Righteousness to be offered up by us. As we have it signified to us, in Heb. 13.16. To do good, and communicate forget not, for with such sacrifices God is well pleased: Doing of good, and communicating to the Necessities of those which are in want, is by the Holy Ghost here termed a Sacrifice, and such as God Himself is much taken and delighted withall. The like expression with this we shall find in Phil. 4.18. where speaking of their great Bounty and Liberality towards himself, he says this of it, I have all, and abound, I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, well pleasing unto God. Their Contrition is called a Sacrifice.  
This then is another which we should also offer, as we have occasion for it: And we cannot want occasions, they are daily administered to us, and we have them before our eyes; never more then in these present dayes in which we live. Let this encourage us to it, that it is a Sacrifice, and( as is expressed before) acceptable, and well pleasing to God. And what is well pleasing to Him should not be displeasing to us; considering this with ourselves, that we shall be no losers at all by it, but shall have it abundantly repai'd and recompensed unto us.  
Fourthly, The sacrifices of Righteousness; that is, the exercise and practise of that particular virtue itself, which is properly called by that Name: To offer the sacrifices of Righteousness, is to be abundant in acts of justice and equity, and righteousness betwixt man and man. This seems in a special manner to be intended here in this Text, as the proper scope of it; for these people whom David here deals withall, they were such as did himself some wrong, as to that which did belong unto him, and which withheld his Right from him. Now to these he gives this counsel and advice; Offer the sacrifices of Righteousness, whereby he does secretly charge them with their resting in other Sacrifices, and also does more openly call them to the offering up of this. As if he had said thus much, You are abundant in the outward works of Religion, and the observation of legal Rites and Constitutions; yea, but this is not all which you are to think will serve your turn, or which God Himself requires of you: No, but that together with it, you should do that which is equal and just. And so accordingly to this Explication, there will be this Point observable from it, That all the external acts of Piety are nothing worth, as to God's Approbation and Acceptance of our Persons in them, without the acts of mutual Justice and Righteousness joined with them: We must offer the sacrifices of Righteousness. This is farther clear unto us from that eminent place of Solomon, Prov. 21.3. To do Justice and judgement is more acceptable to the Lord then sacrifice. Where the Holy Ghost does not prefer righteousness towards men before Piety to God simply considered, nor oppose one to the other; but prefers the execution of Justice before a mere outward exercise of Religion, which has nothing in it but the bare external performance.  
This is that which the Scripture does every where almost call for from us; the execution of Justice and Righteousness as such a Sacrifice which is most acceptable to him; whether we take it for Justice Distributive, in matter of Reward and Punishments; or whether we take it in Justice Commutative, in matter of Contracts and Commerce. It is either way a Sacrifice which is well pleasing to the Lord, and without which no other Sacrifice is pleasing to him at all. Thus Micah 6.6. when Israel there makes the question, Wherewith shall I come before the Lord, and bow myself before the High God? shall I come before him with burnt Offerings, with Calves of a year old? will the Lord be pleased with thousands of Rams? &c. He hath shewed thee, O man, what is good; to do justly, and to love mercy, and to walk, &c. This doing justly, it is that which God more stands upon, then upon a thousand Sacrifices and Burnt Offerings whatsoever: And those without this, they are odious and abominable to him. This he plainly expresses to us, in Esay 11.18. To what purpose is the multitude of your sacrifices to me, saith the Lord? &c. Cease to do evil, learn to do well, seek judgement, &c. So Amos 5.21, 22, 23, 24.  
This then were well to be thought of by all those whosoever they be, that make no conscience of such things as these are; who think it enough for them to be employed in the outward exercises of Religion, praying, and reading, and hearing, and communicating, and the like; and in the mean time make no conscience at all of Justice and Righteousness, and honest-dealing betwixt man and man. These they do exceedingly deceive not only others, but themselves; yea, and would do God Himself also, if he would or could be deceived by them: But it cannot be, He will not be put off with such colours as those are; there's nothing will serve his turn less then righteousness: It is not Sacrifice to Him which will suffice, without Righteousness to Men: Where any do favour themselves in any way of contrariety hereunto, they are odious with Him. It was good counsel that of Daniel, which he gives to nabuchadnezzar, and may be given to many more besides, in Dan. 4.27. Break off thy sins by righteousness, and thine iniquities by showing mercy to the poor; if it may a lengthening of thy tranquillity: Or an healing of thine Error, as the Marginal Translation carries it. And so much of the first sense, in which they are called here Sacrifices of Righteousness which are to be offered by us; namely, by way of specification, in the several kinds of them; In Contrition, and Thanksgiving, and Alms, and the acts of Equity and Justice.  
The second is by way of Modification or Qualification, as to the manner of performance; Then are Sacrifices said to be sacrifices of Righteousness, when thy are presented in a righteous manner; from a righteous Principle, to a righteous End, and the like. Thus David in another place, Psal. 51.19. Then shalt thou be pleased with the Sacrifices of Righteousness: The Sacrifices of Righteousness, that is, done rightly and according to thine appointment. We know in the Sacrifices of the Law, there was a manner which God stood upon in them, more then upon the thing itself; and those which did present them to him, if this manner were not observed by them, he did not regard them; nay moreover, He was deeply offended and angry with them, and punished them for it. As Nadab& Abihu, because they offered strange fire before the Lord; therefore there went out fire from the Lord, and devoured them, as it is in Lev. 10.1, 2. And 1 Chron. 15.13. The Lord our God made a breach upon us, for that we sought him not after the due order. There's an order and a manner in seeking God, and sacrificing to him, which he will have to be observed by us, without which he will reject us. And this is now another thing which makes up to us this Sacrifice of Righteousness, besides the matter of the Sacrifice itself; and that which must run a long, and convey itself through all our Performances, which is to be headed by us. In our Praises, in our Alms, in our just and righteous Dealings; they must all be done out of good and right principles, and in a gracious manner. See for this purpose, Mal. 3.3. That they may offer unto the Lord an offering in Righteousness.  
As first, In Faith; Whatsoever is not of faith is sin: It holds even in this sense also. Our Sacrifices themselves they must proceed from an heart which is sanctified and purified by Faith: We must first close with God, before we can offer any thing to him, which may be acceptable with him: Our persons must be righteous, before we can offer the Sacrifices of Righteousness. How come our Persons to be righteous? namely, being justified through Christ, having his blood sprinkled upon us, and his Righteousness imputed to us, and our transgressions done away in Him. And how come we to be justified through Christ? namely, by Faith; Being justified by Faith, we have peace with God. See here then the order and connexion of these things altogether; By a Spirit of Faith given to us from God, we lay hold upon Christ, and are made one with him: hence our Persons in God's sight are justified; and our Persons being justified, our Services also are accepted of him, as coming from such Persons. So long as God and we are at any difference in regard of our Persons, so long our Services are not so pleasing to him: Therefore in that place before cited, Psal. 51.19. David first preys for the acceptation of his person, and then he says, That God will accept of his Sacrifices. This because( as I said) it is wrought by Faith, is therefore the first thing which is here to be looked after by us in order hereunto; That we may offer up the Sacrifices of Righteousness, we must offer them up in Faith.  
The second Qualification, is Obedience; We must offer them in that likewise, upon this account, because God does command us, and require them of us. This is another thing which He looks at in us about them, not to do them only for custom and fashion, and because others do them; but to do them out of respect to Him, and as those things which are enjoined by Him: Obedience is better then Sacrifice, and to harken then the fat of Rams: They are the words of God to Saul, which he uses to him to this purpose, 1 Sam. 15.22. As there's no Sacrifice like Obedience, so there is nothing in Sacrifice which is so acceptable, and well pleasing as this; when what we do, it comes from us out of regard and respect to God.  
And then thirdly, In Humility too, and sense of our own unworthiness and miscarriages in them: It is a part of our Righteousness to see our own Unrighteousness, and the Iniquity of our holiest things, and to be affencted therewith. The Pharisee that stood upon his own righteousness, and his self-justification from it, he did thereby discharge himself of it: That Sacrifice cannot be offered in Righteousness which is offered in Pride. And that's the second sense of the Expression which is here used; The Sacrifices of Righteousness, namely, by way of Qualification; not only righteous sacrifices, but which are also offered in a righteous manner.  
Before I pass this part of the Text, we may here( by the way) take notice of the privilege of all true Christians under the Gospel; which is this, to offer Sacrifices to God. Every true Believer, He is a Priest, not in a proper sense, but in a metaphorical, Rev. 1.6. He hath made us Kings and Priests unto God, and his Father. And 1 Pet. 1.5. Ye also as lively stones are built up a spiritual House, an holy Priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. And again, verse 9. But ye are a chosen Generation, a royal Priesthood, an holy Nation, a peculiar People, that ye should, &c.  
Thus it has a very great Advantage and pre-eminence with it in these respects: First, In that it is not confined to any particular place: In the Sacrifices under the Law, there was a designation and confinement of them to the places for the offering of them, insomuch as that it was an abomination for them to offer them up any where else, and accordingly they are censured for it. In these Evangelical sacrifices it is otherwise; They are such as may be offered up any where, and are equally accepted: Neither in this Mountain, nor yet at Jerusalem, as Christ tells the Woman of Samaria, John 4.21. And 1 Tim. 2.8. I will therefore that men pray every where, {αβγδ} In every place, without any difference or distinction to be made of any.  
Secondly, It is performed with less difficulty; that is to say, as to the outward man: There is not that cost required, nor that external labour and pains. This is the nature and condition of these spiritual Sacrifices, the poorest may offer here as well as the richest: Those which have no money, as well as those who have the greatest Treasures, and varieties lying by them. Here's no need of Money, or Sword, or Altar, or Fire, as St. Chrysostom speaks to this purpose. A Christian himself is all these to himself, Priest and Temple, Altar and Sword, and all: It is his gloss upon this present Text which we have now in hand, and there is very much in it.  
Thirdly, These Christian Sacrifices have further this excellency in them, as that they are sanctified by the Sacrifice of Christ, who has first offered up himself for us, and now offers up the Sacrifices which we present in his Name. He is the Angel with the Golden Censer in his hand, who offers up the Prayers of all Saints upon the Golden Altar. The sacrifices under the Law, they were Types and Figures of Christ, and his sacrificing of Himself. These now under the Gospel, they are imitations as it were of Christ's Sacrifice, and which do receive virtue from it. We should thus far take notice of that Honour which Christ has put upon us; there in the Law the people brought the Sacrifices, Priests only offered them.  
The Papists they talk of an unbloody Sacrifice in the Mass; wherein they take upon them sacrilegiously to offer up Christ again; but we know no such thing as this is in all the Scripture, where Christ is said expressly to be but once offered, Heb. 9.28. {αβγδ}. That Sacrifice which is of Him in the Eucharist, and Supper of the Lord; it is not properly so, but metaphorical; it is not Propitiatory, but only Commemorative; not such as does make expiation for the sins of the people, but such as does celebrate that Sacrifice, which was once, and once alone performed in the Person of Christ Himself. All the Priests, and Altars, and Sacrifices, which we have remaining now in the times of the Gospel, and new Testament, they are purely Spiritual, and Mystical, and Evangelical; which we are to content ourselves with. And so I have done with the first general, in the first part of the Direction; Offer up the sacrifices of, &c.  
The second is contained in the last words, And put your trust in the Lord. Thus it may be taken by us, either as a distinct duty by itself, and so following upon the other: Or else as a duty in connexion, and so qualifying of the other, or that it. And accordingly it may either way be handled by us.  
First, As a duty distinct by itself, and so following upon the other: Here's Faith in God required together with Righteousness to Men; ye may( if ye will) take it so: And so this present Verse carries in it the whole sum of the Decalogue, in each Table of it. The duties of Charity or Equity in the second Table, and the duties of Piety and Religion in the first: And so this latter it refers to the first Table, Our duty to God, which is this, In a special manner to trust in Him; Trust in God is a special duty which we owe unto God. It is that which we are often called unto in Scripture in sundry places, Psal. 62.8. Trust in him at all times ye people. Esay 26.4. Trust in the Lord for ever. There's no one duty in all the Book of God more inculcated then this is.  
And it is that which has as much Ground and Reason for it, as any other whatsoever; as namely, the consideration of God in his Attributes; His Power, and Goodness, and Faithfulness, and Truth, and the like. For Men and Creatures they are trusted many times where there's little cause for it: There is always cause for our trusting in God, who is the faithful One, {αβγδ}, and never fails them that trust in him.  
Therefore we should still more and more provoke ourselves to this duty; It is that which we have great cause to do, but which we do not do so much as we should, and as we have cause to do it, when it comes to a pinch; here our Trust begins usually to fail us, and we are apt to give over; and therefore we have daily need of such frequent excitements as these are, for to put us upon it.  
Now that we may do it so much the more effectually; we must labour all we can to know him, and to be thoroughly acquainted with him. To know him in his Nature, what he is considered in his Attributes: They that know thy Name will trust in thee, Psal. 9.10. God's Name and Himself are all one; and there is not one letter or title in it, but is a Ground and Argument for us to trust in Him.  
And so, to know him in his Works, and Providences, and Dealings in the World; consider what he has done to others, what he has done to ourselves: Experience is a marvelous advancement and promotion of trust. Where we have found any persons to have been long faithful to us, we trust them.  
And this will be again so much the more helped and forwarded in us, according as we shall the more see and observe the uncertainty of any thing else. The less ground we find of trust in the Creature, the more ground shall we see of trust in God, and so more fasten upon Him. But I will not here run out at large into this common place of trust in God, having formerly spoken of it. That may suffice of it, as it may be considered here solitarily, and distinctly as a duty by itself.  
But again further secondly, We may look upon it in its connexion, with that which went before in this verse; Offer the Sacrifices of Righteousness. And so again, there's a double force in it: First, As those Sacrifices are preparatory, and disposing to this Trust. Secondly, As this Trust does qualify, and regulate those Sacrifices. There are each here considerable of us.  
First,( I say) As those Sacrifices are preparatory, and disposing to this Trust; Offer( says he) the Sacrifices of Righteousness, and then put your trust in the Lord: Ye must first do the one, before ye can do the other. We have herein shewed us the method of these Duties, in what order they are to be performed by us, which is, as it were, mutual and reciprocal: Faith must go before Obedience, as that which must produce it; And Obedience must lay a ground to Faith for the more free exercise of it. Where we are not careful to serve God, we cannot so confidently rely upon Him, nor expect any thing from Him: This is that which the Holy Ghost here signifies and intimates to us in this ordering and placing of the Exhortation; Offer the Sacrifices, &c. And put your trust, &c.  
This Speech here of the Prophet David, it serves to meet with the thoughts and conceits of the people whom he had to deal withall. They were ready( it may be) to presume upon God's prospering and blessing of them in those designs which they took in hand against him; and it is probable, might make some boast of it to him. Now for this he here seasonably answers them, and replies upon them, Offer, &c. And then put your trust, &c. In vain do ye think to do the one, where ye are careless and neglectful of the other. Whosoever they be, that are not careful to do the works of Righteousness, they do not believe, but presume; they do not trust in God, but tempt Him; yea, indeed very highly provoke Him.  
The reason of it is this, because God does no further own men, then as they walk in good ways: He may sometimes by way of redundancy cast some good things upon them in a way of common Providence, or it may be also( in judgement) to harden them, and to make them so much the more obdurate; but he does not do it out of any love or respect unto them. They can no further trust Him, then He Himself can trust them: They can no further trust Him in a way of dependence, then He can trust them in a way of Obedience. Those that are not conscionable of the works of Righteousness, they cannot put their trust in the Lord.  
This then teaches us to have a regard hereunto, for our own particulars; Let us still wait upon God by Faith, in an holy Obedience to his Will and Commands: For though he does not do good things for us upon any working of ours, as meriting any such thing at his hands; yet he does not do it neither without some care and endeavour on our part, to approve ourselves to Him; which by this Expression is here exhibited unto us.  
It is that this which does come home to the presumptions of many carnal persons; ye shall have some people to be very full of confidence, such as it is, both for their Bodies, and also for their Souls; in reference to this Life, and to a better too: O they trust in God, and they trust in God; and they hope all will go well with them, and that they shall do well enough at last. But what ground and reason have they to do so? Surely, if they will here inquire, they shall find but little, or none at all; whiles, in the mean time, they live and go on in all ways of ungodliness and unrighteousness. They are neglectful of their Sacrifices, and therefore how can this trust which is here spoken of be exercised by them? The one must go before the other. That's the first thing in this Connexion, Sacrifice laying a ground to trust for the exercise of it; Offer the Sacrifices, &c. And trust then.  
The second is, as Trust qualifying the Sacrifices, and putting a virtue and efficacy into them. The Prophet David desired these people to offer up Sacrifices, even the Sacrifices of Righteousness; but he would not have them to stay there, and go no further; neither would he have them to make these all the stay, which they upheld themselves by; no, but that together with these, and in these they would trust( still) in the Lord.  
What ever Duties are done by us,( as we ought not to be neglectful of any which God at any time requires of us,) we must not trust to our Duties, but to Him. He must be the prop we hold by, in the midst of all the best Services that come from us: Offer( says he) the Sacrifices of Righteousness, that is, do all which God requires of you; but yet still in the mean time do not trust and rely upon your Sacrifices, but upon the Lord only.  
The ground hereof is this; namely, The imperfection and insufficiency of the best Duties and Services that come from us; There's no relying upon them, because there's a great deal of emptiness in them, and weakness on our behalf: Though they be the Sacrifices of Righteousness for the main, and the matter of them; yet in the mean time there's a great deal of Unrighteousness mingled with them, which does take us off from trusting in them. We must in this case say of ourselves, as we are counselled and advised to do in the Gospel, That we are unprofitable servants, we have done but that which it was our duty to have done.  
This accordingly meets with all Popish and Pharisaical spirits, which rely upon their own good Works, and do make them the ground of their Comfort, both now and at another day. Alas! if we once do so, we are gone, even the best of us all; we are quiter undone, and lost for ever: Forasmuch as the Prophet Esay tells us, We are all as an unclean thing, and all our Righteousnesses they are but as filthy rags, &c. Esay 64.6.  
No, The best ground of our trust is the free mercy of God in Christ; when we have done all that can possibly be done by us, we must still have recourse to this, and expect comfort and support from it; And the gracious Promises of God, which he has ratified and confirmed by his Oath unto us, settling this upon us. We must flee for Refuge, to lay hold on this hope set before us: Which hope we have as an anchor of the soul, sure and steadfast, as the Apostle speaks of it there in that place, in Heb. 6.18, 19, 20.  
To conclude, In this present Scripture before us: First, We have a very sweet and happy mixture and conjunction of Duties together: Here's the Duties of Righteousness mingled with the Duties of Godliness, and neither to be separated from each other. It is not enough for us to be in the Duties of Piety, which are signified in trusting in God; but we must be also in the Duties of Charity, which are signified in the offering Sacrifices of Righteousness: Nor it is not enough for us to be in the Duties of Equity, but we must join the Duties of Piety with them. Both together serve to make up Christianity to us.  
Then secondly, Here we have an excellent method and prescription for the ordering of these Duties; to lay ground for right performance of the Duties of Righteousness, by labouring for a Spirit of faith and trust in God; and to lay ground likewise for a more free confidence in God, by performing the Duties of Righteousness and new Obedience to Him. And so much also of the fifth verse of this Psalm, Offer, &c.   

SERMON VI.  PSALM 4.6. 
There be many that will say, Who will show us any good? Lord lift thou up the light of thy countenance upon us.  
It is( for the scope of it) a return of David from his Enemies,( whom he had conversed with in some passages before, as I have shown unto you to sundry purposes; partly by way of Expostulation, in the second verse; and partly by way of Information, in the third verse; and partly by way of Counsel and Direction, in the fourth and fifth,) to a converse with God Himself, and that also in three particulars more: 1. By way of Petition, in the sixth verse. 2. By way of Profession, in the seventh verse. And 3. By way of Purpose or Resolution, laid down in the eighth. Our business is at this time with the sixth, which, with God's assistance, is to be now opened by us; There be many that say, &c.  
IN the Text itself we have two general Parts considerable: First, The temper and disposition of men of the World, laid down by way of question; There be many that say, Who will show us, &c. Secondly, The temper and disposition of the Saints and Servants of God, laid down by way of Petition, Lord lift thou up the light of thy countenance, &c.  
We begin with the first, viz. The temper and disposition of Worldlings; There be many that say, &c. In which passage there are divers things considerable, as to the description and laying forth of the nature of such kind of persons in reference to true happiness, and that good which is desired by them: First, Here's their Ignorance, in that of themselves, they know not where true good is to be found; Who will show it us. Secondly, Here's their Idleness, in that they do not at all bestir themselves for the seeking and obtaining of good there, where it is to be had; There be many that say. Thirdly, Here's their Carnality, in pitching and fastening their thoughts and desires upon Temporal good only; for that's the good here chiefly intended, Any good.  
First,( I say) Here's their Ignorance, in not knowing where true good is to be had; Who will show it us? as who of themselves did not know where to find it. This is the state and condition of the World, that they are at a loss for true Happiness, so as to define wherein it consists. The Heathen Philosophers they had many of them great Inquiries about it, and were divided amongst themselves concerning it. Some they put it in Honours, and others they put it in Pleasures, and others they put it in Riches. The best of them all, they put it but in the exercise and operation of civil and moral virtues. None of them all could determine it, and absolutely conclude upon it, but were here in the dark. And so it is likewise the case of all other natural men, they are to seek in this particular, they know not where this Good is.  
The reason of it is this, viz. That spiritual blindness which has occupated and prepossessed their minds: Man having fallen from God, as he has thereby deprived himself of the state of true Happiness itself. So he has likewise deprived himself of an understanding to know where it is: Insomuch as he wearies himself in the following after this thing and that, and never lights upon that which is the point indeed. As the Apostle gives that account of the Gentiles, in Eph. 4.18. Having the Understanding darkened, being alienated from the life of God, through the ignorance that is in them.  
We see then, here by the way, what great cause we have to bless God for the Gospel, and the discovery of Salvation by Christ, and the opening of the eyes of our Understanding, by the Spirit of Wisdom, and Knowledge, and Revelation in him; that we may know what is the hope of our Calling, &c. Eph. 1.17. This is the advantage of all true Christians, that they know where true Happiness is to be had, and where alone; namely, in Jesus Christ, and the saving knowledge of Him: This is life eternal, that they may know thee the only true God, and Jesus Christ whom thou hast sent, John 17.3. And accordingly does the same Apostle bless God for this Knowledge, and triumphs in it, 1 John 5.20. We know that the Son of God is come, and hath given us an Understanding that we may know him that is true; and we are in him that is true, even in his Son Jesus Christ. It is the privilege which Believers enjoy above other persons, in that they know the vein, and spring, and rise of true Comfort and Happiness, which the others do not partake of. That's one thing considerable in the temper and disposition of the World; to wit, their Ignorance.  
The second is their Idleness, or Indifferency, or hypocrisy; Many will say, who will show us, &c. We see here how far the Religion of men of the World does for the most part extend, it's onely to saying, and wishing, and proclaiming; never bestir themselves in the prosecution of that happiness whereunto they pretend; They say, Who will show it us? It must be put, as it were, into their mouths, and forced upon them; or otherwise they are not likely much to mind it, or to trouble themselves about it. The desires of carnal men to true happiness, they are but faint and languishing in them; they are not such as do produce any stirrings or activities in them, or which do put them upon the practise of those Duties which do make for it. Men are desirous to have good, but they are not willing to be good: They would be happy, but they would not be holy; which is the only way to happiness, and which does indeed make it up. This is that which is here signified to us in this Expression.  
Again, Who will show us any good? Men love to be informed there, where they love not to practise answerably. They would be instructed, where they mean not to follow those instructions which are given them: As those People there in Jeremy, Chap. 42.3. Let the Lord thy God show us the way wherein we may walk, &c. Well, and what then when they were shown it? see in Chap. 44.16, 17. As for the Word which thou hast spoken to us in the Name of the Lord, we will not harken unto thee. This is the temper of many more besides, very forward now and then to ask and inquire after their Duty, and that Good Way wherein they are to walk; Who will show us any good? but when they are shown it, they will do but as they list. Thus Religion is made a Pageantry, a spectacle, a mere show; and that's all that it comes to with them.  
It is good for us to take notice of these things, that so we may avoid them, and may not ourselves be guilty of them. And the Spirit of God in Scripture does for this purpose warn us of them, that so we may free ourselves from them; whiles he censures others, he does thereby admonish ourselves, which is the use that we are to make of it, to make us so much the more industrious, and serious, and sincere, in such things as these are, and to mind them better. But so much for that, the Idleness, or Indifferency, or hypocrisy of men of the World, in such an expression.  
The third is their Carnality, By taking good here; for that good which is onely Temporal, as it seems to be here chiefly understood, by that which follows in the next verse to it, verse 7. of this Psalm; where is mention made of the Corn and Wine, such good things as are annexed only to this life here below. This is the good which these worldlings here mean, when they say, Who will show it us? And so it gives us another character of worldly men, in regard of their Desires; which is this, to be carried only after worldly things. There's no good which such as those can think of, or long after, but only the good of the world, to have that tendered to them; Who will show us this good? Though the words in the Proposition of them sound indifferently and indefinitely, Any good; yet it was this good which their thoughts and affections did especially run upon, which accordingly is here considerable of us, in reference to their disposition. This is that which the generality of people do mainly and principally look after, and bend their thoughts unto; Ease, and Pleasure, and Wealth, and Honour, and the like: There's nothing good with them, and which they think worth the pursuing, but only these. I shall not need to give you Instances and examples of it out of Scripture, they fall out to us in daily experience.  
Therefore to give you some account of it, from whence it proceeds; there is this Considerable in it: First, The generality of the world, these many which are here spoken of; they know no other kind of good then such as this is: It is a true and common Observation, Ignoti nulla cupido; That good which is not known, it is not desired. Before any thing raises the Affection, it must first of all touch the Apprehension; it must begin there. Now the apprehensions of most kind of people, they are very low, and limited, and confined in this particular: They think there is no other happiness, then the enjoyment of these outward good things, and therefore they labour for no other to be partaken of by them. Solomon has expressed it well to us, speaking in the person of an Epicure and worldly man: There is nothing better for a man, then that he should eat and drink, and that he should make his Soul enjoy good in his labour, &c. Eccles. 2.24. And so Chap. 8. verse 15. Nothing better under the Sun, then to eat and drink, and to be merry. Here's the Heaven of a worldly person; and because he knows no other, therefore he desires no other, and therefore he labours for no other. This is a true and just account of it; whence it comes thus to pass in him: If thou knewest the Gift of God, and who it is that saith unto thee, Give me to drink, thou wouldst have asked of him, and he would have given thee living water, says Christ to the Woman of Samaria, John 4.10. Therefore she did not ask for it, because she did not know it. And so it is likewise with all others besides, as to such things as these are: It is from hence, that they know no better.  
Secondly, As it proceeds from a want of knowledge of better matters; so likewise from want of relish and savour of them: Though they may in some general manner apprehended that such things there are, yet they have not a right notion of them, from whence they might desire them, they have not such Principles in them as do close and comply with them. What's that in Nature, which makes the Stomach to desire its meat? why it is this, that it has in it some similitude and correspondency to it. There's likewise an assimilation of the one to the other, even so is it likewise to be here in these spiritual desires, that they may be such as they should be in us, they must proceed from gracious and savoury Principles, and an heart which has in it some agreement with the things themselves. This the Apostle intimates to us there in that place, in 1 Cor. 2.12. We have received( says he) not the Spirit of the World, but the Spirit which is of God, that we might know the things that are freely given to us of God. See here the knowledge of the things of God, it comes from the Spirit of God, and this Spirit received by us, and in us; and this also opposite to the Spirit of the World, which cannot reach or attain hereunto, as being of a nature different from it.  
This is a sure Rule, That mens desires do partake of their dispositions: Look what the men themselves are, such are the desires that issue from them. As our Saviour speaks to the Jews, Ye are from beneath, I am from above: ye are of this World, I am not of this World, John 8.23. And what does he seem to infer from it? why namely this, that therefore there were different and contrary desires and endeavours in them from himself; because these people were of the world, therefore they minded onely worldly matters, and things from below. And so it is with all others besides; they have worldly, and earthly, and unsavoury dispositions in them; and therefore they desire no other good to be bestowed upon them, then such as may in some manner be suitable hereunto.  
This( for the Improvement of it) may serve as a just censure upon the affections, and inclinations, and dispositions of carnal men, and men of the world; as being very mean, and base, and unworthy, such as are only pitched and terminated upon these low and inferior matters. It's a good and pithy saying which is in use amongst some of the Arabians, Mundus hic cadaver est,& appetentes eum canes sunt. This world is a carcase, and those which are greedy upon it are Dogs. Surely they are no better in the sense and judgement of the Spirit of God, who has a very low esteem of them, and does usually express himself with a great deal of contempt about them, as those who have indeed but little judiciousness in them, as indeed they have not; They are such as refuse Gold, and look after nothing else but pebbles and dirt.  
Observe here further by way of Amplification, how the Holy Ghost lays this temper to the charge of many, as guilty of it; we may not wholly pass by that, but take some notice of it. The worst are always the most, and the most the worst: That's out of question, where there's one good man, there's many bad for him; and where there are some few who have their desires and affections, and inclinations rightly carried, there are many more in a quiter contrary way. For one David, a man after God's own heart, there are many Opposites and Enemies to Him: Lord, how are they increased that trouble me! many are they that rise up against me. Many are they, &c. Psal. 3.1, 2. So Psal. 38.19, 20.  
This, it first of all teaches us not to follow a multitude therefore, and to be ruled by the most; for if we do so( without due examination) we shall be likely to miscarry: It is no good argument( if there be nothing else for it) to say that many do thus and thus; for this, it may prove so even in such things as should be otherwise with us.  
Again secondly, Let us take an account of ourselves, to see if we be not indeed of this number: For that which many are, it is hard for us to escape, and not ourselves to be in the same number with them. But these things I will not insist on, only I hint them to you; so much for that. And also of the first general in the Text, which is the temper and disposition of worldlings; There be many that say, Who will show us any good? Where ye have these things considerable in it: Their, 1. Ignorance. And 2. Indifferency. And 3. Carnality.  
The second is, the temper and disposition of the people of God; which is here laid down in a manifest and direct opposition and contradiction to the former: For whereas the other were altogether ignorant of true Happiness where it was to be found; these resolve it into God Himself; Lord, lift thou up, &c. whereas the others were indifferent and careless for the attaining to it; These pray and entreat for it, whereas the others they fastn'd upon some outward and temporal good, as the matter of Happiness; these determine it to the light of God's Countenance, Lord, lift thou up the light of thy Countenance upon us.] This is an expression not only of David's desire for his particular, but likewise of all the Saints and Servants of God whatsoever. It is that which every good Christian does in his heart say Amen unto, and prefer above any thing else, to have the light of God's Countenance lifted up upon him. There's a three-fold step, or gradation, if we observe it, whereby this Prayer of the Prophet David's does ascend: First, For God's Countenance. Secondly, For the light of his Countenance. Thirdly, For the lifting of it up.  
For the Countenance of God; First, David preys for this: And what is this? In one word, his favour, his gracious good will and loving-kindness; that's the Countenance of God which is here intended: This is that which is desirable more then any thing else, as wherein true happiness does only consist; and so indeed we must here take it. The Psalmist by this expression does not only show us his Affection, but his judgement, and he does hereby determine that good which worldly men did onely grope after, but could not find. This Petition and Request of David's it does resolve their darkness, and leads them to the true Spring and Fountain of Happiness indeed; There's nothing in all the World which is to be likened and compared hereunto. And so the Scripture sets it in divers other places besides, as Psal. 30.5. In his favour is life. And Psal. 63.3. Thy loving-kindness is better then life. And Psal. 36.7. How excellent is thy loving-kindness! &c. Many places to this purpose. There are two Points which are here pertinently considerable of us: The one is, from considering the words absolutely, as they lye in themselves, and so they have this in them; That God's loving countenance is the sum of a Christians Happiness. The other is, from considering the words relatively or reflexively as coming from David, and so they have this in them; That God's Children do desire his favour and countenance above any thing else.  
First, Take them absolutely in themselves, and so they have this in them; That God's Countenance is our greatest Happiness; it is that good which is in itself desirable more then any thing else in all the world. This is clear both from the Context, as also divers other Scriptures besides, which we mentioned before.  
And it will appear further upon these Considerations: First, As it is the most general good, of the greatest and largest extent: That must needs be the greatest good, which is the Cause and Productor of all other good besides. It is that which makes money so valued and esteemed of in the World, because( as the Preacher says of it) It answers all things,( Eccles. 10.19.) And yet it does not so neither; there are many things here below, which money cannot purchase: Not a nights Rest, not a cheerful Spirit, not an healthful Body, &c. yet because it can procure these in some sort, as the means and preparatives, as by Food and physic, &c. and many other things besides; therefore we esteem of it for its extent.  
But now it holds good of God's Favour and Countenance in a special manner; this it will reach any thing. There's nothing desirable of us, and fitting for us to have, which this will not procure to us. He that has God's Countenance upon him, he shall not want any thing that he can wish for; As Zedekiah said to the Princes, Jer. 38.5. The King can deny you nothing. It is the case of God Himself towards his Children, and those which are in favour with him, as the Scripture does abundantly signify and declare unto us. Thus Psal. 34.9, 10. Oh fear the Lord, ye his Saints: for there is no want to them that fear him. The young lions do lack, and suffer hunger: but they that seek the Lord shall not want any good thing. And Psal. 37.4. Delight thyself in the Lord, and he shall give thee the desires of thine heart. So Psal. 84.11. The Lord God is a Sun and shield: the Lord will give Grace and Glory: no good thing will he with-hold from them that walk uprightly. Love, it is a prodigal Affection, it cares not what it bestows upon the party beloved. And such is God's to those which are his favourites: It is no more but ask, and have with them; Whatsoever ye shall ask the Father in my Name, he will give it you, John 16.23.  
And this seems to be the very scope of the Text, and that which is intended in this expression, as appears by the inference of it, and bringing it in; when they of the world had said, Who will show us any good? The Prophet presently turns himself to God with this Petition, Lord, lift thou up the light of thy countenance upon us. As who should say, if he had that, he should have any good indeed which he could desire, and so he should: That's one Argument or Demonstration of it. God's Countenance it is the greatest good, because it is the most general good, and which produces all others besides.  
Secondly, It is the most satisfactory good: It contains the greatest sweetness and comfortableness in it. A man may have a variety of Comforts, and yet have but little comfort in them: They may be good in themselves, and considered in their own nature; and yet he for his particular relish find but little goodness in them. But now to a man who is in favour with God, every thing becomes comfortable to him; God's Countenance it puts a sweetness and relish into every thing which we receive from him; without which it is not itself. As it is betwixt man and man; The affection of a man is his kindness, as Solomon speaks, Prov. 19.22. If a man have never so many courtesies from another, if he have them not in love and good will, he had as good not have them at all. Therefore it is the same wise man's counsel, Prov. 23.6, 7, 8. Eat thou not the bread of him that hath an evil eye, &c. The morsel which thou hast eaten up, thou shalt vomit, &c. The same may be said in this case, as to those Comforts which we receive from God: If we have them not from his love and good will, we loose the sweetness of them. It is his favour that sweetens all unto us, and makes it to be that which it should be. And because it does so, it is therefore the most transcendent good of any other whatsoever: That's a second Argument.  
Thirdly, It is the most durable and lasting; That has a great stroke in good, to make up the completeness of it; Its continuance and perpetuity. Though a man have many comforts, yet if he have them but upon uncertain terms, it does much take from the comfortableness of them. Now therefore this is further considerable in the favour of God, that it is such a good as does last and abide: The things themselves last not( if we speak of the comforts of the world) Riches, and Honours, and Friends, and Health, and the like; but God's favour, which is the spring of them to his Children, that holds and continues: Though the Pitchers be broken, yet the Fountain still remains; My loving-kindness will I not take away from thee, nor suffer my faithfulness to fail, Psal. 89.33. Therefore it is called Everlasting kindness, Esay 54.8. And kindness that shall not depart, verse 10. As the Covenant itself is everlasting, so are the mercies that come from it; The sure mercies of David, Esay 55.3. And that's a third Consideration.  
Lay all together, and we see the Point abundantly cleared and confirmed unto us; That God's Countenance and Favour, it is the chiefest good to be desired of us: Which( for the use of it) should have this influence upon us.  
First, To teach us to labour for it above all other things besides: Do as David does here before us, and take his example for it, to be our guide and direction in this particular: When we observe men( as sometimes we shall) toiling for the things of the world, labouring for this thing and that; any thing rather then that which they should: ( Who will show us any good?) Then see what lies upon us to be endeavoured after for our particular; and that is, to have God's Favour towards us, and his Countenance shining upon us. This is that which will be more to us then all; It is the most compendious way to Happiness that can be. It is a great advantage in the way of Happiness, when a man's desires are couched and comprehended in a narrow room; that he has not many things to look after, but only one. As thus it is here, as to God's Favour and loving Countenance. And others worldliness should here provoke us, when the World cry, Who will show us? &c. Then let us to choose cry, Lord, &c. It is Unum necessarium, The one thing needful, which is here to be looked after by us; and such, as if we have that, we have many other things together with it and in it. For which cause we should be persuaded to pursue it above any thing else besides.  
Secondly, We should much rest in it when we have it, and be much satisfied with it; We should think ourselves happy in the enjoyment of such a privilege as this is, under many other seeming wants besides. What was that whereby the Lord went about to satisfy Paul, when he was exercised with that sad Affliction upon him, which was to him like a thorn in the flesh, the buffeting of Satan, 2 Cor. 12.9? why it was this, That his Grace was sufficient for him. God's Grace, or Favour, or Good will, was a sufficient stay to him, even in that grievous and burdensome condition; and so it may likewise be to any others besides: It is that which may strengthen and sustain them, and support them, and keep them up from all kind of Discouragements whatsoever. And it is a very great weakness in us, to be dejected with any petty trouble or evil, whiles we can assure this to our Souls.  
Thirdly, Take heed of interrupting it, and of eclipsing it any way to us. Those things which are most comfortable in their enjoyment, are most sad in their deprivation.: And the greatest Comforts are the foundation for the greatest Discomforts, when once they are removed. Let us therefore take heed of any thing which may cause God to frown upon us, or to abate of his Countenance to us. As Jacob said to his Wives about Laban, I see your Father's countenance, that it is not towards me as before, Gen. 31.5. When it shall be thus at any time with the Servants of God, the case is very sad with them. Now let us beware that it be not so with us; Take heed of doing, or omitting, any thing from whence the Lord may see cause to remit of his Favour and Good Will towards us; forasmuch as this is the greatest Good that is, as we have now cleared and demonstrated to you. And that's the first step or gradation, whereby this Prayer of David ascends; to wit, for God's Countenance itself to be bestowed upon him.  
The second is, the light of his Countenance; He preys for that also: This has a further notion in it then the former, and does exhibit somewhat more unto us, as to be desired by us; and that is the discovery and manifestation of this Favour. David would not only have God's Good Will and Loving-kindness to him, but he would apprehended it, and be sensible of it likewise: For these are two things, To have it, and to feel it or know it. Now David would have one as well as the other; whereby he shows us, that it is a thing, which in its own nature is desirable of us, as indeed it is: And the other not complete without this. This David knew, and found some other time in his own spirit; and therefore so much begged and cried for it, Psal. 51.12. Restore unto me the joy of thy Salvation, and uphold me with thy free Spirit. This is that which makes a christian full of comfort, and joy, and lightsomeness, and cheerfulness indeed, when as nothing else will: And the want of it makes many to walk mournfully all their dayes, in the sadness and bitterness of their Souls.  
This( to set it forth unto you) has, besides itself, many special advantages attendant upon it: As, First, Activity in duty; it puts a life into all our Performances, and makes them to come off so much the more freely and roundly from us. There's nothing such an encouragement to Service, as the Masters acceptance: And so it is here betwixt God and us, when we are persuaded of his good will towards us, it will make us to serve him with more alacrity and cheerfulness of Spirit, as, Eccles. 9.7. Go thy way, eat thy bread with joy, and drink thy wine with a merry heart; for now God accepteth thy work. When God once accepts our work, and signifies this acceptation of it to us and our persons, first as the spring of all, this must needs put joy and mirth into us when nothing else will. This, it oils the wheels of our souls, makes them like the Chariots of Aminadab; that is, of a willing people, Cant. 6.12. There's nothing which is more necessary to work then light, without which it cannot be performed; such is the light of God's Countenance, as the Sun shining upon us, guiding us, and directing us, and comforting us in all our ways.  
Secondly, Patience in Afflictions, that's another advantage and benefit which does spring from this likewise. The surer we are of God's Favour, the more willing are we made thereby to endure whatever God in his Providence lays upon us; because we are persuaded of it as coming to us from his love in Christ; not from hatred, but good will. And we have also that with it, which does swallow all other evils besides, through the eminency of it.  
Yea further, Thirdly, Comfortableness and cheerfulness through our whole course: In Duties, in Afflictions, yea and in Comforts too; when we are once sure of this; as they are better in themselves, so they are better to us also in our apprehension, and we relish them so much the more; yea, we become hereby more comfortable to others, and those whom we converse withall; which otherwise we cannot be. There's none can with any life or efficacy speak comfortably to the conscience of another, which has not some impression of it upon his own heart, as I have heretofore shown out of another Scripture. And none can have this, who is not persuaded of God's good will to him. Therefore David seasonably begs for this, not onely God's Countenance, but the light of it. That's the second.  
The third is, the lifting of it up; that is, the enlargement and advancement of it for the measure and degree. Let us feel the effects of thy Grace at full, even as the Sun shooteth out in its beams at full mid-day; give us as much of it as may be. That heart which has felt the warmings of God's love upon itself, thinks it can never have enough of it; but the more it has, the more it still desires to be communicated unto it.  
And this leads me to the words considered reflexively, as coming from David; and so showing, not onely his judgement, what he thought of the thing itself; but also his affection, how he stood disposed to it. And not onely his own affection, but the affection of all the Saints and people of God together with himself.  
Where, that I may the better give you this sense in the full extent and latitude of it; it may not be amiss for us to cast our eyes back a little upon the words going before in the former part of the verse; There be many that say, Who will show us any good? And these understood of worldlings, not as wishing any thing to themselves by way of Petition, but rather as scorning and contemning the people of God, by way of question or doubting. The world( says David) do despair of any good or happiness coming towards God's Servants; Who will show us? that is, us which are God's people: They say, Who will? that is, they conclude that none will: They conceive it to be a lost case for us to expect or look for any good at all to betid us. In answer to this David subjoins, Lord lift thou up the light of thy Countenance upon us. Wee'l take notice briefly of them both: First, Of the scornful Speech of men of the world. And then secondly, Of the Reply of God's people in answer thereunto.  
We begin with the first, viz. The scornful Speech of men of the world; They say, Who will show us any good? These are the thoughts which they have of us. This is added by way of opposition to that which went before, in the foregoing verses; David had there declared, That the Lord had set apart him that was godly for himself: That he would hear, when he called unto him, verse 3. &c. Now in reference to this, does he bring in these worldlings replying; Who will show them any good? namely, the Saints and Servants of God; and this does the holy Prophet here take notice of in them. That which we may observe from it is this, That God's Children are in the eyes of the World, a very contemptible and despicable Generation; they look upon them as such, whom none respects, or has any regard at all unto, easter 3.8.  
Would we know the ground of it? Take it briefly thus: First, Because they contemn them themselves; worldly men they think God to be such another as themselves, Psal. 50.21. That his thoughts are like unto theirs: Now they for their particulars think basely and meanly of God's Servants, and wish no good at all to them; but rather the contrary, and therefore are apt also to think that God Himself does so likewise.  
Secondly, They judge of them also according to outward and present appearance: They consider them to be an afflicted people for such a season and moment of time, and therefore they think it will never be better with them. As now the Enemies and Adversaries of David in this present juncture in which he was in, they saw him persecuted, and afflicted, and opposed; and therefore thought that it would be always so with him: They conclude of them for the future, by the time present.  
This may teach the Servants of God, not from hence to be discouraged in themselves, as being never the worse for it: It is no matter what the world thinks of them, or what contemptuous thoughts they have about them: it is but suitable and agreeable to that nature and disposition which is in them. This David teaches us to expect and make account of in this expression here used by him; Many will say, &c. So much may suffice for that, to wit, The scornful Speech of men of the world.  
Now the second is the Reply of God's people in answer hereunto; Lord lift thou up, &c. These words are differently red, according to different Interpreters; either by way of Petition or Assertion: By way of Petition, thus, Lord lift thou up the light of thy Countenance upon us: So we have it in our own Translation. Or by way of Assertion, thus, The light of thy Countenance is lifted up, or sealed upon us; As the Vulgar Latin following the Septuagint, Signatum est supper nos lumen vultus sui.  
First, Take it by way of Petition, Lord lift thou up. So David desires that God would manifest his Favour towards him, that is, that he would make it conspicuous in the eyes of his Enemies. Thus it suits with that in another place, Psal. 86.17. show me a token for good, that they which hate me, may see it, and be ashamed: because thou, Lord, hast holpen me, and comforted me. Look as when some great Prince does publicly own and take notice of his favourite, he does thereby shane all those which are his opposities and enemies to him. So, when the Lord does manifestly declare his acceptance of any of his Servants, all their enemies are thereby confounded, and put to silence; and this was that now which David prayed for as to himself, that God would do thus much for him. Lift up the light of thy Countenance, that is, make it evident and conspicuous.  
Or secondly, Take it by way of Assertion; The light of thy Countenance is lifted up upon us, or sealed. And so they have again a double force or emphasis with them: The one is, to the Confusion of the Enemies; And the other is, to the Consolation of the Saints and people of God. To the Confusion of the Enemies, thus, You question God's favour towards us, why it is sufficiently evident and conspicuous upon us: It is such as every one may easily behold, if they will but look and open their eyes. This is that which may be taken notice of by us, That God's Favour towards his people is notorious; it is such as is open to every eye. Thus in Esay 61.9. Their Seed shall be known among the Gentiles, and their Off-spring among the people: all that see them shall aclowledge them, that they are the Seed which the Lord hath blessed. Thus God did with his people of old, the Israelites, in the eyes of the Egyptians, He manifested his Favour towards them; insomuch as their very Enemies acknowledged it, and were made sensible, and apprehensive of it, as Exod 14.25. Let us flee from the face of Israel, for the Lord fighteth for them against the Egyptians. And so in the eyes of the Gibeonites, the fear of the Israelites fell upon them, which made them to work wilily with them, Joshua 9.24. Because it was certainly  told thy Servants, how that the Lord thy God commanded his Servant Moses to give you all the Land, and to destroy all the Inhabitants of the Land from before you; therefore we were sore afraid of our lives, because of you, and have done this thing. And so it was also with the Philistines, 1 Sam. 4.8. Who shall deliver us out of the hands of these mighty Gods? namely, the God of the Israelites, who had received such tokens of favour from him.  
Indeed the Churches Enemies they will not always see and observe it; Lord, when thy hand is lifted up, they will not see: yea, but they shall see, and be ashamed too, says God of them, Esay 26.11. And Psal. 46.10. Be still, and know that I am God: I will be exalted amongst the Heathen, I will be exalted in the Earth. Thus we see how this Expression makes for the Confusion of the Enemies; Lord, the light of thy Countenance is lifted up; that is, is manifest.  
Secondly, It makes also for the Consolation of the people of God; It is sealed or confirmed upon us; so some Translations have it, as the Septuagint {αβγδ}, and the Vulgar Latin following them. And so David is conceived here to speak out of the experience of God's goodness to him, and the rest of God's people with him; to whom his Favour was not onely simply expressed, but also more fully ratified and( as it is here rendered) sealed: Signatum est supper nos lumen vultus sui. This has also a good sense with it.  
There are divers and sundry ways, in which God's love may be said to be sealed and confirmed unto us.  
First, By the Spirit in our Hearts; Sealed by the Holy Spirit of Promise, Ephes. 1.13. And Chap. 4.30. Sealed unto the day of Redemption. And 2 Cor. 1.22. Who also hath sealed us, and given us the earnest of the Spirit in our Hearts. And Rom. 8.16. The Spirit itself beareth witness with our spirits, that we are the Children of God.  
Secondly, We are sealed by the Sacraments in Baptism; which as it is said of Circumcision, has the nature of a Seal in it, to assure us of God's good will towards us. And in the Lord's Supper, which has the like efficacy with it, to seal up to us all the Benefits and privileges which we receive and partake of by Christ.  
Thirdly, By Providence, and the Constancy of God's undertakings for us, and appearing on our behalf: God's Good Will is sometimes sealed to his people from thence; whereby His blessing of them does appear not to be casual or accidental, but to have a good bottom and foundation for it, which they may much rest and build upon. As assuring them, that what he has done for them already, he is ready still to do for them, &c. So ye have the words also in that sense: And so much for the whole sixth verse before us; There be many that say, Who will show us any good? Lord lift thou up the light of thy Countenance upon us: Or the light of thy Countenance is manifested and confirmed to us.   

SERMON VII.  PSALM 4.7. 
Thou hast put gladness into my heart, more then in the time that their Corn and Wine increased.  
It is the advantage of the Saints of God, above all other men besides; That they know both who to ask, and where to ask it; whereas on the other side, it is the great unhappiness of men of the world, that they are commonly to seek in both; as is signified to us in this Scripture which we have still before us. They are to seek as to the Person to be petitioned; For they say, Who will show us? And they are to seek as to the matter of the Petition; For they say, Any good. I may add, they are to seek also as to the issue and success of those Desires and Petitions which are put up by them. Whereas in the mean time God's people they are such as are upon sure grounds in each particular; for the Person petitioned, They resolve it into God Himself, Lord, do thou lift up. For the thing itself petitioned by them, they resolve it into God's Favour, and the shining forth of his Countenance upon them; The light of thy Countenance upon us. And for the issue and success of this Petition, they intimate thus much unto us, That it was no more but ask and have. For as they had desired that God would be pleased to lift up the light of his Countenance upon them; so they signify, that immediately hereupon he had put joy and gladness into their hearts. And that as transcendent to all the joy and gladness in the world.  
IN the Text itself there are two general Parts considerable: First, The Condition mentioned. Secondly, The Amplification of this Condition: The Condition, that we have in these words, Thou hast put gladness into my heart. The Amplification of it in these, More then in the time that their Corn and Wine increased.  
We begin with the first of these Parts; to wit, The Condition mentioned, in these words, Thou hast, &c. Which passage is again considerable of us two manner of ways; Either Absolutely, as it lies in itself; Or Relatively, as coming from David; either in the Proposition, or else in the reflection.  
First, Take it simply and absolutely in the Proposition, and as it lies in itself. And here again we have three Particulars more: First, The Affection itself; And that is joy or gladness. Secondly, The Seat or Subject of this Affection, and that is the Heart; Gladness in my heart. Thirdly, The Rise, or Original, or Conveyance of this Joy and Gladness whatsoever it is: And that is by Gift from God, Thou hast put it.  
For the first, The Affection itself, which is here mentioned; It is joy or gladness: And that also as belonging to David, who is here, as it were, a Representative of the rest of the Servants of God. We see here how that this is such a business as God's people have a very good share and interest in. And they have so in a two-fold respect: First, Upon a common account; They have gladness belonging unto them, in some sort even so. Secondly, Upon a peculiar account; They have gladness belonging unto them even so likewise.  
First, Upon a common account; They have gladness so belonging unto them: They have a share in natural and temporal Joy, which is not altogether denied unto them. Christians they may lawfully joy and rejoice in outward Comforts, and be glad when such things as these are vouchsafed unto them. We have instances of it in Scripture in sundry Examples, wherein is shown how the Servants of God have oftentimes been very much affencted upon such occasions; and it hath not been improper for them so to be: Religion it does not destroy Nature, but rather perfects it; And as in other things, so also in this. Indeed the joy of Christians, in respect of outward things, is very much qualified and reduced; in regard of the manner of it, and in regard of the measure of it, and in regard of the time of it, &c. Such as these they must take heed, of having their hearts too much swollowed, and transported, and taken up with such matters as these are: They must rejoice with fear, and be glad with trembling, in regard of the great uncertainty and mutability of all these things here below. And they must so rejoice in their own welfare and prosperity, as in the mean time not to be unmindful of the Afflictions of their Brethren, which should serve very much to alloy and restrain the excess of their joy. But yet in a sober and moderate way there is a liberty allowed unto them for such affections as these are.  
Secondly, As there is joy belonging to God's Servants upon a common account, as Men; so upon a peculiar account, as Christians: Even of another and of an higher nature then is to be found in other persons. There's joy in God's people, which is the joy of God's people. As their peace is such a peace as the world cannot give, so their joy is such a joy as the world cannot have. Now this is called emphatically, The gladness of God's Nation, Psal. 106.5. Remember me, O Lord, with the favour that thou bearest unto thy people, that I may rejoice with the gladness of thy Nation. God's people they have a peculiar gladness both in regard of the things themselves, which they are glad of, as also in regard of the carriage of their minds and affections unto them, who first of all do rejoice in God Himself, as the Primary and chief Object of their joy: And then do rejoice in all other things besides in reference and subordination unto him: The joy of God's Children, it is of a spiritual and heavenly nature, and thereby distinguished from the joy of all other persons who are not of that number; which is commonly carnal and earthly, not onely in regard of the matter of it, but also in regard of the affection; not onely in regard of the things which it is conversant about, but also in regard of its conversation and exercise about those things.  
The business of joy or gladness, which is here exhibited to us in this Text, and which we are now to speak unto,( for the better opening of it to us) is considerable under a three-fold Notion: Either as a Grace, or as a Duty, or as a privilege. It is a Grace, in regard of the principle of it: It is a Duty in regard of the exercise of it: It is a privilege in regard of both.  
First, It is a Grace in regard of the principle of it: Joy it is a fruit of the Spirit, Gal. 5.22. Namely, this joy which we now treat of, which is proper to the Servants of God. The gladness which is in them is not onely a natural affection, or such a thing as does merely arise and proceed from natural temper, but it is a spiritual and supernatural disposition which is wrought in them by the Holy Ghost. And is of the same nature and condition with those other Graces which are mentioned therewith in the same Scripture; As Love, and Peace, and Gentleness, and Goodness, and Faith, &c. Which are effects of Regeneration, and of the work of the New Creature in us.  
Secondly, It is a Duty in regard of the exercise of it. It is not a matter of indifferency to Christians, whether they rejoice or no, but it is imposed and laid upon them, and commanded and required of them. The Scripture is very full in expressions which it hath to this purpose, as 1 Thess. 5.16. rejoice evermore. Phil. 4.4. rejoice in the Lord alway, and again I say rejoice. In Psal. 22.11. Be glad in the Lord, ye Righteous, and shout for joy all ye that are upright in heart. Yea this Duty is so necessary, as that the neglect of it is sometimes threatened by the Lord to those which omit it, as Deut. 28.47. Because thou servedst not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things, therefore thou shalt serve thine enemies which the Lord shall sand against thee, in hunger and in thirst, and in nakedness, and in the want of all things. God requires and expects from his servants, that they should occasionally be full of Joy.  
Thirdly, It is a privilege and a very great Advantage there, wheresoever it is observable: And in this notion is it here represented in this present Text. This gladness of heart which is here spoken of, it is so spoken of, as a very great mercy to those who are made partakers of it: And indeed so it is in the full latitude and extent of it. It is a mercy, if we take it in a natural sense; To be of a cheerful and comfortable temper and constitution. And so the Scripture does sometimes express itself about it, Prov. 15.13. A merry heart makes a cheerful countenance, but by sorrow of heart the spirit is broken. So Pro. 17.22. A merry heart doth good like a Medicine, but a broken spirit drieth the bones. And again, Prov. 15.15. All the dayes of the afflicted are evil, but he that is of a merry heart, hath a continual Feast. All which places, and the like, are true, being taken in a common acception of that joyfulness which does proceed from mere natural temper. But this is not all, nor the mercy which is here considerable; No, but such a cheerfulness doth both arise from spiritual principles, and also does proceed upon spiritual grounds and considerations. This is that which David does here signify, as especially belonging to himself, with the rest of Gods servants.  
From all together we may gather thus much, That Religion is no Melancholy business, as the World would represent it, and thereby cast a scandal upon it; That when men come to be Christians, they must bid adieu to all kind of joy and rejoicing whatsoever. No, it is not so; it does not exclude all natural joy, but it does especially set up spiritual. Indeed it cannot be denied, but that Religion has its sadnesses with it, as well as its joys, but those sadnesses, they end in joy. Theres sadness from the sight of sin, but then theres joy from repentance for sin, and the apprehension of sin pardonned. And this is that which is especially considerable of us. So far is a good Christian from being excluded from all manner of joy, as that indeed it does most properly of all other belong unto him. Theres none that have so much cause to rejoice( if they duly consider it) as the children of God, because indeed, it is they only who have the truest matter, and ground, and occasion of joy in themselves. Whats the ground and matter of true joy? why surely it is God pacified, and reconciled in Christ. Joy, it is the fruit of Peace, and therefore it is joined with it, Rom. 14.17. Peace and joy in the Holy Ghost. Where theres no peace, there can be no joy; that is, which is regular, and such as it should be: which by the way, serves to discard all wicked and ungodly persons, and to deprive them of this privilege. It is true, that they oftentimes have their jollities and frollicks with them, but they come not from true and sound joy: It is not gladness, but madness, the joy of such kind of persons. But the joy of Gods servants, it is such as is rightly founded and bottomed, and so it is such as is right and good unto them. As they know in whom they have believed, so they know in whom they have rejoiced; as we shall hear more afterwards out of this Text. And this joy, it is their peculiar privilege; therefore to this purpose they rejoice, not only in such things as those which are pleasing to flesh and blood, and agreeable to sense, but even in such things as are opposite and contrary. And so the Scripture acquaints us concerning them: As Rom. 5.1, 2, 3. Being justified by Faith, we have peace with God, through our Lord Jesus Christ, and rejoice in hope of the Glory of God; yea, not only so, but we glory in Tribulations; which is such a thing as the world is altogether unacquainted withal. And this is the first particular which is here considerable of us, viz. The Affection itself here mentioned, Joy or Gladness.  
The second is the seat or subject of this Affection. And that is here expressed to be the Heart; Thou hast put gladness into my heart. This is such as all sorts of persons in the world do not partake of, which yet seem to partake of gladness. There are many which have it extending no farther than their outward man. In their countenance, and in their speeches, and in their garments, and in their gestures, and the like; put a good face perhaps upon it, are jolly and merry to see to, who yet, if ye could but unbutton them, ripp them up, and see whats within them, ye should find other kind of cheer then that comes to: Even in laughter the heart is sorrowful, and the end of that mirth, says Solomon, is heaviness, Prov. 14.13. But the gladness here of David, and so of the rest of Gods servants, is declared to be here in the heart, which seem to carry these intimations with it.  
First, Its real and sincere; theres no falseness or hypocrisy in it, but it is that which it appears to be, and seems for. The gladness of the world, it is oftentimes more in show then it is in reality. But the gladness of a Christian, it is otherwise; Its real and substantial. Look as a Christian is real in all other Graces besides, in his Love, and in his Faith, and in his Humility, and so of the rest; so amongst the rest, he is real in his Joy and rejoicing likewise. As every thing else in him comes from his heart, so also does this. And as it is real in the nature of a Grace, so is it also real in the nature of a privilege.  
Secondly, It is secret and unseen: That which is fixed in the heart, is not so obvious to the eye, neither is it so easy to dive into it; no more is it always so easy to observe the joy of a Christian; though it be such as many times does break forth into the outward man, yet again it is as often retired. Therefore it is expressed sometimes by the hidden Manna, which no man knoweth saving he that receiveth it, Rev. 2.17. A child of God hath that great joy and comfort in his own heart, which worldly men cannot conceive, or apprehended what it is. A stranger doth not intermeddle with this Joy, as it is in Prov. 14.10.  
Thirdly, It is Firm, and deeply rooted. Its lasting and continuing: Thats also signified by Gladness in the heart. It has a good bottom and foundation with it, which is not easily removed; Your heart shall rejoice, and your joy shall no man take away from you, says our Saviour to his Disciples, Joh. 16.22. Where the heart rejoices, that joy is not easily spoiled, or destroyed, or taken away. As for the gladness and joy of worldly men, it is such as has no root or bottom in it at all; and so it quickly withers, and perishes, and fades away. The triumphing of the wicked is short, and the joy of the hypocrite is but for a moment, says Zophar, in Job 20.5. And as the crackling of thorns under a pot, so is the laughter of a fool, says the Preacher, Eccl. 7.6. that is, it makes a great blaze and noise for the time, but then it is quickly over. But now the joy of Gods servants, it is abiding, and such as will hold, as we have it expressed unto us in Esay 35.10. The ransomed of the Lord shall return, and come to Sion with Songs and everlasting Joy upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away. And thats the second thing here considerable of us, to wit, the seat or subject of this Affection, The Heart.  
The Third is the Original, or Conveyance, thats in these words, Thou hast put it, or given it; Dedisti laetitiam. The gladness, although it be in the heart, yet it does not grow out of the heart; no, but it is ab extrinseco, it is put into it. As we have not Grace of ourselves, so we have not joy or gladness of ourselves neither, which is the fruit of Grace: No, but this comes to us from the same hand as every thing else does, which has any thing of Good in it. It comes down from above from the Father of Lights. Therefore it is worth our observation, that it is not only said here impersonally, there is gladness in my heart; but as leading us to the Spring and Fountain of this gladness in him, Thou hast given it me. He that is the God of all Grace, he is the God of all comfort, and the Father of all Consolation. So that whosoever hath any thing of this, he must have it from him, and go to him for it. There are many, who when they are in any distress and sadness, which is at any time upon them, where they do, they think, find comfort and joy to be conveyed unto them, by betaking themselves to the creature, and something of that; but thats not the way to come to be partakers of it. They that would be glad of heart, they must go to the maker of the heart to bestow this gladness upon them, as being such, which belongs to him only to bestow it. And so much may be spoken of this passage, considered simply and absolutely in itself, and in the Proposition.  
Now further secondly, we may look upon it Relatively, and Reflexively, as coming from David in his Return upon it. As it was so in the thing itself, there was gladness in David; so it is that which he does here in this place seem to give an account of in these words now before us. And there are three things again which are here to this purpose considerable: First, That he observes it: Secondly, That he acknowledges it: Thirdly, That he declares it.  
First, I say he observes it, and takes notice of it, Thou hast put gladness into my heart. The servants of God, they are sensible and apprehensive of Gods favours towards them in this particular; they take notice, not only of temporal comforts, but of spiritual; not only of the Corn, and the Wine, and the oil, and such things as these, but also of the Joy; of the oil of gladness, as well as any other oil besides; and of this indeed more then of any thing else.  
Secondly, He acknowledges it; that is, he blesses and praises God for it. As he blesses himself from it, so he blesses God for it, as the Author and giver of it. It is not only a mere Narration, but it is also a Thanksgiving: Whatever might be the means and instrument of conveying Joy into Davids heart, David fastens upon God, as the Spring and Fountain of all to him.  
Thirdly, He declares it; that is, publishes it, and spreads it abroad to the observation of others. Joy, it is a communicative Affection, which delights in the discovering of itself to more then itself: And so it was here, it was in his heart, but withall, it breaks out at his lips. And thus much of this passage, as it is considerable also in the reflection. And so now I have done with the first General part of the Text, which is the Condition mentioned, in these words, Thou hast put gladness into my heart.  
The Second is the Amplification of this condition, in these words, More then in the time that their Corn and Wine increased. Which words, according to a different interpretation of them, have a different notion in them. We find them to be diversely rendered by different Translators; some red the words thus, Since the time that their Corn and Wine increased, a quo tempore, &c. And so that English Translation, which follows the Vulgar latin and the Septuagint; Others, they render the words thus, More then in the time, as our last and best English Translation which is now before us. According to the former reading, so this passage is an expression of the Date of Davids gladness, and the rise or occasion of it, from whence it took its beginning. According to the latter reading of it, so it is an expression of the measure of Davids gladness, and the height and transcendency of it, whereunto it did reach; and both of them very pertinently, at this time, considerable of us.  
We begin with the first of these Translations. Since the time that their Corn, and Wine, and oil increased. And so it implies the Date of this Joy and Gladness, or the rise and occasion of it. The word oil is not in the Original Text, according to any Copies of it which are now extant, and therefore is not in our last English Translation; but it is in all, or most of the Ancient ones, both of the East and West. And it is possible also to have been found formerly in some particular Hebrew Manuscript, from an easy dash of the pen, in some that transcribed the Copies, by changing Firosham, which signifies their Wine, into Firoshamen, which signifies Wine( and) oil. And so was, probably afterwards, still followed by Interpreters, as thereby thinking to make the sense more full and complete; because that in Scripture-language and account, oil is still reckoned up, as one of the greatest Emblems of increase, and part of Riches to them that enjoy it, as Hos. 2.8. I gave her Corn, and Wine, and oil, &c. that is, great abundance of all earthly possessions. And so likewise here in the Text, When their Corn, and Wine, and oil increased; that is, when their outward Estates were multiplied, and enlarged unto them. From this time that it was thus with these persons, which David mentioned in the verse before, that had asked Who would show them any good? as being worldly and earthly addicted, did God put Joy and Gladness into Davids heart; so that when they increased in Goods, he increased in Comfort. And thus it intimates two things especially to us; First, Davids disposition; and Secondly, Davids condition. His Disposition was this, to rejoice in the Welfare and Prosperity even of worldly Persons. His Condition was this, That whiles others partaked most of outward Comforts, he himself most partaked of inward;  
First, Here was his Disposition; To rejoice in the welfare and prosperity even of worldly persons. A good Christian, he does not envy men of the world for any worldly matters that they do enjoy more then ordinary, but rather on the otherside, is carried to a rejoicing in it, as it is here expressed unto us. The spirit that is in the world, it lusts to envy; yea, but God gives more Grace, Jam. 4.6. And this Grace is rather to be glad, than any thing else, as David here was.  
And the reason of it is this: First, Because a good Christian does bear a common love to all men, and so far forth desires their Good; being thus far like to God himself, who causes his Sun to shine both upon good and bad, and causes his rain to fall both upon just and unjust. It is for the Devil, and such as are lead by his spirit, to desire, and to delight in mischief. Those who are lead by the Spirit of God are of a far different and contrary disposition.  
Secondly, A good Christian rejoices in worldly mens thriving and flourishing in a way of the World, as whereby he thinks they may be any way encouraged, and drawn on to the doing of good with that which they have, as sometimes they may. David, when he saw these mens Corn and Wine increased, he was apt to think with himself, that they had now a fair opportunity given them, and put into their hands for the improving of their estates to Gods Glory, and the good of his people; and so he might rejoice in it, and be glad of it, even upon that account.  
Thirdly, A good Christian, he knows he has better things himself, and therefore does not envy others. Envy, it does commonly proceed from some defect apprehended in himself by the party that envies. But it is not thus with the Servants of God, and therefore they do more easily discharge themselves of this vile affection. They can rejoice in others increasings, because they know they have more of their own then that comes to. Rich men do not envy beggars. No more do the children of God men of the world. David, he had the Light of Gods Countenance shining upon him, and what needed he then ear or trouble himself any farther. It was sure to be well with himself, and better than with any of those, whom he saw so to prosper.  
This should accordingly be the endeavour of all sorts of persons whatsoever, To labour for this sweet affection, which is here commended to us, Not to envy or malign the prosperity and welfare of other people, but rather to rejoice in it, as David here seemed to do in this present Text. And that's the first thing here considerable, viz. His Disposition.  
The Second is his Condition, and that which befell himself: Since their Corn and Wine increased, My joy and gladness increased. And thus, as Joy was in the former point taken for a Grace, so here it is taken for a privilege. This is the great happiness and advantage of the Servants of God, that whiles others do perhaps more abound in outward enjoyments, they in the mean time do more abound in inward contentments. While others have most of the Creature, of that which is but the conveyance of comfort, they have most of the Creator, and of the reality of comfort itself.  
This God is pleased in his providence so to order, for the greater satisfaction of those who are his Servants, that they may not faint or be discouraged in themselves from any thing which they see to happen to other people, so as to think that their condition is any thing worse, and inferior to the other: Forasmuch as they have that which is much better that is bestowed upon them.  
And accordingly is this the Use which such persons should make of it, even to satisfy themselves in this particular. Whats the reason that any are so desirous of such things as these in the way of the world; Corn, and Wine, and oil; that is, Riches, and estates, and possessions? It is but that by these means they may procure the greater gladness to themselves, and increase their Joy. Why but now the Servants of God, they can have joy and gladness without them, at least without such a measure, and plenty, and variety of them. Therefore it is not here said, Thou hast put gladness into my heart from the time that my Corn and Wine increased; but that their Corn and Wine increased; so, as( I say) they had the things, he had the comfort of those things. And so much may suffice to have spoken of the first Translation of this passage, as it carries with it the Date of this Joy, in these words, Since the time that their Corn, and Wine, and oil increased.  
The Second is, as it denotes the Measure, or Degree of this rejoicing, by reading the words thus, More then in the time that their Corn and Wine increased; that is, I have more gladness in my heart from thy favour( which was mentioned in the verse before) then men of the world have from all their worldly possessions, and the Improvements of them. There are divers parts which are here observable of us, besides the main point of all.  
First, In that it is said here, When their Corn and Wine increased; there is this here supposed and implyed; That God is pleased very much in his providence, thus to order it to men of the world; even to give them oftentimes great enlargements of their outward and temporal estates. Such things as these, they do multiply and increase upon them. Thus Luke 12.16. The ground of a certain rich man brought forth plentifully. Psal. 17.14. The Psalmist speaks it there of them, whom he calls Men of the world, That they have their portion in this life, and that God fills their belly with his hide treasure, and that they leave the rest of their substance to their Babes. So in Psal. 73.7. Their eyes stand out with fatness, and they have more than their heart can wish. So Job 23: 9, 10. Their houses are safe from fear, neither is the rod of God upon them. Their Bull gendereth and faileth not, their Cow calveth, and casteth not her Calf; that is, they have great improvements with little loss or damage, or detriment accompanying of them.  
This God is pleased so to order, to show his freedom, that he may do with his own what he pleases; and sometimes to leave such kind of persons without excuse. God is good to all in some one kind or other: And to such as those in a way of the world, which, because it is oftentimes most aimed at, and looked after by them, it is accordingly most conserr'd and bestowed upon them. He fills those with his hidden Treasure, whom he does not always feed with his hidden Manna.  
Therefore let us not judge of Gods love to us, according to such effects as these are, for they are no infallible evidences of it. Those persons here mentioned in the Text, they were such as were strangers to God, and had little or no acquaintance with him; and yet this is that which is here signified about them, That their Corn and Wine increased: And so it may be with many other persons besides. Thats one Observation.  
The Second is this, That worldly persons, they do commonly very much rejoice, and exceedingly glory in their worldly enjoyments. This is also here implied, and supposed and taken for granted. For David, when he would set forth the joy which he had in Gods favour, he does it by preferring it before the joy of such kind of persons in such things as these are. Wherein he had said no great matter, if that their joy and rejoicing in them had not been indeed very great, as for the most part it is.  
And there is this Reason for it, Because such things as these, are most suitable and agreeable unto them. Mens joys are according to their desires, and according to their endeavours. Look what it is which men do most pursue in the want of it, they do most rejoice i● in the possession of. Now this, to worldly men, is the World, and the things of it; which makes it to be thus with them.  
But may not men rejoice in such things as these are? and in the Providence of God towards them in reference to them? Yes, no question but they may,( as I hinted before) in a sober, and in a moderate manner: But not so as making them their prime and chiefest happiness, nor to be overmuch taken with them. This they may not do, as being uncomely and unseemly for them: Therefore, it was that which Job did for his part, so much abjure, and renounce, and protest against. If I rejoiced because my wealth was great, and because my hand had gotten much, Job 31.25. Then let it be thus and thus with me. rejoiced, that is, carnally, and inordinately, and excessively setting my heart upon such things as these are, and placing my chiefest happiness, and delight, and contentment in them. This is that which it concerns men especially to beware and take heed of. When riches increase, set not your heart upon them, as the Psalmist elsewhere advices, in Psal. 62.10.  
Thirdly, We may here also very profitably and pertinently observe thus much, That there are certain seasons and proper moments of time for the improving and increasing of mens estates here in the world, which God is pleased in the course of his Providence to vouchsafe unto them. Thus Jer. 5.24. God is said to have given the former and latter rain in its season, and to have reserved unto us the appointed weeks of the harvest. So Levit. 26.5. Your threshing shall reach unto the vintage; and the vintage shall reach unto the sowing time, and ye shall eat your bread to the full, and shall dwell in your Land safely. So Act. 14.17. He left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness. Such times and seasons there are. And accordingly we should observe them, and take notice of them, and bless and praise God for them. We see how God hath been pleased now lately to deal with ourselves in this particular, by giving us seasonable showers in our necessity, and hereby giving us hope of a joyful harvest. Now it concerns us to be affencted with it, yet so as to have our hearts carried after better things. These are the parts implied, and included.  
But to come to the point which is here mainly and chiefly intended; More then in the time that their Corn and Wine increased.] Heres a Comparison made by the Prophet David, betwixt the Comfort which he had arising from the Light of Gods gracious Countenance shining upon him( which he had mentioned in the verse before) and the comfort which worldly men took in the enjoyment of their outward good things; and the former is preferred before the latter. The time of harvest, and of the coming in of the Corn, and the increase of it, it is in the nature and use of it, a time of great rejoicing, as the Prophet Esay expresses it to us in Esay 9.3. They shall joy before thee, according to the joy in harvest, and as men rejoice when they divide the spoil. Yea, but the joy which God's people do conceive from his Favour, it is a great deal more then this. And so more then the greatest Worldlings can take in their greatest worldly Possessions. This is the point which we have here now before us, as considerable of us.  
This is so, and will appear to be so, upon these following considerations. First, Because that Joy which does proceed from the sense of Gods Favour, it is more intimate and immediate to the soul then the other Joy is. In matter either of joy or grief, thats the greater still, which is the closer, and comes nearest to the mind. Now thus it is here. As for the comforts of the world, the Corn, and the Wine, and the like; it is true, that they do in some sense rejoice the heart; but they do it more remotely, and at some distance; So far forth as the soul does sympathise with the outward man, so far forth does it rejoice in the welfare and flourishing of it, and in such accesses as are made unto it. But now this spiritual joy which we speak of here, it is more immediate: The Soul itself, which is the subject of the Affection, is more directly partaker of the comfort, and so from thence must needs be more comforted.  
Besides which, we may also add hereunto, there is the Spirit of God concurring with it, to set home that comfort more upon it. Look as that Grief is greater, which hath the Spirit of God to prosecute and enforce it, as in Grief for sin, and trouble of Conscience: So that joy is proportionably greater, which hath the same Spirit to amplify and enlarge it. And this is that which is here very considerable in this particular. In this joy which a Christian does conceive from the lifting up of the Light of Gods Countenance and favour upon him, the Holy Ghost, who by his Office is the Comforter, does strike in for the further comforting of him, and the increasing of that joy unto him. And therefore is called joy in the Holy Ghost, Rom. 14.17. And here in the very Text itself( speaking to God) it is said, Thou hast put gladness into me.  
Secondly, It is more pure and unmixed; it is solid joy: Thats the greatest gladness, which hath the least of sorrow or sadness with it. Now thus it is also in this which we now speak of. The joy which is in the Corn and Wine increased unto men of the world, it is not without its Complications and admixtures of some grief with it; yea, and that also arising from itself: The more of the Corn and Wine, the more oftentimes of the Care and trouble which is consequent and attendant upon them, and thereby very much taking off from the joy and comfort of them: Yea but now this joy of Davids which did arise from Gods gracious countenance, and so the joy of the rest of Gods servants, which is in them upon the same occasion; it is pure and entire joy, and such as hath no sorrow with it; and so must needs be the greater joy in that respect also.  
Thirdly, It is more lasting and permanent; Thats the greater joy which is joy of the greater continuance, which will hold out, and not easily decay. Now such again is this joy whereof we now speak. As for the joy of the World, it cannot be of any long continuance, because the world itself is not so. The joy in any thing can last no longer than the thing itself, which is the Matter and occasion of that joy. Now as for this of the world, how fading and transitory is it. The Corn, how soon is it blasted? The Wine, how soon is it soured? The oil, how soon is it wasted, and spent, and dried up? All these things here below, they are of a flitting and passing condition, and so accordingly is the joy and comfort which is taken in them. But now as for this spiritual joy, it is of a more durable and abiding nature, as having both a more continuing object, whereupon it is fastened, as also a more constant Spring for the feeding and nourishing of it, and giving life unto it. In thy presence is fullness of joy, and at thy right hand there are pleasures for evermore, Psal. 16.11. Thus we see in all these respects, how the joy in the one is greater than the joy in the other.  
Now the Improvement which we may make of all this to ourselves, comes to this: First, To show us the exceeding happiness and privilege of the Servants of God above all other men besides, and from thence to make us in love with their state and condition itself. Heres more gladness belonging to them then is to be found any where else; and therefore we have no cause to think otherwise than comfortably of them.  
Heres that which may take off the scorn which worldly people are apt to cast upon the people of God, who, because it may be they do not so much abound in worldly matters as they themselves do, therefore think meanly of them, and look upon them as inferior to them. Alas, how much are they mistaken in so thinking! Whereas Gods people in their greatest wants, are capable of greater comfort, than such as those in their greatest abundance. A mans life is properly the comfort of it: He is certainly the happiest man, not that has the fullest enjoyment, but that has the greatest Contentment. Forasmuch as a mans mind is indeed a mans self: he must needs be the happiest person, that has the freest and cheerfullest spirit, whose mind and soul rightly qualified, and proceeding upon good grounds, is fullest of joy and rejoicing. Now thus we see it is here with the Servants of God; Thou hast put gladness into my heart, more than when their Corn and Wine and oil increased. As for Corn, and Wine, and oil, and such things as these are, if there be any benefit at all in them, it is this, that they refresh the spirits, and cause gladness to them that receive them, and are partakers of them: According to that of the Prophet, in Zech. 9.17. Corn shall make the young men cheerful, and new Wine the Maids. And so again, that of the Psalmist, in Psal. 104.15. Wine, that maketh glad the heart of man, and oil, that makes his face to shine; and Bread, that strengtheners mans heart. These are the benefits of such Creatures, and enjoyments as these are, to have such comfortable effects as these with them; and abstracted from these, what are they? even as good as nothing at all. Comfort and gladness is all in all in any enjoyment. Now this is that which the people of God do partake of from the sense of his favour, whatever state or condition they are in. And it is they which have the kernel, while others have no more but the shell.  
Therefore Secondly, Heres ground of patience to Gods Servants when he is pleased at any time in his Providence to deprive them of such things as these are; to take the Corn and Wine and oil from them, as he is pleased sometimes to do; that he does not therefore absolutely take all joy and comfort from them, as being able to supply it and to make it up to them in a better way: If God takes away such things as these, yet if he imparts from hence more of himself, theres nothing lost in conclusion by the bargain. As the Prophet answered King Amaziah there in the story, 2 Chron. 25.9. when he asked him, what he should do for the hundred Talents of Silver which he had given to the Army of Israel; Oh says he, Trouble not thyself about it, the Lord is able to give thee much more then this. Even so may we likewise say in this particular: Therefore the Believing Hebrews, They took joyfully the spoiling of their goods, knowing that in Heaven they had a better and more enduring substance. Their future blessed condition, and the assurance of this condition to them in the present comfort and joy which they now felt in their hearts, it was ground of satisfaction in their present worldly loss: And so it may be likewise to any other in the same circumstances and condition with them.  
Thirdly and lastly, We see here where to place our chiefest care, and endeavour. If there be more joy to be found in Gods favour, then there is to be found in the Corn and Wine, what a madness then is it to lay out all our pains upon those in the neglect of this? What is this but to prefer the worse before the better, shells before kernells? pebbles before pearls, chaff before wheat and good Corn itself?  
And so I have now done with this Text, in both the parts of it: In the Condition, and in the Amplification. Thou hast put gladness into my heart, &c.   

SERMON VIII.  PSALM 4.8. 
I will both lay me down in peace and sleep; for thou Lord only makest me dwell in safety.  
There is no better Argument or Evidence of a Quiet and composed Spirit, then ability to frame ourselves to such an outward Carriage and Behaviour, as is best suitable and agreeable hereunto. Therefore the Prophet David, that he might manifest and demonstrate the one, he does mention and assert the other, that he might prove he had such gladness of Heart( as he professed in the verse before above his Enemies and worldly men in the midst of their Riches and Abundance). He does make it good by this discovery, that in this present estate and condition, in which he now was, he could lie down and take his Rest; which many of them, whose Corn and Wine and oil did increase unto them in a very great measure were not now able to do. This is the Connexion and Coherence of these words in this Scripture, I will both lay me down in peace, and sleep, &c.  
IN the Text itself we have two General parts considerable. First, Davids privilege or happiness itself. Secondly, The Ground or foundation of this his happiness. His Happiness itself, I will both, &c. The Ground, For thou.  
We begin with the first, viz. His privilege or Happiness simply considered, I will both lay me down, &c. Now this is again considerable of us two manner of ways: First, In the Letter and Proposition of it. Secondly, In the scope and drift of it. According to the former, so we have in it the comfortableness and advantage of Natural rest. According to the latter, so we have the Comfortableness and advantage of Gods favour, and the Light of his Countenance mentioned in the Verses before, and here demonstrated in the effects and consequents of it.  
It may not be amiss for us to take notice of both: And first of the former, viz. The advantage of Natural rest; a common and temporal Blessing, but yet not so commonly acknowledged and taken notice of as it is fit it should be: And therefore I will a little put ye here in mind of it. We have it here exhibited to us under a double expression: First, Of composure to rest, I will lay me down in peace. Secondly, Of rest itself, and Sleep.  
First, Take it in the Composure, I will lay me down in peace: Theres a great matter in that, and a very great blessing it is, when we can do so, and promise ourselves to do so. It is that which all in the World cannot do; there are some which have hardly any where to lay themselves down, not a bed hardly to lie in. If so, yet cannot say that they will lie down in peace in it, as being encompassed with many fears and terrors, which are round about them, ever and anon expecting to be raised, and fetched out of their beds. But now with David( it seems) it was otherwise, and he acknowledges Gods mercy and goodness to him in it, which he mentions with thankfulness. It is that which we have cause also to do for our own particulars. That it is so with ourselves, yea, and has been so all along these troublesone times which have been upon us; we have been enabled( here in this City) to lie down in peace, when as many of our Brethren abroad, almost in all places of the country, have not been able to do so. Yea, and that we are able to do so still notwithstanding the uncertainty and perplexity of the times in which we live; for us, in such a place as this is, and in such circumstances, every night to lie down in peace( as through Gods goodness and providence we do); I know not( Beloved) how you may esteem of it, or what light thoughts any of you may have concerning it, but for mine own part, I look upon it as a very Great and Admirable Mercy and such as we have all great cause to be much affencted withall, and I desire that accordingly we may seriously lay it to heart, and make a good answerable Use and Improvement of it.  
But Secondly, To the Composure, add the rest itself, and sleep: These are two things; to lie down to sleep, and to sleep; and every one that can promise themselves the one, cannot yet promise the other. There is( as Solomon tells us, Eccl. 8.16.) that neither day nor night seeth sleep with his eyes. And David in another place( though not in this) Thou holdest mine eyes waking, Psal. 77.4. and Job 7.3. Wearisome nights are appointed unto me. And Deut. 28.67. In the morning thou shalt say, would God it were evening; and in the evening, would God it were morning, &c. This is the case of many, so restless and voided of sleep are they; though they lie down to sleep, yet they cannot: but here now they are joined both together. It is a mercy to lie down in peace, though one should wake all night long; but to lie down in peace and sleep,( it may be to sleep as soon as we lie down) what a great mercy and favour is this, and how much to be acknowledged by any amongst us which are partakers of it. But these things I will not stand upon, only( as they here lie in my way) I cannot but touch them, and desire you to take notice of them. So much briefly of the words, as they are considerable of us in the Letter and simplo Proposition of them.  
Now further, and more especially, we are to look upon them in their scope and drift, and the purpose for which David here principally did make mention of them, which was, not only to give us an account of himself, in order to his sleep and natural rest, but the state and condition which he was in, whereof this was a symptom and evidence. He hereby shows us that quietness and tranquillity of spirit that was upon him, who could now frame himself hereunto: And there are divers things, which are here accordingly observable of us, which we will take notice of as they offer themselves to us.  
First, We see here the security and fearlessness of a godly person, who is in the Love and Favour of God, and hath this evidenced and made good to his soul. He is one that is free from all inordinate disturbance, and disquietness of spirit: This is signified to us under this phrase of lying down in peace, and sleeping; forasmuch as those which are full of anxious thoughts, their sleep is commonly broken therewith, and they are deprived of their natural rest; therefore freedom and quietness of spirit is described unto us by the contrary expression, and this is here attributed to one in Gods favour, as the Prophet David now at present was, and as he intimates here in this Text. Theres nothing( unless it be our weakness) which hath cause to break our sleep, if we be in peace and favour with God, and have his Countenance shining upon us, we may in this case lay ourselves down with a great deal of quiet, and holy security. This is that which is chiefly pointed out to us in these present words. It is not absolutely to discharge us of all kind of fear whatsoever; which, according to the danger which we are in, we may have in us in a natural way, and the best men that are have had, yea, and ought to have likewise; but it is to free us from the perplexity of it. Those who are reconciled to God, and in his love, they have a privilege in this particular above all other persons whatsoever, so as in patience to possess their souls, in the midst of the greatest outward trouble. The like expression with this we shall find in Psal. 3.5, 6. I laid me down, and slept, I awaked; for the Lord sustained me. I will not be afraid of ten thousands of the people who have set themselves against me round about. And so Psal. 23.4. Yea though I walk through the valley of the shadow of death, I will fear no evil, for thou art with me; thy rod, and thy staff, they comfort me. And Psal. 46.2. Therefore will we not fear, though the earth be removed; and though the Mountains be carried into the midst of the Sea. In these and the like expressions in Scripture, have we signified to us the Advantage of Gods favourites in this respect.  
This is grounded upon that persuasion which they have of God himself, and of his affections towards them: When Gods children shall consider this with themselves, that all things are under his power, and in his disposing: And then withall, that he will do nothing but what may make most for their good and benefit; this must needs very much satisfy them, and breed a great deal of quietness in them, and so it does. It did so here in the Prophet David, and it will do likewise in any others besides, which are of the same spirit, and in the same condition with him.  
Let this then still make us further in love with the state of Gods People, and take notice of their exceeding great happiness in this regard. What a wonderful privilege is this, and how much to be desired, especially in Times of danger and distraction; such as these which are now upon us, to have a free and quiet mind in ourselves, and not to be disturbed: See here the readiest way unto it; namely, by getting ourselves into Gods favour, and endeavouring to have this sealed to our souls: It will pacify us, and quiet us, and alloy us, when nothing else will; and we shall be able to trample upon all kind of evils whatsoever. And thats one point here considerable, The holy security and fearlessness of a godly person. Those which are in favour with God, they have a special freedom of spirit upon them, which composes them in the greatest Assaults.  
Secondly, Here is implyed also this by way of Opposition. That none can well thus compose themselves, but those which are thus affencted. None can lie down in peace, and sleep securely, but those who have made their peace with God, and are in favour with him. As it is the disposition of such to do so; so it is the property of such alone. There are none which can rightly do it but they. David supposes that here, in the order and method of the Text, who first premises this prayer, That God would lift up the Light of his Countenance upon him; from whence he might have gladness in his heart, and then adds, I will both lay me down in peace and sleep; as one that thought he could never do the one without the other: No more indeed he could not, nor any other besides. A Guilty Conscience can never lie down in quiet: As long as theres any sin upon the soul, which is fostered and unrepented of, there can be no peace at all in it; or if there be, it is such as will not hold; it is very fickle and uncertain, and such as has no ground for it at all. And the reason of it is this, Because in such a case as this is, Men are both exposed to all kind of dangers, and discharged of all kind of protection. And have not they then great cause of fear in themselves? This is the case of wicked men, and such as are under Gods displeasure. Theres no evil but it may fall upon them, and theres none that does undertake the rescue or preservation of them. As for those which are in Gods favour, and dwell under the shadow of the Almighty, the Psalmist does at large show the happiness of them in this particular, Psal. 91.4, 5. That he will cover them with his feathers, and that under his wings they shall trust; that there shall no evil befall them, &c. but that he shall give his Angells charge over them. But now as for those which are wicked and ungodly persons, and that live and walk in their sins, they have no such promise as this made, or belonging unto them, but must here shift for themselves what they can: Neither does God undertake to preserve them, or his Angells to protect them.  
How should this then very much awaken, and keep awake all such kind of persons as those are? How shall any one now dare to lie down in the Guilt of any known sin, and fall asleep in Gods anger and displeasure; when as, for ought they know, they might wake in Hell itself? Oh let none that profess themselves Christians offer to do so: As ye desire to have quiet and sound sleep, so labour to have pure and undefiled Consciences: As ye desire to lie down in peace, so lie down in innocency, and the assurance of Gods love to your souls: Give no sleep to your eyes, nor slumber to your eye lids, till ye have first made your peace with him. It should be the work indeed of every evening and closing of the day; consider what breaches have been made upon our Souls by any sin, and make them up betwixt God and us; that so we may here with David, Lay ourselves down in Peace, and sleep. Yea, and be careful how we spend the day before-hand. As we desire to sleep in the Night; so let us watch in the Day: take special heed to our carriage and behaviour then; Those which pass their dayes in wickedness and vanity, and idleness, and folly, and sinful pleasures, what comfort can they have in themselves, when they come at night and lie down in their Beds to sleep? when their Consciences shall here fly in their faces, and accuse them for their miss-spent hours; whereas on the other side, if they had been well employed, they might now lie down with a great deal of comfort, and contentment to their own Spirits: That day wherein men have been doing good, and bringing glory to God, whether in their general or particular Callings, it will have a comfortable Evening with it; and they may safely commend themselves to God for his preservation, who have been careful and conscionable in his Service. The sleep of such labouring men it is sweet, whether they eat little or much, as the Preacher speaks, Eccl. 5.12. whereas others they have no such good ground of security afforded unto them; but have this as their lot and portion, to lie down in sorrow.  
Thirdly, Take another Observation, which seems here also to be implyed; and that is, that great Estates in the world, they are for the most part occasions of great Distraction and Disquietness of Spirit, and such as are subject to break men of their natural rest. This I gather from the coherence, and the inference of these words upon the former: David had in the foregoing verse signified thus much unto us; That God had put more gladness into his heart, than when their Corn and Wine increased. How does he now make it good? Why even from hence, that he could lay himself down in peace and take his rest, which they were not able to do; This is that which Solomon hath also  told us and acquainted us with, Eccl. 5.12. That the Abundance of the Rich will not suffer him to sleep; Those which have Great and vast Estates, they have usually great Cares and Fears, which are attending upon them, from whence they are deprived of those natural Comforts and Blessings, which some others that have less, do enjoy.  
I shall not need to spend much time in the demonstrating of this point unto you, which is clear enough from common Experience; only teach you to make a good use and improvement of it, which is from hence not to be too much pursuing of these outward things, and the increase and abundance of them; for hereby your minds will be never a whit the more free, but rather entangled and perplexed, Crescentem sequitur cura pecuniam; As the Corn and Wine increases, so does the sleep diminish with it; that is, that freedom and quietness of Spirit which otherwise might be vouchsafed unto you, perhaps in a meaner condition. Remember that of our Saviours; That a man's life consists not in the abundance of the things which he possesseth, Luk. 12.15. And again, that of Solomons: That the Blessing of the Lord maketh rich, and adds no sorrow with it, Prov. 10.22. And therefore labour not so much for great Estates, as to have that which ye have, whether little or much, to be sanctified unto you; that so in the enjoyment of it, you may have peace and comfort in yourselves.  
What was the Reason that David could sleep with his Estate, rather than his Enemies with theirs?( for he was not without an Estate neither; he was a King, and a great Man) It was this, because it was sanctified, and sweeten'd to him by the love of God: He had the light of Gods countenance upon him, which was more to him, than all his wealth besides; and this made him to sleep so sweetly with it. If he had no more but the Corn and Wine increased unto him, as it was with those worldlings, whereof he here speaks, he might perhaps have lain awake as well as they; but now having the love of God with it, this causes him to lie down in peace. Therefore let me here speak a word to such amongst you as have great Estates, or desire to have so; Assure yourselves this, that ye shall have no further contentment in them, than as they are qualified and sanctified to you through Gods love in Christ; as they were ●ere to this Holy man David: Do not think that a great Estate of itself will give you freedom of Spirit.( as many are apt to think with themselves) Oh when they have got so much, and so much; then they shall be quiet, and at rest, and their minds troubled no further; Believe it, it's rather the contrary, and so you will find it; nay, I fear, some of you find it so already: There must be somewhat else with it, which must take off from the vexation of it, and in stead thereof, make it sweet, and comfortable to you, which is this alone that I have now mentioned and name; when as that which ye have, ye have coming to you from Gods love and favour, and have that sealed and confirmed unto you, for your more free enjoyment of it, otherwise, ye can never be able, when the Corn and Wine increases, to say here with the Prophet David, I will lay me down in peace, and sleep.  
Before I pass this Head, take notice of one thing more, which is expressed in some Translations, I will together lie down and sleep; as referring this, not only to Himself, but to others also with him. Simul accubabo& dormiam; Jachdau Eskchevah ve-jshan.] Which may relate either to his Friends, or to his Enemies; To his Friends, thus; That not only He himself would now rest for his own particular, but also his Family, and Relations together with him: To his Enemies, thus; That he would now be so confident, as to lie down in quiet, even in the midst of them: This word of Society, and Conjunction, which is here used, it may refer to either of them.  
First, To his Friends and Relations; to his Family, and Those about him; He promises security not only to himself, but to them; This is the privilege of a Godly man; that he confers the Blessing of Protection upon all which are near him, who fare the better for his sake; and they also may sleep so much the quieter in reference to him: Good men, their Goodness is diffusive; not only in the thing itself, but in the consequents of it; As Noah, all that were with him in the Ark, they were preserved as well as himself; and Lot, not only Himself, but his Sons and Daughters were saved from the Destruction of Sodom upon his account.  
We see here from hence, First, what great encouragement all men have to walk in good ways, and to be in good terms with God; whereby they do provide, not only for their Persons but their Relations; and they cannot better do that, then by taking such a course as this is; when we walk in the fear of God, and do that which is pleasing in his fight, and perfect our hearts with him; all which have interest in us, are near unto us, and dwell with us; they shall partake of the same Blessings and privileges of Preservation together with ourselves.  
Secondly, We see here also the advantage of being in Good Families, and under Godly and Faithful Governours of them; forasmuch as those, which are so, are much provided for by them, and they have those Blessings attending upon them in this regard, which others want. And that's the first Reference; Together, i.e. Together with my Relations.  
Secondly, Together, i.e. in the midst of mine Enemies. It may refer also to them, Inter medios cleros; In the midst of the Pots, as we have that expression there, in Psal. 68.13. Though ye have lain among the Pots, yet shall ye be as the wings of a Dove, &c. Or as Peter amongst the Souldiers, in Act. 12.6. where it is said, That he was sleeping betwixt them when he was bound with two chains. We find in Psal. 57.4. David thus expressing himself; My Soul is among lions, and I lie even among them that are set on fire, even the Sons of men; whose Teeth are Spears and Arrows, and their Tongue a sharp Sword. And yet even amongst such as these could he lie down in peace and sleep. This is the advantage of the Servants of God; That even like Daniel, they can lie down in quiet in the lions den, when they have such apparent danger upon them.  
The Reason hereof is this, Because they know that these are restrained by an Higher Hand; Their Enemies are in a chain, and so though they be in the midst amongst them, yet they shall suffer no harm from them; My God hath shut the lions mouths, that they have not hurt me, &c. says Daniel of himself there in Dan. 6.22.  
This is a comfort to all the Servants of God, That when trouble is near unto them, He is near unto them also; He is a present help in trouble: And when they are in the midst of Enemies; they are likewise under the shadow of his wings: As the Mountains are round about Jerusalem, so is the Lord round about his People, from henceforth even for ever; Therefore they that trust in the Lord shall be as Mount Sion, that cannot be removed, Psal. 125.1, 2. And so now I have done with the first general part of the Text, which is David's privilege of security itself, I will both lay me down in peace, and sleep.  
The Second is the Ground of it, in these words, For thou Lord only makest me to dwell in safety. Which words may again be considered of us two manner of ways: Either 1. Absolutely, as they lie in themselves. Or else 2. Respectively, as they carry in them the Ground and Foundation of Davids Security.  
First, Take them Absolutely, as they lie in themselves, Thou Lord only makest me to dwell in safety. And here again take notice of two things more. First, The blessing itself, and that is safe Habitation; To dwell in safety. Secondly, The Author of this blessing, and the Person that bestowed it upon him, and that is God; Thou Lord only.  
For the First, The Blessing itself; it is a safe and secure habitation, to dwell in safety. This is a very great blessing, and so to be acknowledged, where ever it is vouchsafed. It is a mercy to have any where to dwell; not to be as it was with the Apostles, which had no certain dwelling place, 1 Cor. 4.11. Or as Christ himself, who had not where to lay his head, Matth. 8.20. But the accommodation of ones dwelling, that is an addition to it, and it is that which is expressed in this place, to dwell in safety. It is not said, to dwell richly, and splendidly, and magnificently: No, but to dwell in safety; which is more than all the rest: so to dwell, as to be free from those dangers which many mens dwellings are exposed unto. This was that Mercy which the Prophet David did here acknowledge, as granted to himself. And it is that which God promises to his people, as a great Blessing belonging unto them, Esay 32.18. My people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places. And Jer. 33.16. Judah shall be saved, and Jerusalem shall dwell safely. And Ezek. 34.28. They shall dwell safely, and none shall make them afraid. When we consider but how many Dangers, both our lives, and conditions are subject to, this must be acknowledged a Great Mercy. And therefore, wheresoever we do enjoy it, we have great cause to be thankful for it. That God preserves us, and keeps us safe in our Dwellings, and that we fall not into those evils in this kind, which some others do afore us. We have had many great Fires, and many thousands of Habitations burnt down in several parts. What a Mercy is it to us, that it is not our own condition! and how much does it concern us accordingly to be affencted with it. That God makes us to dwell in safety, yea, and that also some of us in a diversity and variety of Habitations, in City and in Country both: Ye go into the Country, many of you, and leave your houses here in the City; and when ye return, ye find them in safety. Ye come out of the Country, and leave your houses behind you there, and when ye return, find them safe too; not invaded by Robbers; not visited with sickness, or Pestilence; not consumed with Fire: God preserves you, and makes you dwell in safety, both at home and abroad, present and absent, in one place as well as another. I know not whether ever ye think of such things as these are or no, or are careful to lay them seriously to heart( I hope ye do, at least divers amongst you) but if ye do not, I am sure ye have cause; and to be careful to walk answerable to such great Mercies as these which are vouchsafed unto you, that so whiles they are common Mercies in regard of Gods Dispensation, and ordering of them, yet they may be special, and peculiar, in regard of your improvement, and making such an use of them, as it becomes you indeed to make.  
And further, Let us so carry ourselves, as that it may still be so with us, and that the Lord may delight to continue such a Mercy as this to us: This is done no better way, than by walking constionably before him, and by yielding obedience to him, as it is in Prov. 1.33. Whoso hearkeneth to me, shall dwell safely, and shall be quiet from fear of evil. As we desire to dwell safely, let us be careful to dwell holily; let us sanctify our dwellings and habitations, by Prayer and Religious performances, and peaceable, and profitable, and Christian dwelling in them. God will more easily preserve such dwellings, wherein Himself dwells: And such are those which are thus qualified.  
There are divers Branches of them; I'll name them distinctly. First, Piety and Religion; Let that dwell with us, as we desire ourselves to dwell in safety. Dwell according to knowledge, as it is in 1 Pet. 2.7. And let the word of Christ dwell in you richly, in all wisdom, teaching and admonishing one another, &c. Col. 3.17. Those that dwell in their houses like Heathen, without any regard at all had to the Worship and Service of God; how can they expect to dwell safely in them, when as by so doing, they expose themselves to a curse? as it is in Jer. 10.25. Pour out thy fury upon the Heathen that know thee not, and upon the Families that call not upon thy name. What was that which secured Abraham and his Family in the Destruction of Sodom, and caused God to deal so graciously with him, as to give him warning of it? ye may see there in Gen. 18.19. I know him( says he) that he will command his children and household after him, and they shall keep the way of the Lord, to do Justice and judgement, &c. Thus, Deut. 6.7. These words, thou shalt teach them diligently to thy Children. So Rom. 16.5. Salute Aquila and Priscilla, and the Church that is in their house. Why the Church? namely, in regard of those Godly exercises and performances, which are done by them, and amongst them: When we thus make our houses Churches, God himself will make them Sanctuaries, and places of safety and Refuge, both to ourselves, and other persons with us. Thats one way to dwell in safety; To dwell in Piety, and in the fear of God.  
Secondly, In Justice, and Honesty, and Righteousness. Fraud, and deceit, and oppression, and unlawful gain, it will weaken the best House that is, untyle it, and pull it down upon the heads of the Inhabitants; woe unto him that coveteth an evil Covetousness to his House: that he may set his nest on high, that he may be delivered from the power of evil. For the ston shall cry out of the Wall, and the Beam out of the Timber shall answer it, Hab. 11.20. unjust gain, it will pluck up an house from the foundation, and cause the Dwellers in it( at last) to come to mine.  
Thirdly, In peace and friendship, and love, and quietness of Spirit; That's another security to an Habitation. The Fire of Contention, it many times kindles another fire, which is more felt and declined than that is; whereas amiableness and peaceableness, and sweetness, it is a sure defence, and protection there where it abides.  
Lastly, Charity, and giving to the poor, That's another guard likewise; and a great means and conducement to this safe dwelling, whereof we now speak: as engaging the Hearts and Prayers of many of Gods Servants for us, which are far better, and stronger than many other fences besides, which we are capable of. And thus much for the first particular: viz. The Blessing itself here acknowledged; viz. To dwell in safety.  
The Second, is the Author of this Blessing, and that is expressed here to be the Lord: and that with an Emphasis; Thou only. So then we see whence it is that this safe dwelling does happen to us: namely, from God himself, whiles it is said to be from him, and from him only, as it is here expressed; There are two things which follow from it: First, That it is not a business of mere casualty, and chance, a thing which falls out by the by; no, but that there's a Providence in it; and it is God that orders it. Secondly, That it is not a business neither of mere endeavour, which is procured so much by our own watchfulness, or means which we may use for the securing and defending of ourselves; no, but by the Blessing of God.  
First( I say,) It is not a business of casualty, a matter of mere accident and chance; but a thing set and determined, and that by God himself, whose Providence is active in it; As he determines the Bounds of our Habitations, where, and how long we shall dwell, Act. 17.26. So he determines also the Manner of our Habitations; How and in what sort we shall dwell, and so far as it is well, and in safety( as it is here expressed in the Text) so far it comes under his providence.  
This were well to be thought of by us, that so accordingly we might improve it, and behave ourselves suitable to it. For there are a great many people of the world, which seem to be of another opinion; which think, that if they be in safety, or in danger; that it is all one in regard of Providence; which disposes neither condition unto them: But we which profess ourselves Christians, should be otherwise minded, and should eye God as in all other of his carriages and dispensations to us; so amongst the rest, in regard of our dwellings, and the place and manner of our Habitations. For this we have a very good pattern in the Example of this Holy man David, who does here with a great deal of Thankfulness aclowledge God's Providence in it; and does not only take notice of the Thing, but also of the Conveyance; He does not only say thus, and no more, I dwell in safety; which had been enough as to the signification of his own state and condition; but he adds withall, Thou Lord makest me to dwell in safety; expressing hereby with it, his acknowledgement of Gods Providence in it, as a business not of mere Casualty, but Determination.  
Secondly, As not a business neither of mere Industry and endeavour; It is not I dwell in safety, because I have a strong, and well-fortified House; because I have many Neighbours about me; because my House is well watched and guarded; No, but because thou Lord makest me; There's the resolution of the business; It is thou, and thou only that makest me to dwell in safety; Thou only, i.e. Thou chiefly. So thou, as that nothing without thee; nor any other ways than from thee. David would hereby signify that all means of safety and preservation of him whatsoever, they did receive their efficacy from God, and were successful in his concurrence with them. And so are we likewise to aclowledge as concerning ourselves, we are not to neglect the means which God does in goodness afford us; but when all is done, give the strength of them all to Himself. And say here with the same Prophet in another place, Except the Lord build the House, they labour in vain that build it. Except the Lord keep the City, the watchman waketh but in vain; It is in vain for you to rise early, &c. Psal. 127.1, 2. All our Bolts, and Bars, and Locks, and Fences, and Watches, and strong Custodies, they are but in vain, without his watchfulness over us. And truly sometimes( as it falls out) we may say it is God only indeed; that is, that it is he alone which does it, not only he principally; but none but he, and no-body else; when we shall consider that little regard, which now and then we have of ourselves, or others for us; when we shall consider sometimes the carelessness of watchmen and such as are appointed for our protection; sometimes the carelessness of Servants, and those whom we trust with it; sometimes our own carelessness, and not thinking any thing of it ourselves. When we shall lay all these together, and notwithstanding the many hazards and dangers which we are in, and exposed unto, shal find ourselves yet delivered and preserved, and kept safe; may we not here now justly say, It is thou Lord only makest me to dwell in safety. Would it not be otherwise with many of us sometimes, if it were not for this eye of Providence which is graciously cast upon us? which wakes for us, when we are asleep ourselves, and protects us sometimes( in a manner) whether we will or no? I beseech ye, think of these things, and be affencted with them.  
And let us make this use of it; That this Preservation and Care of God for us it may not be in vain; but that we employ this safety which he has given us to his Honour and Glory; In a morning when we awake and see ourselves safely kept for the night now past: what an engagement should this be now to us, to prevent us and keep us from Sin all the day after, and to quicken us in our work and duties, according to the several opportunities which God puts into our hands? What shall God keep us in safety, for us now to Sin against him so much the more freely, and with the greater eagerness and intention of mind; shall we make no better use of our safety than comes to this? Oh for shane let us not do so; but rather argue and reason thus, Lord thou hast kept me in safety, therefore I will keep myself in purity; Thou hast kept me from danger, therefore I will keep myself from sin; Thou hast preserved me, and therefore I'll serve thee. Then we shall make a right use of this our Dwelling in safety indeed: whereas otherwise we shall but provoke God to remit of his Providence towards us, and the safer he hath kept us hitherto, the more hereafter to expose us to danger.  
Thou Lord only,] Some red it. Thou Lord in a special manner, or after a peculiar sort. Singulariter: So the vulgar latin, St. jerome Specialiter. Aquila. {αβγδ}, which come all to one and the same effect. And the point which is hereby signified is this: That God takes a special care of the preservation of those which are his People, and of all others besides; we are here to look upon David as a Godly man, and one that was in favour with God, as he speaks of himself in some Verses before in this Psalm; The Lord hath chosen him that is Godly to himself, ver. 3. Now for such an one as this is, God has a special piece of Custody for him to keep and preserve him, and to cause him to dwell in safety. There is a Common Providence which God exercises to all his Creatures, He is the Preserver of Men, of all men, 1 Tim. 4.10. but there's a peculiar Providence, which God vouchsafes to those which are his Children, specially of those that believe. And this is that which we have here now commended to us out of these present words; Thou Lord dost peculiarly make me to dwell in safety. We shall observe this in sundry instances and examples which we meet withall in Scripture; In Noah, in Lot, in the Israelites, in the Mourners for the Abominations of Jerusalem; there was special care still had of these.  
And the Reason of it is this, because such as these, they are near and dear unto him; they are his Jewels, and his peculiar Treasure; and therefore he will spare them accordingly; as it is Mal. 3.17. The greater Interest that God has in us, and the more use that he has at any time of us, the more special and peculiar protection have we from him; David, he was a favourite, as was signified in the words before; therefore He preserved Especially.  
Let us therefore for our own particulars, take care that we may be such; that so we may upon these terms pled with him for his preserving of us. As David, in Psal. 86.2. Preserve me, for I am holy; or, One whom thou favourest, as some red the word; chasidh. Save thy Servant that putteth his trust in thee: And, I am thine, save me, &c.  
And then let this also make us to serve God so much the more carefully: If he preserves us with a special preservation, let us then serve him with a special Affection; Let us be somewhat more than ordinary in our carriage to him: Whiles he is so in his dealings with us, we should give him, not only the homage, and common obedience of Creatures; but also, together with it, the special love and respect of children, that so he may spare us, as a man spareth his own son, that serveth him, as it is in the place before cited, Mal. 3.17. There is nothing more unsuitable and unworthy, then whiles he does vouchsafe unto us special protection, we should put him off with common behaviour. Therefore still remember this singulariter; this Specialty upon all occasions, and let this have an influence upon us: especially considering, that God has fitted us, and qualified us accordingly. He hath given those which are his children, special and peculiar principles, whereby they might be enabled to serve him after another sort and manner than others are able to do: And a specialty of ability, calls for a specialty of improvement answerable thereunto. So much for that, as we may take the word in that sense, Thou only; that is, Thou specially; and referring it to the manner of preservation, which is more peculiar.  
Again further, There are some which carry it also to the person preserved, and red it thus, Thou Lord makest me to dwell alone in safety; that is, In safety whiles I am alone, and separated from all other company: So the Hebrew word te-vadhadh will very well bear it; and the Septuagint seems to take it, which renders it {αβγδ}. According to that in Deut. 33.28. Israel shall dwell in safety alone. God preserves his people, not only in company, but in solitude; when they have none about them, or near unto them, or at hand to guard and protect them. It is that which he is able to do, and it is that which he is willing to do likewise, and they may expect it from him. And it may teach us accordingly to satisfy ourselves in such conditions as those are. God can keep us safe in a Prison, in a Wilderness, in a desert, in the greatest retiredness; and we may safely in these cases shrowd ourselves under his wings. There are many, who when they have company near them, then they think they are safe and well. A good Christian, through the strength of his Faith, can take heart to himself, whiles he is alone, from that protection which God himself does vouchsafe to him in that condition, and that communion which he hath with him in it, as supplying all defects unto him in that particular. David sometime complained of himself, That he was as a Sparrow alone upon the house top, Psal. 102.7. But what though he was, so long as God himself was with him, he was then safe and sure enough; and so are all others else with him, who have the same spirit and Grace that he had. Thou Lord makest me to dwell alone in safety, when I am none but myself. And so much of the words taken absolutely, as they lie before us in their simplo proposition.  
Now further, secondly, We may take them also respectively, and in their Connexion, as a Reason which David here gives of that which he had premised before concerning his lying down in peace, and sleeping, For thou Lord only, &c. Because thou makest me to dwell in safety, or securely, Therefore do I lie down, &c. So that now, according to this consideration, the Prophet David here gives us an account of this fearlessness and security which was in him: That it was not a security of stupidity, as one that did not mind or regard the present danger which he was now in, in regard of his Enemies. Nor it was not a carnal security, as proceeding from any trust and confidence which he did place in outward means: But it was a security of special Faith and dependence upon God; Because thou Lord, &c. Heres the true ground and reason of a Christians Courage. And that we may take it in the full extent of it, it seems to carry with it a double reference; Either to Davids condition, or to his spirit: For the Hebrew word La-vebach, it does admit of a double interpretation, and does signify two things, both safety and security. Safety, that respects the State; Thou makest me to dwell in safety; that is, thou makest me to dwell in freedom from danger, In tuto me collocar, so Vatablus. Security, that respects the mind; Thou makest me to dwell securely; that is, Thou makest me to dwell in freedom from perplexity. In spe Corabis me; So Foelix. Now it carries a very good sense with it either way, and serves as a very good account of Davids carriage and behaviour at this time, as also shows us upon what terms any other may be so affencted; namely, in reference to each of these: We have so far forth matter of confidence, as it pleases God to take care of us; and we have so far forth confidence in our spirits, as it pleases him by his spirit to bestow this confidence upon us, we may take notice of both.  
First, Matter of Confidence; so far forth as he takes care of us. Our safety lies in nothing so much as in Gods protection of us: And this would David here signify to us by this present passage, For thou, &c. They are sure to be kept in safety whom he undertakes to keep, and none but they. David had a great Guard about him, being a Prince, and a Person of State. He had an Army, and Souldiers to defend him: but it was not these so much, which made him lie down in peace; no, but Gods preserving of him, and into this he resolves it here before us, as also elsewhere. It is he that delivereth David his servant, &c. Psal. 144.10.  
Oh let us therefore go to him, and close with him, and make sure of him; especially in these dubious and dangerous times in which we live. Get him for a sure Buckler, and defence, and refuge to us in time of hazard, that we may be kept safe in the evil day: Let us not be at Terms of Difference with him upon whom our safety does so much depend, as indeed it does; for if he leaves us and withdraws from us, what will then become of us. Seeing it is he, and he only,( as we have heard before) sure let us not displease him, whomsoever we displease besides; It is not Wisdom, nor safety for us to do so, if we have any regard to either in ourselves. The matter of our Confidence is from God; That's the first. And Secondly, The Spirit of Confidence also, there are many which seem to be very confident and free from fear in a time of danger; but how do they come to be so? Namely, from that stupidity which is in them, that they do not mind how things go with them, like so many Drunkards which are smitten, and feel it not, Prov. 23.35. This of Davids was not so; No, but it was upon Religious Principles, because Thou, and so is every gracious heart besides; It fetches its confidence from God, and from God as bestwoing a Spirit of Confidence upon it; for so he does. It is he that gives quietness both of state and also of mind. Yea, even when we ourselves do satisfy ourselves, upon such reasons, and grounds, and considerations; It is he alone that helps us to do so, and that enforces those reasons upon us: Though there be ground enough for us in the thing itself to be quieted and encouraged in our own minds, from the consideration of that goodness and power which is in God to preserve us in the greatest dangers; yet this does not actually work upon us any further than he is pleased by his Spirit to fasten it upon us; which accordingly David does also intimate that he did here with himself, Thou makest me to dwell securely; that is, to be quiet and composed in mind, and free from trouble and distraction of Soul, for ought that befalls me.  
So then upon this account, There are two things which we are to go to God for in order to this business, 1. For the safety of our persons, and 2. For the satisfaction of our minds; and the former is not enough without the latter; At least for this lying down in peace, and sleeping, which we spake of before. That we may do thus, it is not enough for us, that we be in safety, but that we think ourselves so, that we have a freedom of Spirit, as well as a freedom of Condition; And this also is the Gift of God, who as he makes us to dwell in safety in regard of our estates; so he makes us also to dwell in security in regard of our Spirits.  
I might here also( by way of Redundancy) take notice of the Time of doing this; which is expressed in our Translation in the present, Thou makest; but in the Original, in the Future, Thou wilt make. And in the Greek, in the Time past; Thou hast made, {αβγδ}. but all to one and the same purpose and effect; It comes to this, to show unto us the Constant and continued Providence of God in this particular; And therefore in the Hebr. put indefinite, Thou wilt do it: that is at all times, and as I shall any way stand in need of it. Thou hast done it, and dost do it; and art ready to do it again, and again, upon all occasions; This was the confidence which David had in God; he knew God was unchangeable, who had the same Love, and bowels in him still that ever he had.  
And as indefinite in regard of the Time; so in regard of the Danger likewise, and the Deliverance from it. God, as he preserves at all Times, so from all Evils; There's none at all but he can deliver us from; from Enemies, from Sicknesses, from Fires, Inundations, from Combustions, from Tumults; God can( if he please) and will, so far forth as may be for our good, makes us to dwell in safety in all places, and circumstances, and conditions whatsoever, we may fall into; This is also signified in this passage, whiles it is said, without respect to any particular; Thou makest me to dwell in safety.  
Then again further; take it as to the kinds of danger, as divided into Temporal and Spiritual, in safety from these likewise: not only from dangers of Body, but also of Soul. Not only from Afflictions, but Corruptions, and Temptations, and Satanical assaults; the Rulers of the Darkness of this world, and Spiritual wickednesses in High places, as it is in Eph. 6.12. God undertakes to set his people in safety from such as these likewise; that while they may attempt, yet at least they may not prevail, and though prevail for a while, yet they may not prevail always and finally, but at last he disappointed.  
And so now I have done also with the second general part of the Text, which is the Ground or Foundation of this privilege in the Prophet David, and with him in the rest of Gods people, and so with the whole Text itself, and the whole Psalm; I will lay me down in peace and sleep, for thou Lord only makest me to dwell in safety.   
The End of the Fourth Psalm.   

AN EXPOSITION OF THE XLII. Psalm.  

SERMON I.  PSALM XLII. 1. 
As the Hart panteth after the Water-brooks, so panteth my Soul after thee, O God.  
It is the great advantage of those who have acquaintance and interest in God, that they have somewhat to support and sustain them in the worst and most desolate Condition; when they can find comfort in nothing else, yet they are sure to meet with it in Him. For which purpose they are still careful to make their Applications to Him. And this was the case of the Author of this Psalm, which we have now before us, which( though it have not his Inscription upon it) yet is concluded with many others besides of the like nature with it to be the Prophet Davids, penned by him at some sad time, and in some sad condition, as it is probably thought when he was banished from his own home, and from the House of God, upon the occasion of Sauls Persecution, who pursued him from place to place, and followed Him as a partridge upon the mountains, as himself expresses it, 1 Sam. 26.20.  
He begins with the Intimations of his ardent Affection towards God, and thence proceeds to a further Aggravation of his miseries and calamities in the Verses that follow. And then goes on to an encouraging and provoking of himself to trust in God, and promising himself success in so doing. We'l take them as they lye before us. And begin with the first in the first Verse, As the Hart panteth after the Water-brooks, so, &c.  
IN this present Verse before us we have signified to us the longings of a Believing Soul to God; and that illustrated by a Similitude of the Hart towards the Rivers of Water. Wherein( as in all other Similitudes besides), there are two Parts considerable, The Proposition and the Reddition. The Proposition, that we have in those words, As the Hart panteth after the Water-brooks. The Reddition, that we have in these, so panteth my Soul after thee, O God.  
We will begin with the last first; viz. The Reddition, as being the main thing which is intended. And then proceed to the Proposition, which is prefixed by way of Illustration. Now the Reddition( I say) is this, My Soul panteth, &c. Where in the Example and Person of David, we have exhibited to us the right frame and temper, and character of a Christian Heart; that which the Psalmist professes here of himself for his own particular. It is likewise the disposition of every other Believer besides. Every true godly Soul is carried out in large affections to God. There are two words in the Text for the expression of this Affection of a Christian; The one is in this present Verse, and that is( as we translate it), Panteth, though it be properly brayeth, or crieth out,( for so the Hebrew word Gnaras signifies). And the other is, Thirsteth in the Verse that follows: Both together being applied to Davids Soul in regard of God, do show the strength of his desires towards him.  
To speak distinctly of this present Passage and Branch of the Text which we have now before us, there are three Particulars which are here considerable in this Desire of this holy Man, and so with him of all others else. First, The Object of it, and that is God. Secondly, The Subject of it, and that is the Soul. Thirdly, The Exercise, or Activity of it, and that is, Panteth after.  
For the First. The Object of Davids desire it is here expressed to be God Himself, Thee, O God; and so it is in other places of Scripture; as Psal. 84.2. My heart and my flesh crieth out for the living God. And Psal. 86.4. rejoice the soul of thy servant, for unto thee, O Lord, do I lift up my soul. When it is said, That a Christians desire is carried after God, as the Object of it, we must take it in a double Explication: First, after God chiefly. And secondly, after God simply.  
After God chiefly. First, This is the main and principal thing which he desires in his whole Soul, to have a right and interest in God, and to enjoy Communion with Him. God, he is the proper and most adequate Object of a Christians desire: And there is nothing which is able to satisfy it but God alone. Look as the thirsty Hart is satisfied with nothing but the Brooks of water; so the gracious Soul is satisfied with nothing but the fruition and enjoyment of God; whatever comes short of this it is but contemptible to it, it despises it, and sets light by it as that which is far below and inferior to itself. Therefore in Psal. 73.25. we find this zealous Expression, Whom have I in Heaven but thee? and there is none on Earth that I desire besides thee. These two places Heaven and Earth, do take in the whole compass and latitude of things desirable of us; but they have neither of them any thing less than God, which will content a Christians Heart, and such a Soul as Davids here was. It is nothing but God which he desires either in Heaven or Earth as which can give satisfaction to him.  
I might open and enlarge this Point to you in divers and sundry Particulars, but I shall confine myself to two Heads, which( as I conceive) will take in all the rest. First, Nothing but God in the Ordinances. And secondly, Nothing but God in the Creatures, is satisfying to a gracious Soul.  
First, Nothing but God in the Ordinances. When David says here and else-where, That his soul pants after God, we must understand it according to those conveyances which God has made of Himself to us: Now this is one amongst the rest, to wit, the Ordinances and Means of Grace. The Duties and Exercises of Religion, and the Ministerial Dispensations, the Word, and Sacraments, and Prayer; these as God himself hath appointed them, and so far forth as he concurs with them, are Impartments to us of Himself. Now therefore does a good Christian desire to enjoy God in them, and is not pleased without this enjoyment; In Prayer to converse with God; At the Lords-Table to feed upon Christ; In hearing of the Word, a proof of Christ speaking in us, still to find God in all; he looks after this, and where he does not find it he is not satisfied in himself.  
It is the difference that's betwixt a good Christian, and a Formalist: Take a Man that has no more than the outside of Religion in him, and he cares for no more than the outside of these performances themselves; if he does but come up to this, it is enough for him; if he can give his presence in the public Assemblies, and be materially conversant in the Duties, that's all that he looks after. Yea, but now a true Believer he pants after God himself in them, and is not pleased except he meet with him; nothing but him in the Ordinances.  
Secondly, Nothing but God in the Creatures. A gracious Heart is not satisfied with any outward Comfort wherein he cannot relish the love and favour of God himself: When his thirst is satisfied in the Natural sense, it remains still unsatisfied in the Spiritual: And when Sense is pleased, yet Grace has some further desires and longings with it, which it is carried unto. A good Christian if he might have all the World besides, and yet want the presence and influence of God, it would be all nothing to him. Omnis copia, quae Deus meus non est, egestas est, as Austin sweetly; All abundance taken abstractly from enjoyment of my God, it is no better than want itself.  
And this is the difference still betwixt a Christian and a worldly Man; Take a worldly Man and let him have but these outward things, which are suitable and agreeable to his sense, and he cares not upon what terms, nor with what circumstances he enjoys them; so that he has but the things themselves, he never minds any further matter in them: Yea but now a godly Man he desires to look further than this, even to find every comfort and refreshment both proceeding from the Love of God to him; as also carrying him to a further delight and contentment in God himself. That's the first Explication of this Expression here in the Text, My soul panteth after thee, O God. i. e. After thee chiefly: Thee, and nothing but Thee, nothing but Thee in the Ordinances; and nothing but Thee in the Creatures.  
The second is after Thee simply: Thee considered abstractly from other things which come with thee. A good Christian is carried to God for himself alone, and that Excellency which is considerable in him; that's implied also here in this Expression, when it is said, My Soul panteth after thee, O God; It is not after thine, but after thee: As a Wife that takes her Husband for his Person, not for his Estate, so does a gracious Soul with God; he desires him not only for some outward and temporal accommodations that may come by him, but for that amiableness which is in himself: And so ought every one to do, Quisquis in Deo praeter Deum aliquid quaerit non cast Deum quaerit, as he again excellently; Whosoever seeks in God any thing but God himself, he does not chastely or sincerely seek him.  
This is again the Temper of the World distinct from the Servants of God. As for Men of the World, they are willing sometimes to have God so far forth as he brings worldly things with him, as the Jews that followed Christ for the loaves; but take away these, and they care not for him. Yea but now a gracious soul, it is carried to God purely for himself, as apprehending a great deal of worth and dignity in him; even separated from these outward enjoyments which other Men are so much taken withal. Thus the Prophet David here in this present Text, My Soul panteth after thee, O God.  
To open this a little further to us, there are two things considerable in God, which a true Christian does so much desire and pursue him for. The one is matter of Grace, and the other is matter of Comfort; My Soul thirsteth or panteth after thee, i.e. for strength and more ability to serve thee. And again, My Soul thirsteth or panteth after thee; that is, for fellowship and communion with thee; and a further sense of thy favour to me.  
First, As to matter of Grace, it pants after God so, as the God of all Grace; for so the Scripture stiles him, 1 Pet. 5.10. The God of all Grace who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, &c. God he is the fountain of Grace and Holiness, and Sanctification, who enables us to every good Work; and a true Believer he longs after him so, God to strengthen him against Sin, and God to strengthen him for Duty, to subdue his Corruptions, and to quicken and excite his Graces; he pants after him for this purpose, as a business which he is very sensible and apprehensive of in himself.  
There are abundance of People in the World which never want or miss God for this; so long as it pleases God but to supply them with outward Comforts they find no lack at all of his Grace, but can very well spare, and be without it; yea, but a good Christian cannot be so: Where he finds his Corruptions strong in him, and ready to master him, or where he finds his Graces weak in him, and not so vigorous as he could desire, here he pants and breaths after God for his seasonable supply of him; After God, as the God of all Grace.  
Secondly, After God as the God of all Comfort; for that likewise is another title which the Scripture fastens upon him, in 2 Cor. 1.3. Blessed be God &c. The Father of Mercies, and the God of all Comfort: This is that which God eminently is, and upon this account do his Children and Servants breath after him, for the sense of his Love, for the assurance of his Favour▪ for more intimate Communion with him. Thus does David in another place, Psal. 51.8, &c. Make me to hear joy and gladness. Cast me not away from thy presence. A godly man, he is never well when he has not that freedom of spirit in himself as sometimes he hath had, and therefore he goes to God for it; he knows it is not to be fetched out of himself, but from God alone; it is he only that can speak peace to the Soul, and refresh it in a perplexed condition, and therefore goes to him.  
There are many who standing in need of Comfort repair to false conveyances, think to fetch it out of their performances, or think to fetch it out of their enjoyments, but a good Christian repairs to God for it. As for those that do otherwise they forsake the fountain of these living waters, and seek unto themselves broken and empty pitchers which will hold none, Jer. 2.13. But so much of the first Particular considerable here in this Passage, viz. the Object of Davids desire, God.  
The second is the subject of it, and that is the Soul; My Soul panteth after thee. Thus in other places likewise, 'tis twice repeated, my Soul, &c. as Psal. 62.1. Truly my soul waiteth upon God, &c. Psal. 86.4. rejoice the soul of thy servant, &c. Isa. 26.9. With my soul have I desired thee in the night; yea with my spirit within me will I seek thee early. Still this Desire after God is fastened and subjected in the Soul. And indeed our Soul is that in us whereby we properly have Communion with God. And God is he only that is able fully to satisfy our Souls, there's none fit for that besides him, nor is there any fit for him without that; it is the Soul which is all in all in his service.  
The Soul has its longings, and its desires as well as the Body, and it has its Contentments answerable to those desires which are laid up in God himself, for which it pants after him; God has made it and framed it to this purpose. It is the advantage of Man above all these Creatures here below that he hath such Faculties bestowed upon him as whereby he may be able to converse with his Creator himself, which none other else can do besides him.  
Therefore it teaches us to improve our Souls hereunto, not to suffer them to stay upon these things here below, but to be carried up to God himself, in whom alone their Happiness lies. What a sad and lamentable thing is it that Man having a mind fitted for the frame of it to have converse with the God of Life, should yet rest and content himself in such poor and transitory matters as the things of this present World! and yet this is that which by experience we find him to do. Now therefore we should quicken and awaken ourselves in this Particular, we should reserve the better parts of us for better things, as more suitable and agreeable to them in the nature and condition of them. This for the subject of this Desire as it is here expressed, and that is the Soul.  
The third is the Exercise or Activity of it, that is signified in panting and thirsting, which does also imply the nature and quality of it. And there are two things pertinent hereto: First, It is a vehement and earnest desire. Secondly, It is a constant and continued desire, {αβγδ}, as Chrysostom upon the place.  
It is first of all earnest and vehement; that's intimated in these Expressions, and so we have it in other places of Scripture; as Psal. 84.2. My soul longeth, yea even fainteth for the Courts of the Lord. My heart and my flesh crieth out for the living God. Psal. 119.20. My soul breaketh for the longing that it hath unto thy Judgments at all times. And Psal. 143.6. I stretch forth my hands unto thee. My soul thirsteth after thee as a thirsty land, Selah. Thus the Desires of a gracious Heart towards God they are very vehement and importunate; as a Man which is truly a-thirst, he is very earnestly desirous of Water, and nothing else will serve his want: Ye know how it was with David once for the Waters of Bethlehem, in 2 Sam. 23, 15. David longed and said, Oh that one would give me to drink of the water of the well of Bethlehem. He never so much longed for that Water as he did here long for this. This well of water springing up unto eternal life, as our Saviour himself speaks of it, Joh. 4.14. He desired with a very great desire, and so do all other Believers besides him. The Desires of the servants of God in regard of Communion with himself they are not faint and languid Desires, certain could wishes, or Velleities, but they are very earnest and full of intention, and accordingly are thus expressed and set forth to us.  
This indeed they are upon these following Considerations: First, Their own Necessities, they are such as cannot be without God, therefore do they so earnestly desire him; they need him, and they see they need him, and upon that account do so desire him. Where Men are absolute and independent in their Condition, they are remiss and indifferent in their Desires. No Man much longs for that which he thinks he can be well enough without; but Necessity, and that apprehended it provokes Desire. Now this is the case of a gracious Soul to God; it sees it cannot subsist without him, and therefore is carried so earnestly after him. Look as our Bodies and outward Man they cannot hold out without Corporeal refreshments, and therefore so earnestly desire them; as samson at Ramah-lehi ready to perish for want of Water, so our Souls and our inward Man they cannot subsist without supplies from God, and the sweet refreshments of his Spirit, especially those Souls which are changed and renewed by Grace.  
As for Carnal and Worldly Men which are yet in an unregenerate condition and state of nature, they do need none of these things, and so do not desire them, because they want a Principle of Grace, and Spiritual life in them. Dead Men are never a-thirst, those which do not breath they do not pant. And this is the case with such persons. But now for Believers it is otherwise with them, they have living Principles, and therefore have living Desires. A good Christian he is sensible of many weaknesses and defects in himself, he has many Corruptions to be subdued, many Temptations to be resisted, many Duties to be performed; and all these he knows cannot be done by him without the assistance of God, and his influences both of Grace and Comfort; and therefore it is that he so pants and thirsts after God, as the bestower of these upon him.  
Secondly, As from his own Necessities, so also the Excellency which is in God himself. There are some Persons that Men love to converse with, though they should have no need of them for that amiableness and sweetness which is in them; and so it is also in God, there's a loveliness and delectableness in him; as it is said of Christ, Cant. 5. ult. His mouth is most sweet, and he is altogether lovely. The Scripture sets him forth in all his Attributes, his Wisdom, and Goodness, and Truth, and so of the rest.  
Thirdly, Difficulty( sometimes) of obtaining him, that also promotes Desire. Those things which are easily come by Mens Desires are not so enlarged after them; but Scarcity that sets them on edge: Now it pleases the Lord oftentimes in wisdom to make himself scarce to his Servants, and to retire for a while from them, and hence it comes to pass that they do so much long for him.  
Therefore we should not think strange of such Affections as these are, we should not wonder at them in others, and we should labour to find them in ourselves. We should not content ourselves with any weak inclinations towards God, but have our Hearts raised up unto him, to long for him, and thirst for him, and pant for him, and never satisfy ourselves till we enjoy him. We see how it is with us in other matters, in the things of the World, what a poor and empty business stirs up our Desires here? How fond we are after toys and matters of no account, and yet in the things of God and Religion how could and indifferent? What does this discover but the naughtiness and corruption of our vain Hearts, and inability to discern of things that differ. Well, that's the first thing which is implied in these Expressions of Thirsting, the vehemency of the Desire.  
The second is the Constancy of it. Thirst is a continued Desire, which is not taken away till it be satisfied; and so is it also with a Christian Soul to God, it's always breathing after him. And because that here in this life it never fully enjoys him, therefore is it still longing and panting after him. That Soul which has enough of God here, it was never rightly affencted towards him; no, these breathings and thirstings they last all our lives long.  
The reason of it is this, because it proceeds from a new nature in us, that which is natural is constant. Those which are a-thirst they are so not only for a time, but continually and every day, this Desire it returns upon them. Even so is it also in Grace, and these Spiritual Thirstings, because they are( in their sense) natural, they are therefore perpetual, and do return again and again upon those which are the subjects of them. It is Thirst which never leaves them but still abides and continues with them as long as they live. Yea, further it increases upon them more and more; that Soul which has tasted of God, and sipped out of the sweetness which is in him, it does so much the more thirst after him, and desires further Communion with him. This was the case here of the Prophet David, this desire in him towards God, it was of one that had already experience of the Goodness which was in him; and so desired more of him. As new-born babes desire the sincere milk of the Word that ye may grow thereby. If so be ye have tasted, that the Lord is gracious, says the Apostle, 1 Pet. 2.2, 3. Children that have tasted the breast, they will so much the more eagerly cry for the impartment of it; even so also a Christians heart to God. The more these Spiritual waters are drunk, the more they are thirsted for; not from an imperfection in the faculty, but rather from an excellency in the Object, which it is extended unto.  
In the comforts and refreshments of this World, a continued and renewed thirsting, it is an argument of some defect and imperfection; an imperfection in the nature of the things, which are not able to satisfy, and an imperfection in the person that thirsts, who inordinately desires them. But here in these Heavenly matters, it is quiter contrary, here the more we thirst the better still we are. And thus much of this desire of David in the Exercise or Activity of it, and so likewise of this Branch of the Text, which makes up the Reddion, My Soul panteth after thee, O God.  
Now in the second place we may take notice of the Proposition by way of Illustration, As the Heart panteth after the Water-brooks. The Psalmist by a Similitude taken from this kind of Creature, a Stag or Hart, sets forth to us the frame and temper of his own spirit, and the rest of Believers in regard of God. As that pants and thirsts, and crys after the rivers of water, so does his Soul after Communion with God, and Enjoyment of him. There's a double Thirst after the Water-brooks in an Hart; the one is natural, arising from its temper and constitution, and the other is occasional proceeding from the different state and condition in which it is. And so answerably there's a double Thirst also of a believing Soul to God.  
First, Natural and inherent, arising from the gracious frame and temper of heart which is in him: This I in part hinted before, and we may here now further take notice of it. The Desires of a Christian towards God, they are not false and feigned Desires but real and imbred in him. There's such a suitableness and Connaturalness betwixt a gracious Soul and God, as that it is much carried out after him, from that agreement which it hath with him: What's that which makes Friends so to long for one anothers Society? why it is the suitableness which is betwixt them; and so is it here in a Christians longings after God.  
Therefore we should learn to judge and to discern of our estate by this character; Desires are the pulses of the Soul, which do show it to be that which it is indeed; we are that commonly which we thirst for: Now consider whether this be God or no, let us consider how far forth we could be content to have God absent from us, and never complain of his absence; let him hid his face from us, walk as in a cloud towards us, forbear to stir up any gracious or holy motions in us, yet we never miss him all this while, nor seek after him. Whiles the case is thus with us, it is a plain Argument, that we want very much of this gracious Principle whereof we now speak.  
But secondly, as the Stag or Hart it hath a natural Thirst upon it arising from the heat of its Constitution, so it hath likewise an Occasional Thirst upon it arising from the nature of its condition, and present state in which it is; and this threefold, as the Naturalists, and those which writ the History of such kinds of Creatures, observe of it. First, from the place of their Habitation, which is commonly in Deserts, and such kind of places, wherein there's penury and scarcity of Water. Secondly, from the quality of their Food, they being wont( as is said of them) in those Countrys to feed upon Serpents, and to devour them; with the poison whereof their Bowels are so heated and inflamed, as that it causes an unmeasurable drought and thirstiness in them. The third is their being hunted and pursued by the Dogs, which makes them never to rest till they betake themselves to some River for their refreshment, and the regaining of strength. Now each of these Particulars are appliable to the Thirst of true Christians after God, as the occasions of it unto them. First, in case of remoteness from the Ordinances, and the opportunities of the public Assemblies; this is one great occasion of this Thirst unto them: Look as the Harts, whiles they abide in the Deserts, and afar off from the Rivers of water, their Thirst is thereby more increased to such refreshments; so Christians whiles they are restrained of the opportunities of the public means of Salvation, they are more desirous of Communion with God. This was the case of David here in this present Text; he was now debarred of the public Ordinances( as we shall have occasion to show afterwards), and now he longs and thirsts after God with a great deal of vehemency and intention, being in a dry and thirsty Land, where no water was,( as when he was once in the Wilderness of Judah); now his Soul thirsted for God, and his flesh longed after him, as he elsewhere expresses of himself, in Psal. 63.1, 2. And thus now likewise others of Gods servants, when they are restrained from these happy Opportunities, it sets an edge and sharpness upon their Affections, and makes them more desirous than before. The reason of it is this, Because from hence they are made apprehensive of the worth and benefit of such matters; The full stomach loathes the Honey-comb; Those that sit down by these waters to the full, they are apt to set but light by them, and to let them pass without regard; but absence and remoteness from them it sets a price and dignity upon them as upon every thing else besides.  
The Use which we are to make of it is therefore to prise such means whiles we enjoy them, and are made partakers of them. The things are one and the same in their own nature, even then when we have them, as they are when we are deprived of them; only it is our weakness which makes us esteem differently of them. Now we should correct ourselves in this particular; we should labour to have the same thoughts of God and of his Ordinances in the fruition as we shall be apt to have in the deprivation; then those waters which are now bitter to us like the waters of Marah, they will then become sweet and delightful, and we shall long but to taste or sip of them.  
And further, we have here also a fair account of Gods dealings in the way of his Providence; we see here why it is that God is pleased sometimes to cast his Servants into such conditions as these are, Either to take the Ordinances from them, and to dry up these waters to them, or to take them away from the Ordinances, and to set them at a distance from them; it is for this that so he may make them more eager after them. God will be valued and esteemed by us both in himself, and his Servants and Ordinances, accordingly as they deserve it from us, and answerably takes such courses with us.  
And so as in case of the remoteness of the Ordinances, so likewise( which we may refer to this Head), in the with-drawings of God himself is this Thirst increased, when God hides his face from the Soul, then does it pant and breath after him. As thus David Psal. 13.2. How long wilt thou forget me, O Lord, for ever? How long wilt thou hid thy face from me, &c. And Psal. 143.7, 8. Hear me speedily, O Lord, my spirit faileth. hid not thy face from me lest I be like, &c. Cause me to hear thy loving kindness, &c. Look as the Child crys most after the Mother when she hides her self, so the deserted Soul after God, Oh when wilt thou come unto me? Psal. 102.3.  
And the reason of it is still, because that now it is made sensible of the need which it hath of God, and the insufficiency which is in itself. As long as the Servants of God have his light shining upon their Tabernacle, and his presence refreshing of them, so long they are apt to trust in themselves, and not to depend so much upon him; as the Child whiles the Mother holds it thinks to stand upon its own legs: But when God begins to leave and forsake them, then they see their own frailty, and are glad to call and cry after him for the sustaining of them. This may teach us therefore not to wonder at such Affections as these in Gods Servants. The World when it observes the importunities of the People of God in this kind, they think them to be but vain and fond desires which are in them, and can see but little reason for them, as the Daughters of Jerusalem sometime to the Spouse of Christ, What is thy Beloved more than another Beloved? &c. Well, but there's great reason for it which they find and feel in themselves. And that's one case and condition of a christians longing and thirsting after God answerable to the panting of the Hart after the Water-brooks; In a state of solitariness and desolation.  
Secondly, In a state of guilt and corruption. The Hart when it has devoured Serpents, it is burnt up with the poison of them, from whence it pants after the rivers of waters; and so the Soul which has swallowed any lust it is inflamed with the venom of it likewise, for which it thirsts for the water of that fountain which is opened to the House of David, for sin and for uncleanness, Zach. 13.1. It thirsts after God in Justification, for the pardoning of the guilt of Sin to it; and it thirsts after God in Sanctification for the washing away of the filth of Sin from it; in each particular is God desirable of it.  
First, For the taking away of the guilt of Sin in Justification. It thirsts after God so, there's nothing which will satisfy a guilty Conscience but pardon and remission of Sin, and it cannot be quiet without this; Oh it thinks with itself as David has proclaimed about it, Blessed is the man whose iniquities are forgiven, &c. and it is restless till it attains unto it. As in Job 8.21. And why dost thou not pardon my transgression, and take away mine iniquity from me, &c. There's no poor Malefactor upon Earth which can more long for a pardon from men than the Soul which is made sensible of guilt does for a pardon to be given it from God.  
Secondly, As for the taking away of the guilt of Sin, so the filth and power of it likewise; there's the venom and malignant nature of Sin, which like the poison of a Serpent does spread and diffuse itself. Now a good Christian would fain be rid of this, and thirsts for the accomplishment of it.  
Thirdly, The Hart thirsts when it is followed and pursued in Hunting; and so likewise does the Soul of a Christian under pursuit and Persecution. There's a threefold Hunting or Persecution which a Christian is subject unto. First, from God. Secondly, from Satan. And thirdly, from the instruments of Satan, evil Men. And in each of these Persecutions does he thirst after God, like the Hart after, &c.  
First, In his Persecutions from God himself. This is that which we shall sometimes meet with; the Lord does not only desert and withdraw himself from his Servants, and forbear to show himself a Friend, which we spake of before; but he does likewise moreover pursue and persecute as it were his People, and appear to them as an enemy. This is that which we shall find holy Job sometimes complaining of him for, as Job 10.16. Thou huntest me as a fierce Lion, &c. And Job 13.25. Wilt thou break a leaf driven to and fro? and wilt thou pursue the dry stubble? This is that which God sometimes does: Now in this case a Christian has great cause to thirst after him, and so he does, when the Arrows of the Almighty are in him, and the poison thereof hath drunk up his spirit; as Job again of himself, When the terrors of God do set themselves in array against him, Job 6.4. This will certainly make him to thirst, and that amain. It was that which made our Saviour to thirst, when he cried, My God, my God, why hast thou forsaken me? And thereupon I thirst, not in a Corporal sense, but in a Spiritual; and so it will on any other beside.  
Secondly, In the Persecutions from Satan. A Christian Soul it thirsts for God here; there are the fiery darts of the Devil which he sometimes fastens upon a Christian, and which do dry up his moisture in him, turning it into the very drought of Summer, as David else-where expresses it. Now a Believer does here pant after God in his relieving of him, and it is the only refuge which he has in such Conditions. There's none can help against so potent an enemy but an Omnipotent God; and his Servants do make use of him, and breath after him; Let not the enemy devour my Soul, &c. Let not Satan prevail against me. They are much in such desires when they are stung with the fiery Serpent, they have then their eyes to the brazen one, which to this purpose is lifted up for them as an Help, and as a relief unto them.  
And so thirdly, In Persecutions from evil Men, which are Satans Instruments. These carry them still to God: Thus was David now at this time from Saul. The more they suffer from men, the more it makes them to make of him, and to seek refuge for themselves in him, as one who alone is able to make amends for their malice and falsehood, and to defend and protect their Souls from their Persecutors. And thus have we this Profession of David both considered simply in itself, as also in its Comparative Illustration, As the Hart panteth after the water-brooks, so panteth my Soul after thee.  
We may further take notice of some other things by the way, and as it were Collaterally, from this Passage before us, My Soul panteth after thee, O God. As namely,  
First, We see here how David makes his Complaint to God himself: He does not say, in the Third Person only, My Soul thirsteth for God, but in the second, My Soul thirsteth after thee; as hoping that this would be a means to bring God unto him; and so it was. The more desirous we are after God, the more likely we are to enjoy him, and to obtain Communion with him: And therefore does David thus express it. He expresses it not only as a Complaint, in reference to what he wanted, but likewise moreover as an Argument in reference to what he would fain enjoy. What was that which David now desired? It was Communion with God in his Ordinances, it was access to his Tabernacle. When shall I come and appear before God? as we have it in the following Verse. Now as a motive to prevail with God for the bestowing of this mercy upon him, he tells him, His Soul panted after him; this is the next and readiest way to partake of such Dispensations, even to nourish and cherish such Affections and Dispositions in our Souls: God gives meat to the Hungry, and drink to the Thirsty in this particular.  
The Reason of it is this. First, Because such as these will most prise them, and set an estimate upon them: Waters to a thirsty Soul they are very acceptable and delightful, and so are Ordinances to a panting Heart. That Soul which longs after them will be most thankful for them, and God loves to bestow his Blessings there where they will be most acknowledged.  
Secondly, Because such as these will use them best. There are none who know so well how to improve the means of Salvation, as those which are most eager after them; these will suck them, and swallow them, and draw the sweetness out of them; and God loves to bestow his Blessings there where they will be most improved. Therefore this should teach us( I say) to maintain such Affections in ourselves; we should labour to bring ourselves to this frame, that we may be able to say it of ourselves in truth and sincerity of heart. And when we sing this Psalm( says Chrysostom) as they were sung it seems in his days) that we do not only utter the words but also endeavour for the spirit and mind from whence they came in this holy man.  
Yea( as he also there infers) we should look upon ourselves as hereby bound and engaged hereunto; every one that utters these words, he does bind himself to the matter of them, that they may be true concerning himself, as well as David. The contrary is the temper of many in their loathings and nauseations of these matters, the waters of the Sanctuary itself are but bitter unto them.  
Again, I might here observe thus much, That in the want of the public Ordinances there may be notwithstanding some Communion with God. God has been pleased ordinarily to convey himself through these Dispensations, for which cause we should esteem of them, and with diligence apply ourselves to them; but yet he hath not absolutely confined and restrained himself to them. This David does here suppose whiles in the present want of them, yet he desires and hopes to have Communion still with God, and so he had.  
This he does by the gracious influences and impartments of his Spirit, which supplies the external means of Grace in such cases as these are.  
Therefore this may serve to comfort us in such cases as these are; If by Providence we should be driven into Exile, Banishment, Imprisonment, Desolation, not to think that we are hereby altogether deprived of God; for that we are not: Where God gives opportunity for it he will convey himself in his Ordinances; Where he denies his Ordinances, he can and will also do it some other way. And so much for that, and so also of this whole first Verse of this Psalm.  
As the Hart panteth after the Water-brooks, so panteth my Soul after thee, O God.   

SERMON II.  PSALM XLII. 2. 
My Soul thirsteth for God, for the living God: O when shall I come and appear before God?  
It is the nature and manner of those who have their Affections set upon any thing more than ordinary, that it's never either out of their minds, or out of their mouths. That which is much in mens desires, it is commonly much in their thoughts; and that which is much in their hearts, is much in their lips. This is observable of us, as in Temporals, so likewise in Spirituals; and as in the things of the World, so in the things of God. An Instance whereof we have before us in the Example of the Prophet David here in this Psalm; He had in the first Verse of it, expressed his longing desire which was in him after Communion with God; and that illustrated by a similitude of the Stag after the Rivers of Water; As the Hart panteth after the water-brooks, so panteth my Soul after thee, O God. Now, he does not content himself only with his expression there; but he adds here another unto it, of the like nature and quality with it, and pertinent to it; My Soul thirsteth for God, &c.  
IN this present Verse before us, there are two General Parts observable of us: First, The Psalmists Desire. Secondly, His Impatience of delay, as to the accomplishment of it. His Desire, that we have in those words, My soul thirsteth for God, for the living God. His Impatience, &c. in these, O when, &c.  
We begin with the first, viz. Davids Desire; which is here laid forth unto us two manner of ways; First, In the simplo Proposition; and Secondly, in the Explicative Reduplication. The Proposition of it, in that clause, My soul thirsteth for God. The Reduplication of it, in that, For the living God.  
First, To speak of the former, viz. Davids Desire in the simplo and absolute Proposition, My soul thirsteth for God. And so it doth declare unto us, The affections of a gracious heart to God, which are very vehement and importunate. But this is a Point which we have already spoken unto, out of the former Verse; from the expression which we there met withal of the Souls panting after God, even as the Hart after the water-brooks; And so we shall let go that for this present time, that we may not actum agere, do that which we have done already. We may look upon it further in the reflection, and as coming from the Psalmist himself; And so there are two things more here considerable, in reference to his desire. He proclaims it, and he repeats it. He proclaims it, and thereby shows, That he is not ashamed of his desire, he cares not who knows it; And he repeats it, and thereby shows, That he does not repent of his desire, he sticks still unto it.  
First, He proclaims it, and thereby shows, That he is not ashamed of it. He doth not only speak to God in the second Person, and tell it him, My soul panteth after thee, O God, as he had done in the Verse before; but moreover he expresses it in the third, and declares it to all the World, that every body else may take notice of it, My soul thirsteth for God. This( I say) shows, That it was such a Thirsting as he was not ashamed of, nor thought it to be any discredit or disparagement to him. As for the desires of the World, we shall sometimes find them to be otherwise; that those who are the Subjects of them, they do not so much desire they should be known. There are many that long for many things, who conceal and hid their longings, and are loth to divulge them; sometimes out of bashfulness, and the principles of ingenuous modesty; and sometimes out of shane, and the principles of a guilty accusing Conscience. But there's neither of these in the longings of the Soul after God. There's neither bashfulness nor shamefulness in Religion. A Christian that longs for God, he cares not who be acquainted with these his desires. As we see the Spouse in the Canticles, how she tells it, and proclaims it abroad, and acquaints all she meets with, that she is sick of love, and sick of love: So does David here, My soul thirsteth for God.  
This proceeds not so much from Ostentation, but rather from the strength of Affections, and desire to draw on others into the same condition with them; for Thirsting here, it is Catching. The expression of desire in some of the Servants of God to him, it inflames all the rest who take notice of it; and others are ready to think, Why should not we do so likewise? If David does so much long after God, why should not I, who have as much need of him as he had, and who may find as much sweetness in him as he did? This is the effect of such expressions; and this is the end of it in those that are the Authors and makers of them. Those whose hearts are much to God themselves, they desire that others also should have the same affections and motions too with them; for there's no jealousy nor envy in spiritual love, because all here may be partakers in common and alike. In the World it is not so; Their love it is confined and appropriated; where it is fastened by such a person, another is thereby excluded; and while one obtains the person, all the rest are deprived of him. But here the case is different; whosoever here thirsts, may obtain, and have their thirst equally supplied. Such a Spring and Fountain is God, as that he is able to satisfy all that come unto him.  
Therefore accordingly we should observe and take notice of the temper of Gods people in this particular, and endeavour from thence to work ourselves unto it. whatever is written of them, it is written for our sakes, and we should make our improvements of it. When David says here, My soul thirsteth for God; he does not barely and simply tell it us, but so tells it us, as expecting we should answerably make use of it to ourselves, and so we should; and especially to inflame our hearts with the like desires. We should think what a shane it is for us, to have such indifferent thoughts towards him, when others of his Servants have been so eager and earnest after him: That if he be put as it were into our mouths, we can then, it may be, be content to have him; but yet never thirst after him.  
But secondly, As David proclaims this his desire, and thereby shows, that he is not ashamed of it; so he repeats it, and thereby shows also, that he doth not repent of it. He had said it in the first Verse, and he says it now again in the second; as one that was constant to his desires, that stood to his words, and did not recall that which he had said. In the desires of the World, again, those which are most vehement are not usually most permanent. There is a falling and slacking of them many times. But here with David it was not so; He pants, and he longs, and he thirsts, one time after another; he does it again and again; and he professes it as one that did not repent of it, nor that thought himself the worse for it. Gods Servants, they do not repent of the enlargement of their hearts towards him, nor of their desires fastened upon him; and therefore they still nourish and cherish such desires in themselves.  
The Reason, why they do not repent, is first of all taken from the Excellency of the Object itself; They make a good choice, therefore they do not repent of it. Those, whose desires are carried importunately towards the things of the World, they many times repent of those desires, and they have cause so to do; because they find not that in the things themselves which are answerable to them: But it is otherwise in such desires as these; There's no man that longs after God, but he finds enough in him, which may be a ground of longing to him.  
But secondly, As his choice is good for the Object, so he is right also in making this choice, and doth it upon good deliberation; so much counsel and good advice as there is in fastening of our desires, so much likelihood of constancy to them, and less danger of repenting of them. And so is it here now in this matter, as to our desires which are carried to God; because they are rational, and sober, and deliberate, they are therefore firm, and permanent, and constant: Therefore when we have asserted them once, we are confident to assert them again, as David here does.  
This should so much the rather hearten and encourage us in the fastening of them. It is a great encouragement to desires, when they are such as shall not be lost, nor prove ill to those that make them. Thus now are the desires to God; we shall never repent ourselves of them; but rather think ourselves so much the happier for them, and in a sort glory in them, as the Psalmist does before us. And so much of his desire considered in the simplo Proposition, My soul thirsteth after God.  
The next is the Explicative Reduplication, After the living God. Because there are many which are called gods, as the Apostle speaks, which yet properly are not such; therefore does the Psalmist here explain himself, what he means, by adding the term of living to it, The living God. This is the Title or Denomination which is here put upon the true God, as distinguishing him from all others; which we meet withal, not only here in this place, but also elsewhere. We will look upon it two manner of ways: First, as considered in itself, and as the true representation of God. And secondly, As the Object of Davids desire, and of every other Godly Soul.  
First, Take it in itself, The living God. This( I say) is one Character whereby God is distinguished to us in Scripture, Jer. 10.10. The Lord is the true God, he is the living God. Dan. 6.26. He is the living God, and steadfast for ever. 1 Thes. 1.9. The living and the true God. The Life of God, it is an Essential Property of him, whereby the Divine Nature is in perpetual action, living and moving in itself. Hence it is, that this Name of the Living God, in this and other Scriptures, is so frequently put upon him. Hence also is that expression so often used, The Lord liveth. Hence likewise that form of Asseveration, or Oath taken up both by God and man, which is so much mentioned, As I live, saith the Lord, and As the Lord liveth.  
There are three respects especially, in which our God is said to be the Living God:  
First, Originally, Because he only hath Life in himself, and of himself; and all Creatures have it from him, Psal. 36.9. With thee is the fountain of life. 1 Tim. 6.16. Who only hath immortality. Joh. 5.26. As the Father hath life in himself, so hath he given to the Son to have life in himself.  
Secondly, Operatively, Because he is the only giver of life unto man, Gen. 2.7. God breathed into his nostrils the breath of life, and man became a living soul. Act. 17.25. He giveth to all life, and breath, and all things. And in ver. 28, of the same Chapter, In him we live and move, and have our being. Our life, it flows to us from God. And this in the threefold extent and capacity of it, whether we take it for Natural, or Spiritual, or Eternal. The Natural Life, it is God and Christ who is the giver of this, Joh. 1.4. In him was life, and the life was the light of men. The Spiritual life, Gal. 2.20. The life which I now live in the flesh, I live by the faith of the Son of God: I live, and yet not I, but Christ liveth in me. Hence the life of the new Creature is expressly called the life of God, Eph. 4.18. Being alienated from the life of God; namely, from that communication of his Spirit, by which he regenerates his Children to his Image; Eph. 2.1. You hath he quickened, who were dead in trespasses and sins. As also by a continual influence thereof, bears them up in this Spiritual life. And Eternal life, the life of Glory, that is from the same Spring likewise; Joh. 17.2. Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. And 1 Joh. 5.20. This is the true God, and eternal life.  
Thirdly, God is said to be the Living God( as I hinted before) by way of Distinction, and in opposition to all the false gods of the Heathens, Psal. 135.15, &c. They have eyes and see not, &c. neither is there any breath in their nostrils: They are dumb and dead idols: This is the living God.  
The consideration of this Point is of singular Use and Improvement to us: First, As matter of Comfort and Consolation to the people of God. The God whom they serve, he is the living God. And there's two things in this: First, Activity; and secondly, Permanency. Life, it speaks motion; and life, it speaks continuance, and the abiding of the person that lives; and each of them very comfortable, and matter of great encouragement to the Church of God.  
First, There's Gods Activity, in that he is said to be the living God. Dead things, they cannot stir, neither are sensible of the stirrings of others; which is the disparagement of the Heathenish Idols. Yea but our God, he is the living God; who therefore bestirs himself for his Church, and takes notice of all those that are stirring against it. His eyes run to and fro through the whole Earth, to show himself strong in the behalf of those whose hearts are perfect to him, as it is in 2 Chron. 16.9. He acts, and he acts strongly also for them. That which makes for the terror of the Enemies, it makes for the comfort of the Church. What's the terror and misery of all wicked and ungodly men? Why, it is this, That they have to do with the God that lives; It is a fearful thing to fall into the hands of the living God, Heb. 10.3. Why, this now on the otherside is the comfort of Gods people. As the Hands of the living God are terrible Hands where he is an Enemy; so the Hands of the living God, they are comfortable Hands where he is a Friend; and therefore David in another place, choose to fall into them.  
Secondly, As this living God speaks Activity, so it likewise speaks Permanency; Therefore we find these two, of his living and abiding, joined together, in the places before-cited; The living God, and steadfast for ever, Dan. 6.26. And the living God and the everlasting King, Jer. 10.10. And this is also very comfortable to his Church and People. As for Men and Friends, they are passing, and subject to death. Your Fathers, where are they? and the Prophets, do they live for ever? Zech. 11. Yea, but God the Lord he does; he is the living God. And so the Church comforts her self in Isa. 63.16. Doubtless, thou art our Father; though Abraham be ignorant of us, and Israel acknowledge us not. Thou, O Lord, art our Father, our Redeemer; Thy Name is from everlasting. This was the advancement of Christ above the Levitical Priests, That they were not suffered to continue by reason of death: But he, because he continueth ever, hath an unchangeable Priesthood; and he executes this Priesthood accordingly, being able to save to the uttermost, because he ever liveth, &c. This Notion of the Living God, it is matter of great encouragement and consolation to the people of God.  
And secondly, It teaches us how to address ourselves in our services to him. This living God he should have living service from us: We should therefore endeavour to have our Consciences purged from dead works, and offer up ourselves to God as living sacrifices, because it is the living God whom we approach to in such holy duties and performances as these are. As for the Idols of the Heathen, any thing is good enough for them; that they that make them, be like unto them, and so all those that put their trust in them. It is no matter how any carry themselves in their applications to such as these: Yea, but the Lord our God he deserves and expects another manner of carriage towards him; and that upon this account, as he is here represented to us in the Text, The Living God.  
Thirdly, We see here from whence to have life also in ourselves; the preservation of our natural life in all our bodily dangers, and the excitement of our spiritual life in our spiritual distempers; namely, by having recourse to this living God, who hath life in himself, and is able to put life into us, both the life of grace and comfort. And so much may be spoken of this phrase, The living God, as considered simply in itself, and as expressing to us the nature of God, in a Property which is essential to him.  
The next is the consideration of it, as the Object of Davids desire here in the Text, and as qualifying that, My soul thirsteth for the living God. The Psalmist lays a special force and emphasis upon that. He does not thirst for God any way considered, but as the living God; that is, especially as the Author of spiritual life unto him, and the preserver of it in him, which is most consonant and agreeable to that which follows in the latter clause of the Text. This is the temper and disposition of gracious hearts, to long after spiritual enlivenings; they cannot content themselves with that deadness and straightness of spirit which is at any time upon them, but desire to partake of some Divine quickenings in them; they thirst for the living God. So that this word [ living] it is to be taken properly in an active sense. God is here said to be living, not so much in regard of that life which he hath in himself, as rather in regard of that life which he does communicate to his children and servants; and that not only in their first conversion, when he does at first work grace in them; but also in following quickenings and renewings of them. The Prophet David now at this time was in a dead and sad condition; he had little of the enlivenings of grace, being debarred of the Ordinances; and he had little also of the enlivenings of comfort, as being cast down from this his condition. And now in reference to both he thirsts for the living God.  
This accordingly teaches us how it should be in like manner with ourselves. There are a great many of people in the world which never miss God, nor thirst for him upon this consideration. If God doth but bestow upon them outward comforts, uphold and sustain their natural life with the appendices and appurtenances of it, that's all they take care for, or look after. But for God in the spiritual influences of Grace and Comfort, here they never regard him, whether or no they receive any thing from him. Yea, but David he longs after this; My soul thirsts for God, even for the living God. And so I have done with the First General part of the Text, which is the Psalmists Desire, both in the Proposition and Explication; what it was, and in what sense considered.  
The Second is his Impatience of delay, as to the accomplishment of it, in the expression of vehement Expostulation: Oh when shall I come and appear before God! There's a double appearance of the servants of God before him, which they thirst for, and pant after; The one is here upon Earth in his Ordinances: The other is hereafter in Heaven, in the more immediate Communion with himself, when they shall see him as he is, and face to face.  
First, Here upon Earth, in the free enjoyment of the Ordinances; they pant after appearance before him in this consideration. In the handling of which passage there are two things which I shall take notice of; First, the Phrase or manner of expression. And Secondly, The Truth itself.  
For the first, The Phrase or manner of expression, to speak a little to that. The Psalmist when he would signify his great desire of enjoyment of the Ordinances, he does it by this expression of appearing before God. What do we learn from hence? Namely, That in our approach to these duties, we do indeed especially do so; when we come to the public Ordinances, we come into the presence of God in a more special and extraordinary manner. We are present before God everywhere, and in whatsoever we take in hand; Whither shall I fly from thy presence? says David in another place, Psal. 139.7. Gods Essential presence it is extended to all places and persons. But the presence which we are here to understand, is the presence of his Grace; in regard whereof, he does more especially manifest himself: Where two or three are gathered together, there will I be in the midst amongst them, Mat. 18.20. God's gracious presence; and God's glorious presence, that's exhibited in his Ordinances; and therefore coming to them, is called appearing before him. Thus Cornelius to Peter, Act. 10.33, Now therefore we are all here present before God to hear, &c.  
The consideration of this Point teaches us therefore an aweful reverence when we come to such things as these: It teaches us preparation of ourselves before we come, and attention when we are there.  
First, Preparation afore-hand. Those who are to come into the presence but of some Earthly Prince, they will fit and address themselves suitably to the Presence into which they come. And so should we do here; we should not come before God in our lusts, in our vanities, in our worldly and carnal affections; but having these cast off from us, that God may delight and take pleasure in us. Take heed to thy foot( i.e. indeed to thy heart) when thou goest to the house of God, and be more ready to hear, than to offer the sacrifice of fools, for they consider not that they do evil, Eccles. 5.1.  
Secondly, We should have reverence and due attention then when we are present; we should consider before whom we are, when we are in these performances, and therefore order and frame ourselves accordingly. This is that which God hath said, That he will be sanctified in all those that draw near unto him, &c. Therefore for any to appear before him in an unholy and unsanctified manner, it may provoke his wrath against them, as it did there upon Nadab and Abihu, Lev. 10.3. It should make us heedful of our thoughts, of our speeches, of our actions, of our gestures, of our whole carriage and deportment, when we undertake such duties as these, because we are before God, not only Angels. And so much may be spoken of the Phrase or expression which is here used, To appear, &c.  
Now to come to the Point itself. David did here greatly desire to draw near to God in his Ordinances, and to have Communion with him in them. This is that which he here signifies to us; and in it the right frame and temper of every godly Soul besides. Thus in other places, as Psal. 84.1, 2. How amiable are thy Tabernacles, O Lord of Hosts: My soul longeth, yea even fainteth for the Courts of the Lord. My heart, &c. A good Christian does not only simply desire these things, but is impatient in wanting them; Therefore it is expressed to us by such words and phrases as these of panting and thirsting, &c. Thirst is an unsatiable desire; it is a desire which nothing will satisfy, but somewhat to quench it. A man that is thoroughly a-thirst, he is impatient in the want of water. Even so is a Soul that is a-thirst after the Ordinances, in the want of such dispensations; he cannot tell how to bear it, but is very importunately carried after them.  
The Ordinances, and the public Ordinances; We must take notice of that. No question but David had Communion with God in private, in his own Closet, and in his own heart; he was not neglectful of the private Duties of Religion, but frequent in them; a gracious Soul carries always his Temple about him: But this did not satisfy and content this holy man. No, he must appear before God in his Sanctuary, and enjoy the benefit of those performances in common; This is that which he here so inquires for.  
The Reason of it is this, Because there is more of Gods beauty and lustre. To see thy power and thy glory▪ as I have seen thee in the Sanctuary, says he, Psal. 63.2. And Psal. 27.4. One thing have I desired, &c. That I may see the beauty of the Lord, &c.  
Secondly, For the Communion of Saints; whose hearts and affections are from hence more kindled and united. They were all of one accord, in one place, Act. 21. There's a fuller joining of Spirits in these public Assemblies; And, Vis unita fortior.  
Therefore this meets with the contrary practise of a great many people, which withdraw from such things as these are, which forsake the Assemblies of Gods people, as the manner of some is, as the Apostle girds them for it, Heb. 10.25. They do not in this sense appear before God. There are many that think they can get as much good at home, in their private retirements, as they can in the public Congregations. Such as these, they never found the sweetness and benefit of such things as these are; they are such as would be wiser than God, who hath appointed such helps as these are; And so by taking a preposterous course, do bring mischief upon their own Souls. God blasts and curses those performances which take from his public Ordinances. As a learned man very well compares it, it is like the Manna which the Israelites gathered unseasonably, though it was Manna, yet it putrefied and stunk, and had worms bread in it; so are those duties, which are performed unseasonably by us.  
Again, There are others, which are soon weary and cloyed with them; they have soon enough of such things as these are. Instead of saying, When shall we come and appear before God; they rather say, When shall we be gone and depart from him? Ye said also, Behold, what a weariness is it? and ye have snuff'd at it, &c. Mal. 1.13. And Amos 8.5. When will the Sabbath be gone? &c. There are many which are never worse than when they are employed in such kind of performances. How far are these from the temper and disposition of this holy man David? Oh when shall I come and appear before God! He was impatient in the deprival, there where others are impatient in the enjoyment. And so are all other godly men besides, which makes them thus to pant after them.  
This is true, and we may take notice of it, not only of the Ordinances in the gross, but in every distinct and particular; The Word of God; They long to see God. Thus David; how does he express his desires about it continually; longing for it, as his appointed food, as the finest gold, &c. And so do others with him. The Word in the reading of it, and the Word in the preaching of it; they long to see it in either dispensation. A gracious heart will not despise Prophesying, but closes with the Ordinance of God in the mouths of his weakest Servants; receiving it not as the word of man, but as the word of God, which effectually also worketh in them that believe, 1 Thes. 2.13.  
And so for the Sacraments, and in particular that of the Lords Supper; How does a true Believer thirst after this! And as God graciously invites; Ho every one that thirsteth; and that, O friends, drink, &c. So he also cheerfully comes and accepts of this invitation. Formalists and carnal persons, which have only an outside of Religion, they look upon these things only as matters of course and fashion, and accordingly they come to them. But a true Christian, he has other thoughts of it, and he comes with other affections to it, even as to such an Ordinance as he cannot well tell how to be without it. He knows, that here he shall find a supply of all his spiritual decays in the right performance of it; he shall get more evidence and assurance of Gods love in Christ, and more strength and ability to serve God in his whole conversation; And this sets an edge upon his affections.  
And so for Prayer, and the joint force of the whole Assembly in that performance; There is a longing for that likewise. To partake not only of, but also in the Prayers of Gods people; This is a thing very desirable, for every one to cast in their part into the common stock; you, helping together by prayer, as the Apostle Paul uses that expression, {αβγδ}, 2 Cor. 1.11. There's a great efficacy in this. Thus as to all particulars, there is a longing after the public Administrations.  
But for a further illustrating of this passage, it were worth the while, to consider the circumstances which David was in, when these expressions came from him; and that was in a state of banishment, and persecution, and distress. When he was now driven to and fro, and deprived of these gracious opportunities, now he thirsts and longs for them: From whence we may observe thus much, That Christians are never so sensible of the worth of the means of Grace, as at such time as they are debarred from them. Now that David was at this distance; Oh now when shall I come, &c. 1 Sam. 3.1. The word of the Lord was precious in those days; there was no open vision. Because there was no open Vision, therefore the word of God was precious; because it was rare, it was therefore esteemed. And so it is still, even to this present day.  
And the reason of it is this, Because deprivation causes reflection; it makes men to set their minds on work, and to consider of the excellency of these things, which at other times they little regard, or take notice of.  
This should therefore teach us to be wise for ourselves aforehand, and ere we come to such conditions of restraint as these are. Let us prise the Ordinances now, as we are likely to do then; in times of sickness, in times of banishment, in times of imprisonment, or such as these are. Oh, if ever these come upon us, then we shall be ready to wish we had taken time, whiles time had served; we shall then see our folly in former neglects; and we shall then be full of desires for the enjoyment of such opportunities; Oh let us now therefore embrace them, while God affords them, and puts them into our hands. The things are still the same in their own nature, both then and now; and therefore let us have the same hearts and affections to them. Desires of complacency will prevent desires of indigency; and the more we delight in them, the less shall we be deprived of them. And so much of the first explication of the appearance of Gods Servants before him; namely, before him, in the public Ordinances here upon Earth.  
The second( which we may likewise take in by way of overplus and advantage) is of appearance before God in Heaven, in the more immediate embracings of him. This is that appearance which we find mentioned in other places of Scripture; as Col. 3.4. When Christ who is our life shall appear, we also shall appear with him in glory. And 1 Joh. 3.2. We know, that when he appears, we shall be like him; for we shall see him as he is. This is another appearance, which Christian Souls do very much long for, and pant after. They desire to come to God, and they desire that God should come to them; which in effect is all one. In Rev. 22.17, The Spirit and the Bride says, come; and he that's a thirst says, come. Those whose Souls thirst for God, they desire to appear before God, as David here does. And this is the nature and disposition of all the Servants of God, they desire to be with Christ, Phil. 1.23.  
This they do upon divers grounds and considerations: First, In regard of the troubles and afflictions of the world itself. In the world ye shall have trouble; our Saviour he hath  told it us aforehand; and it is that which experience itself does often make good. Now Christians would be freed from these; and this they are never sure of till they come to a better place. There's no rest but in the Haven; The Sea is subject to tempests and storms, which are ready continually to rise up in it. And such a Sea is the World, which till it be dissolved, there's no hope of freedom from the evils and calamities of it; And especially not for the Church and people of God. There's none commonly which have more share in the troubles of the world, than they; and therefore they have cause of all others to desire the dissolution of it, and their appearance before God thereupon.  
Secondly, Corruptions and Temptations: This provokes this Desire also. As long as the servants of God are here in the world, they carry a body of sin about them, which is not wholly mortified and subdued; which they mourn and groan under, as Paul sometimes did, Oh wretched man that I am, who shall deliver me, &c. Rom. 7.24. There's the combat betwixt the Flesh and the Spirit; The good which I would do, I do not, &c. And there's the wrestling with Principalities and Powers, Satan improving Natural Corruptions. And these are tedious to a gracious heart, which are cured no other way than by this appearing; Therefore, Oh when shall I come and appear before God! When the Flesh shall be subdued to the Spirit, Nature to Grace, Corruption to the Principles of Holiness and the New Creature in us: When the God of Peace shall tread down Satan under our feet; and neither Angels, nor Principalities, nor Powers shall be able to separate us from the love of God which is in Christ. How can we blame the Servants of God for such longings and pantings as these in them, in such circumstances, and in such conditions! Surely we cannot do it. They have from hence that which does very much, and very justly put them hereupon.  
Thirdly, The Vanity which is upon all these things here below, even the best things that are; and the Imperfection which is in them. There's no outward comfort which is enjoyed, but there is somewhat annexed unto it, which does qualify and take from it one way or other; so that it is not absolute and complete here in this life.  
Nay further, even Grace itself, and the good things of a better life, so far forth as they are enjoyed here, they are enjoyed but very imperfectly; and they have such mixtures together with them, as do very much diminish from them. We have Grace, but with much weakness and infirmity, both in ourselves and others. And the Communion of Saints, it is much disturbed and interrupted to us. This consists of two Branches: The Fellowship of Christians with God himself; And the Fellowship which they have one with another: And each of them in this life imperfect.  
First, For that which we have with God: It is not here in its full extent, nor absolute and complete. The Servants of God, together with embracings from God, have now and then also desertions; they have peace mingled with trouble, comfort with sorrow, the joys of the Holy Ghost, with the terrors and arrows of the Almighty, now and then following upon them. But now in Heaven, and in Gods presence there, there's perfect comfort, and perfect peace, and perfect joy; In his presence is fullness of joy, and at his right hand are pleasures for evermore, as the Psalmist speaks, Psal. 16.11.  
Secondly, For their Communion with one another; That has also its defects; and there's a great deal of trouble in it, together with the comfort of it. There are jealousies and misconstructions, which are sometimes in the best persons; and these are grievous to the Spirits of good men, though they are willing to bear with it. Those which are strong in Grace, it is their care and endeavour, all they can to bear with the weak; but this is not without some pain and trouble in it.  
Lastly, The Servants of God, they desire to appear before God in Heaven, from the relation in which they are, as the Spouse of Christ himself. A Spouse desires the completing and consummation of the marriage; This is Heaven, and appearance there to all Believers, and therefore desirable of them. Love, it is a desire of union; and this being a principal affection in all the Saints of God, it does accordingly put them upon this desire. It cannot consist with their Love to Christ, to be willing to be over-long from him.  
Therefore let us judge and discern of ourselves by this Character, Whether or no are we such as have such desires as these in us? Whether or no do we love this appearing? Surely, it is much to be suspected, That the generality of men in the world are of another mind; so far from longing for it, as that they rather wish it never might be, that so they might the better go on and enjoy their sinful courses and lusts( as they hope) without disturbance. A wicked man can never say in good earnest, Oh when shall I come and appear before God! Because he shall do so too soon, and before he would, as the Devils that said Christ came to torment them before their time. Ask a Thief and Malefactor, Whether he would willingly appear before the judge. No, I warrant you, not he; he had rather there were no judge at all to appear before. And so is it with worldly men in regard of God, they desire rather to be hidden from him.  
Now as for us, who profess ourselves to be Christians, we should be of another temper and disposition, as David was here in the Text; we should frame ourselves to this Christian desire, which was so eminent and ardent in him.  
And for this purpose, labour to find ourselves to be in Covenant and Peace with God; for it is that which must lay ground hereunto. They which are not Friends with God, they will never care to appear before him, or to come into his presence. Who shall dwell with the devouring fire? Who shall dwell with the everlasting burnings? This living God, he is not for such as these to come near him: No; but those only, who are by Faith in Christ reconciled unto him; such as these have access with confidence, and only such, Eph. 3.12.  
And further, Let us be always as near as may be, in an actual preparation of ourselves for it; as Spouses and Brides that wish and look for the coming of their Beloved's, and prepare for their own going unto them.  
This consists in sundry Particulars: As First, In labouring to wean themselves from the world, and all these things here below. They can never hearty desire to appear before God in Heaven, who have their hearts too much set upon Earth, and the comforts of it.  
Secondly, In labouring to have their lusts and corruptions mortified in them. We find those two joined together, denying ungodliness and worldly lusts, &c. and looking for that blessed hope, and the glorious appearing, &c. Tit. 2.13. And He that hath this hope in him, purifieth himself, &c. 1 Joh. 3.3.  
Thirdly, By a frequent meditation of the Blessedness of our future condition. This will set an edge upon our affections indeed. What's the reason, that people are so much in love with the World? It is because their thoughts and minds do so much run out upon it, and they promise themselves great matters from it. They have enlarging fancies, and therefore they have enlarged desires answerable and suitable thereunto. The same would also be in us, as to heavenly matters, if our minds were more upon them. It would then make us impatient till we were in the full fruition of them. So much for that, which is the second Explication of this passage, and the Second General Part of the Text. And so I have done with the second Verse also of this Psalm, My soul thirsteth for God, for the living God: O when shall I come and appear before God!   

SERMON III.  PSALM XLII. 3, 10. 
My tears have been my meat day and night, while they continually say unto me, Where is thy God?  
As with a sword in my bones, mine enemies reproach me: while, &c.  
The Afflictions of Gods People in this World, they are not only grievous, but many, not in one kind only but in another; not only privative in the denial of Comforts, but also positive in the infliction of evils, and that one on the neck of another. This we may observe in the Prophet David here in this Text, he had been deprived of the Ordinances in the former verses. And here he has now added the reproaches of Enemies, which is laid down in two distinct verses, the third and tenth of this Psalm. And so we shall join them both together in the handling with Gods assistance.  
IN the Text itself there are two General Parts considerable. First, the insolent carriage of Davids Enemies in his Affliction. And secondly, Davids resenting and entertainment of this their carriage. The carriage of the Enemies, that we have in those words, They reproach me, whiles they daily say unto me, where is thy God? The entertainment of this their carriage, that we have in two Expressions, in ver. 3, 10. In the 3d. My tears, &c. in the 10th. As with a Sword, &c. I proceed.  
We begin with the first General, viz. the carriage of Davids Enemies; Mine Enemies reproach me, while they, &c. Wherein again we have four Particulars more. First, the nature of it, and that was Reproach. Secondly, the Expression of it, They say unto me. Thirdly, the Constancy of it, Daily or all the day long. Lastly, the Specification of it, in a scornful and opprobrious Question, Where is( now) thy God?  
First, For the nature of it, it was Reproach; Mine Enemies reproach me. Reproach it is taken two manner of ways. First, for that disgrace which a Man justly brings upon himself, by his ill behaviour, and so it is a just punishment: This is intended by the Apostle, where he shows, That a Minister must have a good report, lest he fall into reproach, 1 Tim. 3.7. Secondly, for that disgrace which is unjustly cast upon any one for doing his Duty, or for that which is good. And thus it is to be understood in this place, where David says, That his Enemies reproached him; they disparaged him for doing of Good, and for suffering of evil in so doing, and so reproached him. This is that which the Servants of God are subject and exposed unto, even the Reproaches of evil Men. The Enemies of Gods People they are a scornful and reproachful Generation, they are such as give themselves up to an outrageous and virulent tongue, which they make use of upon all occasions against those which are good. Thus it hath always been, and so will be to the end of the World; we have divers Instances of it; thus it was in Abraham's Family in the carriage of Ishmael to Isaac; Sarah saw the Son of Hagar the Egyptian which she had born unto Abraham mocking, which the Apostle in Gal. 4.29. calls Persecution; He which was born after the Flesh persecuted him that was born after the Spirit. Shimei reproached David, 2 Sam. 16.7. Come out, come out, thou man of Belial, &c. So Tobijah and Sanballat, and the rest of that cursed crew in Nehemiah, they reproached the Servants of God which were employed in the building of Jerusalem. Rabshakeh, we have a special instance in him, how he reproached Hezekiah and his People, Isa. 36.13. And goliath, 1 Sam. 17.8, 10. He stood and reproached and defied the Armies of Israel.  
This proceeds from sundry Considerations; as first, Their Malice and Hatred, and Envy. Enemies they are ill-affected, and therefore reproach. Friendship and Love, it is full of bowels and pity, and commiseration; but Enmity it rejoices in evil, and accordingly it reproaches for it, as in Jobs seeming Friends.  
Secondly, Pride and scorn. Haughtiness and height of mind, it is easily drawn forth into reproach. Now the Enemies of Gods People they are very full of this; Pride compasses them about as a chain, Psal. 73.6. And, He is a proud man, speaking of the Chaldaean, in Hab. 2.5.  
Thirdly, Baseness and sordidness of mind. The more noble any are of a generous and magnanimous Disposition, the freer they are from reproaching: Scorn and insultation over Affliction it is the argument of a base mind: As it comes from height of Spirit in one respect, so from lowness of spirit in another. Now this is that which is eminent in wicked Men, they are very unworthy in this particular, therefore they are called {αβγδ}, unreasonable and absurd men, as it is in 2 Thes. 3.3.  
Lastly, Their Madness and Folly. Wicked Men would have less wickedness if they had but more wit; but they are fools as the Scripture still calls them, and so they prove. And amongst the rest in this Particular, wise Men will never reproach, because they think the case may be their own; and as they see others fall into Affliction, so it may in time happen to themselves. But Fools they are apt still to please themselves in their present condition which they think to be steadfast and immovable, and therefore are so ready to upbraid and reproach others, as here they did David.  
But secondly, For the Expression of it, They say unto me. It is bad enough to think hardly of those which are good; we should have tender thoughts of Gods People, especially in Trouble and Affliction, and not conclude rashly of them as many are apt to do: But especially take heed of evil speeches. Thoughts though( such as they may be) they may have evil enough in them, yet being more immediate to the Soul, they are more irresistible, and sometimes hardlier suppressed; but when they come forth into Words, they show a great deal of naughtiness indeed; evil Words they are evil Thoughts justified, and allowed and seconded; and therefore are so much the worse in that regard: Thus it was here with these Enemies, They say: their mischievous affection vented and discovered itself; their ill-will broke forth at their lips, they could not hid nor conceal it within themselves. This is the practise of many others, Psal. 50.19, 20. Thou givest thy mouth to evil, and thy tongue frameth deceit. Thou sittest and speakest against thy brother, and slanderest thine own mothers son. The Spirit of God takes notice of Mens miscarriages in this particular. Men may think that their Tongues are their own, and that they have liberty to say what they list, and that even of Gods Servants themselves: But the Lord he takes notice of it, and will one day call to a reckoning for it.  
They say, and they say unto me. It is not of me, but to me; they spake it to his very face, as those who were ready to justify it, and make it good, that God had forsaken him. Backbiting argues more baseness, but open reproach carries more boldness and shamelesness, and impudence in it; and this is that which David's Enemies were guilty of here in this place, Whiles they spake unto him.  
Besides, there was their malice in it, which is considerable in the end of their speeches which they tended to,( as we shall hear more hereafter.) They knew it was that which would grieve him, and trouble him, and go near to his heart as a sword in his bones, and therefore it is that they utter it. This is a further character of envious and wicked Men towards the Children of God, who labour all that may be to wound them, and afflict them, to make sad the hearts of the righteous whom God hath not made sad; and to grieve his holy Spirit in them.  
This we cannot wonder at, if we do but consider whose scholars they are, they learn it from a skilful master, and one that's well acquainted with the trade, and that is Satan himself; it is he that teaches them to reproach, and to do it with so much facility and readiness and aggravation, as for the most part they do. He is Bagnal tashon, the master of the Tongue; They are of their Father the Devil, and they will do the works of their Father, as our Saviour himself has  told us of them, Joh. 8.44.  
Thirdly, Here's their Constancy and Perseverance in this their carriage and language, it is daily, or all the day, Col●ha-jom. It is not only for a fit and away, but it is their frequent and continual practise; it's every day, and it's all day; they begin in the morning, and they hold out still till night as unquiet persons use to do; and they begin the week with it, and so they continue till the end; he could never come into their company, or near them but he had such language from them. This is the temper and disposition of all other Enemies besides, towards the People of God.  
The ground of it is this, Because it is fed and nourished in them from a malicious and corrupt heart; That which is Natural is constant, and so is reproach to wicked men; it's suitable and agreeable to their nature, and those ungodly principles which are in them, which express and vent themselves accordingly in virulent speeches. An evil spirit will never want an evil Tongue for the showing and discovering of itself; but the one is still as lasting as the other, and that is continual. There's the same reason for the frequency of wicked men in wicked discourse, as there is of godly men in good discourses. What's that which makes good Men to be so frequent and constant in Good? It is because they have a spring of Good in them; they have a new nature that issues forth gracious words from them. Even so is it also in evil Men to evil; Out of the abundance of the heart the mouth speaks.  
Well, to lay all these things together, seeing this is so indeed, that enemies and wicked Men are reproachful, that they are impudent and malicious in it, and constant to it: Then first of all, let this teach us to expect it and make account of it, and not to be offended with it as some new and strange thing, as we are ready to be. For it is their nature and suitable to them, and every thing in nature works according to its kind. It is no honour to them, nor shane to us; no honour to wicked Men to fasten it, no shane to good Men to endure it; the worse that any Men are, the fitter are they to be Satans instruments in this particular; and the better that any Men are, the fitter and abler are they, as the likelier to undergo it; as David here in the Text.  
Therefore we should secondly, be persuaded to fit, and prepare ourselves for it, and to arm ourselves against such persecutions as these are. That Man is not fitted to be a Christian, which is not in some sort provided for a reproach, and the scourge of an insolent Tongue, which is such as is sure always to follow and attend upon it; there's no Man that sets his face towards Heaven but shall be sure to have one or other, at some time or other, in some degree or other, to persecute him in this regard. If any one had been likely to have escaped this condition, one would have thought David should have been the Man; one that mourned for his very Enemies trouble, and fasted when they were sick; one that laboured to do good for evil, and to overcome malice with kindness; and yet he could not do it, but falls into the snare of it. Mine Enemies( says he) they reproached me; David himself.  
What do we speak of David? it was thus with Christ himself, of whom David was but a Type; what a man of Reproaches was he? and yet who did ever less deserve them than he did; never such a sweet spirit and disposition as the spirit of Christ, and yet he could not have a good word from those which were nought; they said all they could against him, a Glutton, a Wine-bibber, a friend of Publicans and Sinners, a Deceiver, a Blasphemer, and what not? this of Christ himself. And can it be otherwise then with those which are the Members of Christ? If they have called the Master of the House Beelzebub, how much more shall they call them of his household? Mat. 10.25. We should therefore be armed and prepared for such conditions as these are.  
How may we come to be so? I'll show you how. First, By thoroughly considering and digesting this Example of Christ, Rom. 15.3. The reproaches of them that reproached thee fell on me. Let us look to Jesus the Author and Finisher of our Faith, who despised the shane, &c. Let us consider him who endured the contradiction of sinners against himself, lest we be wearied and faint in our minds. We are ready to think much sometimes to suffer an ill word for a good cause, a nickname or slander, &c. But let us consider with ourselves how many Christ has endured before us, what railings and revilings, and reproaches were cast upon him. Let us go forth therefore unto him, bearing his reproach, as we find that Expression used, in Hebr. 13.13.  
Secondly, Let us consider the benefit that follows upon it: We are not the worse but the better for it if we duly attend it; as it is in 1 Pet. 4.14. If ye be reproached for the name of Christ, happy are ye, for the spirit of God and of glory resteth upon you, &c. So Mat. 5.11. Blessed are ye when men shall revile you and say all manner of evil against you falsely for my sake, rejoice and be exceeding glad, for great is your reward in Heaven; for so they persecuted the Prophets that were before you. There's a blessed recompense which attends upon a reproached Christian, and a reward which is laid up for him in Heaven, to make it up to him. The more ignominy and disgrace here, the greater Honour and Glory hereafter in another World, as consequent upon it.  
Namely, as it is here promised in these Circumstances, when it shall be falsely and for the name of Christ; which does properly approprinate it to us. For a man simply to be evil spoken of, that has no commendation in it, but to be evil spoken of falsely, and for the doing of good. It is Innocency which is the best shield against reproach. When a man shall be ill spoken of abroad, and be ill spoken of also at home in his own heart; when report without shall concur with Conscience within: then it is very sad and grievous indeed; but where it is otherwise, there it is glorious. When a Man shall be evil spoken of not only in Good, but for Good, this is a Princely thing indeed, and has great reward belonging unto it.  
This was that which encouraged Moses in Heb. 11.26. He esteemed the reproach of Christ greater riches than the Treasures of Egypt. Why? For he had respect to the recompense of the reward. And so it may any other besides: they shall be no losers by it, but shall gain by it in many respects.  
Thirdly, Let us consider what they are which do reproach. Vitium est honorem, &c. it is the part of base Men to make others as base as themselves; and the worse themselves are the better commonly are those whom their Reproaches are fastened upon, and so not to be regarded.  
Lastly, Let us learn to give up our Names to God himself. A good Name is a thing much to be esteemed of, but it is not too good to be partend withal for God, when he shall require it, no more than life itself: We should therefore learn not to stand upon it in such cases, we should veil all to him, even that which is dearest to us; we should preserve a good Name by Innocency, but never think to preserve it by miscarriage. It is better to be evil spoken of for goodness, than to be well spoken of for doing amiss; or for omitting to do that good which is our duty, and is required of us to be done by us. And it is better that we should suffer in our reputation, than that God himself should suffer in his Glory; as he would do, if to save our credit we shall neglect to do our duty. But so much also for that.  
The fourth and last Particular which is to be considered of us in this first General, is the Specification of this Reproach in the opprobrious and contumelious question which these Enemies put here to David, Where is now thy God? And there are two things here further considerable. First, The Foundation of the Question, though by them misapplied and misimprov'd. And secondly, The Question itself, which they do here put unto him.  
First, We may take notice of the Foundation of it; and that was Gods Temporary Desertion and forsaking of David for a while, by giving him up to the will of his Enemies. This is that which the Lord is pleased sometimes to do, in regard of outward assistance and protection of them: He conceals and hides himself from them, Isa. 45.15. Verily, thou art a God that hidest thyself, O God of Israel, &c. So Job 13.24. Why hidest thou thy face from me, and holdst me for thine enemy? And Psal. 13.1. How long wilt thou forget me, O Lord! How long wilt thou hid thy face from me? God is sometimes as if he were not to be found, as if his People had no God at all with them.  
And he is very wise in such Dispensations, sometimes to punish security, and carnal confidence, and relying upon means; that they may see that they stand not by themselves, but by his supportment; sometimes, that they may the more look after him, and repair and have recourse unto him; and sometimes likewise to harden their Enemies, and by making them more secure to be near to ruin.  
Therefore we may take notice of it, as a thing which sometimes falls out, that accordingly we may provide for it; there was somewhat as a Foundation which these Enemies built upon in reproaching.  
But this Conclusion was misapplied, and misimproved by them: They concluded that God did not own David, because he did not now actually and at the present appear for him. This is the Disposition still of Men of the World, to judge of Gods presence with his People according to external Events, either good or bad happening unto them. If God do not prosper them in the World, do not defend them, and keep them from outward evils, that then he is no God at all. This is the arguing and reasoning for the most part of carnal Men.  
The Reason of it is this, Because they are lead and carried by sense, and ignorant of the Mysteries of Providence. Those that know any thing in Providence, and in the manner of Gods dealing with his People, they know that it is his usual manner to work oftentimes by Contraries; and to be really most with his People when he seems to be absent from them, to vouchsafe them the comforts of his Spirit when he denies them outward Comforts; and to be secretly present with them, when he seems to be a stranger to them. But these Enemies they understood not this Mystery, and therefore it was that they argued and reasoned so foolishly, as here they did; which is the manner of all others like them.  
That which lies upon us from this Observation, is to endeavour all we can to continue them from our own Experience, as David here did. It had been a miserable thing indeed if it had been so as these people thought and supposed, that David had had no God at all to comfort him, and to support him, and to stand by him in this his present affliction; but David knew well enough that that was otherwise, and so do all Gods Servants besides; they know that God is still where he was, even in their worst and saddest conditions.  
And therefore they may rather retort it upon their Enemies themselves; and may question how it is with them; Whether they have interest in God, when his hand lies heavy upon them? Sure it is, they shall not be able to find help and comfort from him at such times as these are. But howsoever in times of welfare and prosperity they may be then lively and jocund, yet in times of trouble and affliction they shall be dejected and all a-mort: But that for the Foundation of this Question which is here moved by Davids Enemies.  
The next thing is the Question itself, which they ground upon this Foundation, and that is Where is now thy God? which according to either part of the Relation, on Davids part, or on Gods, hath a double force with it: First, Where is now thy God? that is, Where is the God that thou so much standst for? Or secondly, Where is now thy God? that is, Where is the God that stands so much for thee? According to the former Emphasis, so these Enemies from Davids Affliction take an occasion to blemish his Religion; according to the latter Emphasis, so these Enemies from the same Affliction take an occasion to weaken his Faith.  
First, To take it in the first notion, Where is now thy God? i. e. Where is the God that thou so much standest for? These Enemies labour hereupon to blemish Religion itself, as a poor and empty business. This is the manner of wicked People from the lowness of Gods Children in their condition to argue the badness of their Profession, and of the Cause itself which they undertake; as if they should have said, You which are such a precise fellow, such a godly and holy man as you take yourself to be, what do you now get by your Godliness, and your Holiness, and your Preciseness, & c? will it now stand you in any stead as things go with you? This is the desperateness of a wicked and malicious spirit, to take all occasions that may be of disparaging both Religion itself, and all those which are the Professors of it. For so both( as I conceive) are included in this opprobrious Question, and that according to this first Explication and Emphasis which we now put upon it: They both question the Truth of Religion which was professed by David; and they likewise question the truth of David in his Profession of it; they would make both Religion a Fancy, and David an Hypocrite.  
First, They would from this Consideration make Religion to be a mere Fancy, and to have no substance or reality in it. They set their mouth against Heaven, Psal. 73.9. They have said, it is in vain to serve God; and what profit is it that we have kept his Ordinance? &c. Mal. 3.13, 14. Thus their words have been stout against the Lord, as it is there expressed. So what is the Almighty that we should serve him? Job 21.15. This is the plot of the wicked Atheists to make Religion and Godliness itself of no account in the World. Thou wast one that went much to the Tabernacle, and drew a great company along with thee: A great frequenter of the Ordinances, and the public Worship and Service of God; what's become of all this now? Why mightst thou not have been as well if thou hadst sat at home, and never made this ado?  
This is the Disposition of wicked Men to reproach Religion most, because they hate Religion most. That which is most in their hearts it is answerably first in their mouths; they speak that which is uppermost. Their chiefest aim and desire is, That Religion and Godliness might be blasted, and therefore they fasten upon these in their reproaches and contumelious speeches. They could wish there were no God at all; and therefore they ask, where he is? as one( who if they could help it) should not be at all indeed. As they live without God in the world, so if they could, they would drive him out of it.  
The Use which we are to make of this Point, is so much the more to strengthen ourselves. The more wicked men lay at Religion, and would weaken the esteem of it; the more should we be confirmed in it, and settled in the embracement of it. We should labour to get a sound judgement and apprehension of the things of God, and learn to see the beauty, and excellency, and reality of them. We should study the great Mysteries of Godliness, and especially of Providential Dispensations; that which David himself was once at another time so puzzled withal, in Psal. 73.16, &c. We should take heed of consining Godliness to outward Prosperity, or abstracting it from an Afflicted condition; but be rather settled in that great maxim of Scripture and Spiritual Wisdom, That all things fall alike to all here in this life: and that there is one event both to the just, and to the unjust: Otherwise we shall ever and anon be tottering and wavering in the Profession of our Faith.  
And especially, let us labour to get Religion wrought into our hearts, and to have the power of it upon our Consciences: To be in us as a new nature( as it is in every one in whom it is to purpose), and then it will not be easily forsaken or questioned by us. When men have Religion only in the brain, and in the notion, and in a speculative manner, then they are easily upon any occasion driven from it: But when it once gets into their affections, and is settled and rooted in their hearts, and their inmost spirits; then they will no more call it into question, than they do any thing of Nature itself: Then those things which others dispute against, they will be able to assert and to affirm from the sense and feeling of them in themselves, which they can never be beaten off from. And that's one thing here implied, They question the Truth of Religion which was professed by David.  
But secondly, They question also the Truth of David in this his Profession of Religion; make him an Hypocrite: It is not, Where is God? but, Where is thy God? the God whom thou so much pretendest to, as being a servant to him. Because he was full of Affliction therefore they would make him to be voided of Grace. Here was another corrupt reasoning in them, but it is that which the world is very commonly subject unto. They are full of such kind of Conclusions as these are, as we may see in Job's Friends, and other men.  
Therefore we should learn to be armed against them; to make our calling and election sure to ourselves upon better Principles and Grounds than the World, or the Comforts of it; from whence we may be able to stand against such assaults as these are. And know, That Afflictions are so far from being an Argument against Religion, and a state in Grace; as that rather in some cases and circumstances they are an argument for it; because, Whom the Lord loveth he chasteneth, and scourgeth every son that he receiveth, as it is in Heb. 12.6, &c. That's the first emphasis of this Question, Where is now thy God? i. e. Where is the God that thou so much standest for?  
Secondly, Where is now thy God, i.e. Where is the God that stands so much for thee? A weakening of David's faith; This is that which these wicked persons laboured to do, even to bring David out of conceit with God, and to think that he had now quiter forsaken him, and cast him off. Here was not only their corrupt reasoning and arguing, which we touched upon before; but also their base and malicious intention; for they did this to vex David, and to disquiet him, as it proved in the event. Where's the God that you have made account of all this while, and whom you thought to have been so gracious to you? This is still the desire of the Enemy, to weaken the Faith and Comfort of the Church. Thus Rabshekah to Hezekiah, Isa. 36.14. Let not Hezekiah deceive you. Thus the Jews that crucified our blessed Saviour, If thou beest the Son of God, come down from the across. Thus Job's Wife to him, Curse God and die; as who should say, Thou shalt be never the better for him.  
The ground of this practise in them is, First, Because wicked men desire to do the Children of God the greatest harm that possibly they can. Now there's no greater mischief than this, the robbing them of their spiritual Comfort, and assurance of Gods favour towards them.  
Secondly, The Enemies desire to disarm the people of God of that which may be their best Weapon and which may do them most service. Now this is is their confidence in God; This is the victory whereby we overcome the world, even our faith, 1 Joh. 5 4.  
Thirdly, The Enemies of the Church they are acted by Satan himself, and are Instruments of his impow'ring: Now this is his principal business, to weaken Gods childrens faith, and to possess them with doubtings and scruples of Gods love and favour towards them; which these also do from him.  
Let this then be a warning to all men, to take heed of this course and practise; we should all labour in our places to b helpers of the joy of Gods people, 2 Cor. 1. ult. and take heed of being hinderers of it. Take heed of adding to their grief, and of blasting of their spiritual comfort. This is the work of Satan himself properly, and of his Instruments; and accordingly men may judge of themselves as they find this to be in them, as it was here in these wicked men.  
And so now I have done with the First General part of the Text, which is the insolent carriage of Davids Enemies towards him in his Affliction; They reproached me while they say, &c. Where is thy God?  
The Second is Davids resenting, or entertainment of this their carriage, which is with a great deal of holy grief and impatience, and indignation, laid down in two expressions, in the third verse, and in the tenth; in the third verse, My tears have been my meat day and night. And in the tenth verse, As a sword or killing in my bones. There are two things which we may here pertinently take notice of: The one is the Principal Notion; And the other is the Emphatical Expressions of this Notion to us here in the Text.  
First, For the Principal Notion; This is that which is here signified to us, how grievous to the hearts of Gods people the reproaches of wicked men are, and ought to be upon such occasions; so grievous, as to fetch tears from them, and to pain them at the very heart: My tears( from hence) have been my meat day and night; and as a sword in my bones, &c.  
This there is very great cause and ground for, why David was so troubled with these reproaches; and why all godly men whatsoever ought in like manner to be troubled at them where they meet with them.  
First, As for the Dishonour that hereby redounds to God. There's nothing can go nearer to the heart of a godly man indeed, than that dishonour which is done to Him. through teaching of the Law, dishonourest thou God? For the Name of God is blasphemed among the Gentiles, &c. Rom. 2.24. There's a great emphasis laid upon that. Now here in this business of Reproach, there was a great reflection upon God, and upon his Honour, in sundry regards, as may be observed by us.  
First, It was a questioning of his Truth. Where is now your God? It is as much as, Where are now his Promises, and the gracious tenders which he hath made of the protection and preservation of his People? It is true, God hath said this for them; but where is he now to fulfil it, and to make it good? This is a great dishonour to God, when his Truth shall be called in question by any. He hath magnified his word above all his Name. As men count it a dishonour amongst men. But now in these words, Where is your God? there is as much as this signified to us, as if God were not so True and Faithful as he pretended himself to be.  
Secondly, It was a questioning of his Goodness. That's another Attribute in God, The Lord Gracious and Merciful, &c. But now, Where is your God? is as much as, Where is now that Love, and Bowels, and tenderness of Affection, which he hath always been so famous for towards you?  
Thirdly, It was a questioning of his Power. Where is now your God? It was as much as, Where is his Strength, and Might, and Ability for you? As Moses makes it an Argument to God when he preys for the people, What will the Heathen say? That the Lord could not deliver his people, &c. And so Rabshekah sets it, in Isa. 37.10. Let not thy God in whom thou trustest, deceive thee.  
Fourthly, It was a questioning of his Constancy and Unchangeableness; as if he were slight and uncertain in his Love, and left those who were his best friends, when they stood most in need of him; that he was for them to day, to morrow against them.  
Lastly, It was a questioning of his Justice, and indignation against sin and sinful men; as if he favoured and allowed such a company of wretches as they were, and afflicted rather an innocent person, such as David himself was. In all these particulars did this their question redound to Gods dishonour; and so was grievous in that respect.  
Secondly, As it was a discouragement to the rest of Gods people, to wit, the weak amongst them; as you know, when goliath defied the Armies of Israel, the people were troubled. And so such reproaches as these do much dishearten well-affected persons, which the Enemy knows well enough, and therefore does it on purpose, as Rabshakeh there in Isa. 36.11, 12, 13. This is very grievous to a good man to have any discouraged from owning of Gods way from such reproaches. We should be very tenderly affencted when good people are any thing disheartened; especially who are of more tender spirits.  
Thirdly, As it was an heartening to the Enemy, and others which were ill affencted. Oh this now flushes them, and nourishes them in their sinful compliance! This, it makes them further to insult and triumph, and lift up their heads. Evil communication corrupts good manners. And this is also a great grief and trouble to any that have the work of God in them.  
Lastly, As it was a scandal to Religion, as if there were no such great matter in that, as men conceived and apprehended to be. There's nothing which goes nearer to a good Christian, than the reproach of Christianity itself, and the bringing of an ill report upon the ways of Godliness. What, do ye ask me what ails me? and ye have taken away my gods? says Micah concerning his Idols, judge. 18.24. And how much more may a Christian say so of the true God, to those which ask this question in the Text, Where is thy God? As Mary Magdalen in the Gospel that stood weeping, Why weepest thou? why, They have taken away my Lord, and I know not where they have laid him. The more that any man loves a thing, the less can he endure to be reproached, and upbraided, and hit in the teeth with it; and so here.  
Therefore let us from hence take a discovery of ourselves what we are. How do we stand affencted upon such occasions as these are? Can we suffer God to be dishonoured? Can we endure our Brethren to be discouraged? Can we be content to have our Enemies heartened? Can we be patient to have Religion disgraced? Let us examine and search our zeal in these particulars, &c. And especially comparing it with our zeal in other matters, our own Cause, our own Interest, our own Honour, our own Advantage; If we can be zealous and quickly moved here, and in the other case little or nothing affencted, it is an argument that all is not so as it should be with us, &c.  
And so much may be spoken of the First thing propounded in these passages, viz. The Principal Notion which is here intended and exhibited to us, namely, How grievous to the hearts of Gods people the reproaches of wicked men are, and ought to be upon such occasions as were here administered to David, &c.  
The Second is the Emphaticalness of the Expressions, My tears have been my meat, &c. And as a sword in my bones.  
First, My tears have been my meat, &c. There are two things in this expression: First, It signifies how great his present grief was, as that he took delight in nothing else. That grief which swallows all other comfort, is great grief: And so was this; he had no other meat but this; Thou feedest them with the bread of tears, &c. Psal. 80.5.  
Secondly, It signifies how pleasing this sad humour was to him: As melancholy persons delight in their melancholy, it is meat and drink unto them; so was this sadness now in a manner to David; and he was refreshed by weeping, which does lessen and alloy grief.  
The Second expression is, As a sword, or killing; Re-retsach, so some red the words. What do we learn from this, viz.  
That the reproach of Gods people in the language of Gods Spirit, is murder; is killing in my bones, &c.  
There are words which are sharp as swords, as the Psalmist speaks, Psal. 55.21, As drawn swords, &c. Psal. 59.7, Swords are in their lips, &c. Psal. 64.3, Who whet their tongue like a sword, &c. So Prov. 12.18, There is that speaketh like the piercings of a sword; but the tongue of the wise is health. So Mat. 5.22, He that calls his brother fool, &c. this is called killing for two reasons:  
First, Because the Law of God is spiritual; He that hateth his brother, is a murderer, 1 Joh. 3.15, &c.  
Secondly, In regard of the effect which sometimes it produceth; sometimes it kills indeed.  
This should( for the Use of it) teach us to take heed of it. There are many who make no Conscience in this particular: Come, let us smite him with the tongue, Jer. 18.18. Well, let all such look to it; However they may count of it, God reckons it no better than killing: And therefore as they would think of that, let them think of this, &c.  
So much for that: And so I have done also with the Second General in the Text, which is Davids entertainment of his Enemies insolent carriage, namely, with grief and indignation; My tears, &c. And as a sword, &c.  
And so much for the third and tenth Verses of this Psalm.   

SERMON IV.  PSALM XLII. 4. 
When I remember these things, I pour out my Soul in me; for I had gone with the multitude, I went with them to the House of God; with the voice of joy and praise, with a multitude that kept holiday.  
It is natural to those which are in trouble, to ruminate and chew upon their trouble, whereby they oftentimes make it so much the greater and heavier to themselves. A sad and mournful Spirit, delights in sad and mournful reflections, and such as may feed and nourish that dark and black humour in them. And thus may we observe it in David, in this present Scripture which we have now before us. He lies now at this time in a very sad and lamentable condition, persecuted and pursued by his Enemies, deprived of the Divine Ordinances, followed with Contumelies and Reproaches, left alone in the Wilderness and upon the Mountains; And now he hath leisure enough to bethink him of the sad condition in which he is, and to aggravate his grief to himself: Which he doth in all the circumstances and appurtenances of it; When I remember these things, I pour out my Soul in me; for I had, &c.  
IN the Text itself there are two General Parts observable: First, The Happiness of Davids former Condition. Secondly, The Impression which the recalling of it at present made upon him. The Happiness of his Condition; that we have in those words, For I had gone with the multitude, I went, &c. The Impression which the remembrance of it at present made upon him, in these, When I remember, &c.  
We begin with the first, viz. The Happiness of Davids former and bypassed Condition: And this is expressed unto us in three particulars: First, From the greatness of his Company, I had gone with the multitude. Secondly, From the place of his resort, I went with them to the House of God. Thirdly, From the nature of their employment, With the voice of joy and praise, &c.  
For the first: This was a great comfort to David in his former condition, the store of Company and Society which he had with him, He had gone with the multitude. Multitude is not always an advantage; nor to go with them is not always a commendation: But to David here it was both, and so it was accounted of by him, when he considers and reflects upon it, that he had many to bear him company, and to attend upon him; that he had a large and a populous train, suitable to the state and condition in which he was, and that rank which God had placed him it; that he had those that owned him, and clavae unto him, and associated with him. This was some kind of comfort and contentment unto him; for which reason he makes mention here of in. Company( if it be that which is good, as this of Davids here was, as appears by the close of the Verse), it is a very blessed and comfortable accommodation in sundry respects: First, As it is an Exercise of mens faculties, and the powers and abilities of the Mind. God has made man a sociable and communicative Creature, and fit for converse; Now accordingly in Company and Society are these faculties improved, which otherwise in a more solitary condition flag, and moulder away.  
Secondly, It is a fence against danger, and a preservative from sadness and various temptations. In Eccles. 4.10. Wo unto him that is alone when he falleth, for he hath not another to help him. Again, Prov. 11.14. In the multitude of Counsellors there is safety. Many eyes, they see more than one; and many hands, they make the work so much the lighter. And the glory and strength of a Prince, it is in the multitude of his people, as Solomon tells us, Prov. 14.28.  
Thirdly, An opportunity of doing more good; There's that also in the multitude. The more that men converse with, the more occasions have they and usefulness of further improvement. There is further matter of ground and profitableness afforded unto them, which in solitariness and paucity is denied. These and the like advantages and accommodations are considerable in multitude, and fullness of converse.  
Therefore those which live in such places as these of concourse, and frequency, and society, they are accordingly to make use of them, to acknowledge Gods goodness to them; and to improve such opportunities as these are to the best advantage; not for temporals only, but spirituals. That's one expression of the Happiness of Davids former condition, I had gone with the multitude.  
The second( which is more considerable) is the place of his resort, I went with them to the House of God. Which passage is considerable of us two manner of ways: First, As Davids practise, and as that which was done by him. Secondly, As Davids privilege, and as that which was vouchsafed or done unto him.  
First, Take it as his practise, and as that which was done by him, I went with them to the House of God. By the House of God we are here to understand the Tabernacle, and the Place, of the public Worship of God, which was in use in those days; This was that which David went to, and this was Gods House. And that which answers it now, is the several Congregations of Gods people, under several Pastors, where the means of Salvation are set up, and the Ordinances publicly administered. These together, with that of former times, are very properly called, The House of God. And therefore we find this expression in Scripture, so often applied to this purpose; as Psal. 26.8. Lord, I have loved the Habitation of thy House, and the place where thine honour dwelleth. Psal. 84.4. Blessed are they that dwell in thy House, &c. Psal. 122.1. Let us go into the House of the Lord. Because here God will be found, here he manifests and reveals himself, here he lays up his Treasures and Jewels, here he gives us sweet entertainment, as men are wont to do in their Houses; therefore are such places as these denominated by this expression.  
As for the thing itself which is here declared, David frequented the place of the public Assemblies of Gods people, and of the public Worship of God. And there are two things here intimated about it: First, That he went himself, I went to the House of God. Secondly, That he took the multitude along with him, or he bare them company in it, I went with them; namely, the multitude which he had spoken of before.  
First, Here was his own address, he went himself. David, he made Conscience of frequenting the public Assemblies, of going to the House of God. This is one thing which is here implied; and it is signified as his practise in divers other places of the Psalms. While he had these opportunities afforded him, he did not neglect them, but did very readily and cheerfully close with them▪ which is likewise the care and practise of every godly man besides. It is the same that David's here was.  
And that upon these considerations: First, The Excellency and Glory of the Ordinances, which are there dispensed. What's that which makes people throng to places where there are sights to be seen? It is, because they are taken with such things as those are, and apprehended some delightfulness in them. Even so doth a gracious heart in these Divine Dispensations. There's Power, and Glory, and Beauty in them, for which they are desirable, Psal. 27.4.& Psal. 63.2. All the Ordinances of God, they have a lustre and splendour. The Word of God preached, it is the Power of God to Salvation, it is the laying open of the Riches of Christ, it is the Ministry of Reconciliation, as the Scripture sometimes expresses it. The Sacraments, they are crystalline Glasses, which do represent Christ unto us in all his Graces, and Excellences, and privileges. They are the Seals of the Covenant of Grace, and the Conveyances of Spiritual strength and establishment to us, in the right participation of them. And so of all the rest; There's not an Ordinance in the Church, but it is beautiful, and therefore desirable.  
Secondly, The Necessity which a gracious heart finds of these things. Those things which are but delightful only, they are such as may sometimes be spared, and a man may do well enough without them: But those things which are absolutely necessary, we cannot want them with any patience. Why, this is the case now with the public Ordinances to a gracious Soul; It knows not how to be well without them, as such things which it lives upon; and therefore sometimes expressed by necessary Food, without which men cannot subsist. Look then, as people are carried to the Markets, and places of provision, where there's food and sustenance to be had for their bodily nourishment. In like manner are the Servants of God carried to the places of the Ordinances for the Good of their Souls.  
Therefore this shows us, what to think of those which are contrarily affencted. There are many that care not how seldom they come to such places as these are; have no love nor affection at all to them, nor pleasure or delight in them; had rather be anywhere than in the Congregations of Gods people, and in such Assemblies as these are; they are a burden, and tediousness to them: And from hence do rather sometimes divert to places of a quiter contrary nature. They go not to the House of God, but rather to the Synagogue of Satan; to places of corruption, and temptation, and vanity, and sinful allurements, which they prefer a great deal before such places as these. Go where they may feed their Lusts, rather than feed their Souls; and where they may rather increase sin in them, than extinguish it, and put it away from them, or be instructed so to do. Well, such as these, they have a better Lesson here taught them by David; He went to the House of God.  
He went: And how did he go? Not carelessly, and hand over head, he cared not how; but with due attention and regard: That's implied in the word in the Text, Adaddem, which signifies properly a leisurable going, step by step; Its used but once more in all the Bible, and that's of Hezekiah, Isa. 38.15. The going of one that considered whither he went. Thus are we to go to Gods House; Take heed to thy foot, when thou interest into the House of God, Eccles. 5.1. There are many that come to such places as these, as if they were going to a Play-house, without any heedfulness or preparation at all. But David did not do so: No more are we to do neither: But with caution, and advice, and deliberation; casting away from us our lusts and vile affections; emptying ourselves of our vain thoughts, and worldly and secular cogitations; quickening ourselves with gracious and holy desires. In this manner should our going be to the Divine Ordinances; and so was Davids, he went thus. That for his own Address of himself.  
Secondly, As he went thither himself; so he likewise took others along with him; He had gone with the multitude; he went with them to the House of the Lord. David is here considerable of us under a double capacity; 1. As a Magistrate; and 2. As a Master of a Family; and in each consideration or relation it was very remarkable in him, that he went to the House of God with them.  
First, Take him as a Magistrate. He did not only serve God himself, but take care that his People should do so to; he had regard to the Multitude. This is that which Magistrates and those which are in places of public Government ought especially to be careful of; as to serve God themselves in their own persons, so to promote the same service of God in other People committed unto them. Thus the godly Magistrates have done in former Ages, not only David but divers others besides, Asa, Jehoshaphat, Hezekiah, Josiah, Nehemiah, &c. As it was their care to be good themselves, so that others might be good with them, at least, that they should attend upon those means which conduced thereunto. And there's the same care and endeavour required still upon the same account and consideration. There's as much occasion now in regard of Mens backwardness and averseness; and there's as much necessity now in regard of Mens welfare and eternal Salvation concerned in it. Therefore those whom it belongs unto should be mindful of it. As for the inward acts of Religion Authority reaches not to them, at least immediately; we cannot make Men to believe and to repent, &c. But for the outward acts that it does; It may make Men to come to the Ordinances, to attend upon the means of Salvation, to go to the House of God where such things are dispensed: And so did David here for his particular, he drive others before him hereunto as well as went himself; He went with them to the house of God. And this he did as a Magistrate.  
Secondly, As a Master of a Family; we may consider him also in that Capacity: So he went with his Children and Servants, and Domestical Relations thither also. Thus it becomes all others to do, to take care that those who in such places belong unto them do mind Religion likewise, and frequent the public Assemblies. As Joshuah, I and my House, we will serve the Lord. And David, I will walk in my House with a perfect way, in Psal. 101.2.  
The Reason of it is this; Because their Souls are of worth, and precious, and such as they are entrusted withal; and for this purpose such Exhortations in Scripture are multiplied upon them; they are in a manner parts of themselves, and so to be taken in with themselves in such performances. David, he was herein a good Pattern of a good governor both of State and Family.  
And further, which we may take in with it; Here was the Order and Comeliness of it also, I went with them to the House of God. With them, not only in a conjunction of Duty, as going to the same place, and to the same Performances, but with them also in a Conjunction of Company, as going together, and at the same time. There was the decency of a Religious Train.  
The contrary hereunto is that which oftentimes takes place in the World, both as to the substance and also the circumstance. For the Substance; How many Families are there, where Religion is not at all regarded or looked after by the Governours of them? How many are there that are very indifferent whether those that belong unto them go to the House of God, or no? or partake of any means of Salvation for the good of their Souls?  
If the thing itself be in some fashion regarded, yet in the mean time with how much disorder and confusion? the Husband goes one way, the Wife another; the Parents one way, the Children another; the Masters and Mistresses one way, another way the Servants; from whence neither can be accountable to the other, nor yet benefited by the other. The practise of this holy Man was otherwise, I went with them to the House of God; all of us to the same Performances, and near upon( as might with convenience) about the same time.  
Again further we may look upon David not only in the forenamed Relations of a good Magistrate and Master of a Family, but likewise, which we may add hereunto, of a good Neighbour also, or Friend; and so he invited and drew on others to the House of God with him. Where others went before him, he followed them, and went with the Multitude; where others stayed behind, he drew them on and carried the Multitude along with him; and so he did two Duties at once, which are both of them observable of ourselves.  
First, He took the advantage of a Godly and Religious Example: when he saw multitudes of People with their Faces towards Sion, he struck in with them for one to make up their number, and went with them. As in Psal. 122.1. I was glad when they said unto me, Let us go to the House of the Lord. A gracious Heart closes with gracious Opportunities, follows gracious Patterns, and is lead by gracious Allurements which are propounded unto it, not for Company only, but in it too.  
And so it should be with us: We see how it is with us in other matters; People are there too much lead by Example, and the Copies which are set before them; where they see multitudes going to evil places, they will too often set in with them there, as I hinted before. Yea but this is forbidden unto them, Thou shalt not follow a multitude to do evil, Exod. 23.2. but in good as much as may be. He went to the House of God in company, Psal. 55.14. and the more here so much the better. The zeal and forwardness of others should provoke us; and we should think much to stay behind them in these respects. Who are these that fly as a cloud, and as the Doves to their windows? in Isa. 60.8. It is a comfortable sight to see many going together in such troops as these. And so did David here think it whiles he himself conforms unto it. That's one thing here observable in him; he took the advantage of good examples which were set before him, and whiles others went, he would go also.  
Secondly, He took the advantage of a good and pious Inclination: Where he saw others anything disposed to Religion, he endeavoured as much as might be to forward it and promote it in them; and so did not only go along with them, but carried them on together with himself. He advanced Religion in his Society, and mutual converse as another thing commendable in them.  
And so again it should be with us likewise; there are enough which are corrupters of others, and diverters of them from good ways, and performances, and opportunities; we should further, and put them forward all we can, as having more encouragement for it, and greater reward. And so much may be spoken of this Passage in the first notion of it, as it represents to us Davids practise, and that which was done by him, I went with them to the House of God.  
The second is as it exhibits his privilege, and that which was done to him in the Accommodations bestowed upon him, I went with them to the House of the Lord: He speaks of it as a mercy which then he enjoyed, but now was deprived of; and so would hereby signify unto us, what a great mercy this indeed is: It is a very great blessing and mercy which God vouchsafes to any People, or Persons, when they may go to the House of the Lord, and partake of public Spiritual Opportunities for the good of their Souls. This is the scope and drift of this passage as it lies here before us in the Text.  
Thus it is, and will appear to be so upon these Considerations. First, From the Presence of God in a special manner in these Assemblies; Where two or three are gathered together in my Name, there am I in the midst amongst them, Mat. 18.20. And in ver. 2. of this Psalm, it's called, An appearing before God, as who is there especially present. Now to have God to draw nigh unto us in all we call upon him for, how great a mercy is it? This is no other than the House of God and the gate of Heaven.  
Secondly, The Presence of Angels, those blessed and glorious Spirits; this is also in the House of God. The Mysteries of the Gospel, they are such things as the Angels themselves desire to prie into, 1 Pet. 1.12. And to Principalities and Powers is made known by the Church the manifold wisdom of God, Ephes. 3.10. Now because they take delight in the Mysteries, they do accordingly take delight in the Assemblies, where these Mysteries are dispensed; they love to be present amongst us in the dispensing of them; for which cause, as we should be so much the more circumspectly whiles we are here, so desirous also to come hither.  
Thirdly, The Presence of the Saints and the People of God. It is a mercy in this respect also, to enjoy the Company of so many gracious persons, who do mutually communicate their Spirits one to another; there's a confluence of Grace and Spiritual strength: As in a Burning-glass where there's a meeting of divers beams in one point, it strengtheners the heat and inflames, even so also is it here.  
Well, seeing this is so, that the going to Gods House is a mercy, and so great a privilege, as we have shown, let us therefore our selves acknowledge it, and bless God for it when we enjoy it. Every privilege being enjoyed calls for Thankfulness, and so this amongst the rest from ourselves: We should praise God for such blessed opportunities as these are which are now afforded unto us; that we may come with so much freedom and liberty to these public Assemblies, as this day we now do; that this House is open to us, and we also suffered to come unto it; neither hindered by the violence of War, nor by the restraints of Pestilence; but that we may come to it, and likewise enter into it; then when we come, neither detained, nor yet excluded; What a great mercy and favour is this! We are sensible sometime of others mercies, how much more does it concern us to be sensible and apprehensive of these, and accordingly to bless God for them!  
And further, secondly, so to handle the matter as that they may be still continued to us. For these are such as are movable from us if we look not better to it. They were so to David at this present time, when he now made mention of them, let us take heed they be not so to us; and for this purpose make the more of them now whiles we enjoy them. Let us prise the Ordinances and means of Grace in the several kinds and distributions of them, and the more eagerly attend upon them. There's nothing which does more secure and enlarge mercies to us than Thankfulness with faithful improvement, which therefore we should endeavour after in this Particular.  
The third is the nature and quality of their employment when they were there; With the voice of joy and praise, with the multitude of them that kept holiday. It is not always the multitude of the Persons with whom we converse which is considerable in us; nor yet is it always the quality of the place which we converse with them in; But the work and business which we are employed in them when we are together. And this is now further added by David, With the voice of joy and praise, &c.  
We see here first, what's the proper work of such Assemblies as these in general; Namely, holy and spiritual performances. This is the business belonging to Gods House, and which is to be done by us in it. Holiness becometh thine House, O Lord, for ever, Psal. 93.5. When we come to the Congregations of Gods people, we should be exercised in such kind of Duties as are proper and pertinent to them, such as Blessing and Praising of God, and rejoicing in a Spiritual manner before him. Thus Psal. 84.4. Blessed are they that dwell in thine house, they shall be still praising thee, Selah. They shall be so from the condition of the place putting them upon it, and they shall be so also from their own disposition and gracious affection inclining them to it; the work of Praise shall be their employment.  
2. There are two things which we are accordingly taught from this Observation. First, we should therefore delight in such places as these are, I mean in our Assemblings in them; we should love the Assemblies of the Saints, and the Congregations of the people of God; not only for the dignity of the persons with whom we there converse, but likewise for the excellency of the Duties which we are conversant in. Take it in other places, which a great many frequent in the world; and what shall we find there which may entice us to them? Surely nothing at all, but rather the contrary. For as the persons that remain in them, are vain, and loose, and unsavoury; so the Actions which they are employed about, are wicked, and scandalous, and abominable; swearing, and game, and drinking, and such as these; The voice of ranting, and roaring, and blaspheming, and such-like practices. What sober and well-ordered person would not think himself almost in Hell, whiles he were thus employed, and amongst such Company. Oh but now in the public Assemblies, here's a great deal of sweet and comfortable employment which betters the heart of a Christian, and brings his Soul into a gracious frame; Here's the voice of joy and praise, and Company suitable hereunto likewise, The multitude of them that keep holiday.  
Secondly, We are taught also from hence, How to employ ourselves when we come to these Assemblies; namely, In such Duties and Performances as are proper and agreeable hereunto. For although these Actions now mentioned, are works in themselves belonging to these Meetings; yet notwithstanding, all which address themselves to them are not accordingly employed in them. There are many which come to the House of God, and are little conversant in the businesses of it; but rather in somewhat else; They do not mind nor intend those Actions which are required of them in it. Yea, but now David, he was careful to do so; as he went to the House of God in regard of the Place, so he was employed in Joy and Praise, in regard of the Performances: So should we be likewise; we should not come hither, to sleep, to gaze, to talk, to disturb both ourselves and others; but we should come as applying ourselves to the work and business of the time and place, With the voice of joy and praise; as the multitude of those that keep holiday, as it is here expressed.  
And when it is said here, With the voice, &c. we may not take it with the voice only; as if that were enough by itself, in these Performances: No, but with voice and heart together: O God, my heart is fixed, my heart is fixed; I will sing and give praise: Awake up my glory; awake Psaltery and Harp; I myself will awake right early, says David in another place, Psal. 57.7, 8. myself, that is, my mind; this must be awake in such Performances, and is not exempted, but rather included in these expressions. That's one thing, namely, the proper Work of these Assemblies.  
Secondly, We see here the delight which David took in these employments; whiles he reckons it as a part of his happiness, That he had been thus employed. When he would express the felicity of his condition in former times, he does it from hence, That he had been formerly taken up in the voice of Joy, and Praise, and Thanksgiving, and Blessing of God in the Congregation of his people.  
The work of praise and thanksgiving may be considered two manner of ways: Either in general, as it is a Spiritual Duty; or in special, as it is this Spiritual Duty. Now according to either consideration of it, did David very much delight and take pleasure in it.  
First, Under the notion of an holy and spiritual performance at large: The Saints and Servants of God, they take a great deal of delight in such. They are never better, than when they are holily employed, and in the duties of Gods Worship and Service; because by these they have Communion with God, and they grow stronger in their inward man; have their lusts weakened, and their graces confirmed, and their comforts enlarged, &c. Therefore are they pleasing to them.  
But secondly, Under the notion of this spiritual Duty in particular: As the Servants of God are much delighted in all the Duties of Religion, so especially in the Duties of Praise and public Thanksgiving. These are such as do affect and take them above any other besides; Psal. 92.1. It is a good thing to give thanks unto the Lord, and to sing praises unto thy Name, &c. And Psal. 147.1. It is good to sing praises to our God, for it is pleasant, and praise is comely, &c. And again, Psal. 33.1. Rejoice in the Lord, O ye righteous, for praise is comely for the upright.  
The Reason of it is this: First, Because they only have their hearts fitted and suited hereunto. Delight, it's founded in agreement. Now thus it is here, Isa. 43.21. This people have I formed for myself, they shall show forth my praise. Excellent Speech becomes not a Fools mouth.  
Secondly, These only are sensible of Gods Goodness and Mercy, which is the proper ground and matter of Praise. Now those which are most sensible of the occasion, are likely most to abound in the affection, which doth apprehended it, and lay hold upon it.  
Therefore let us judge of ourselves according to this; How far we delight and are well-pleased with such performances as these are. Not only how far we are in them, and are simply occupied about them; but how far our hearts are carried unto them. David thought himself an happy man, when he was in the voice of joy and praise.  
With the multitude that kept holiday]. By holiday, we are here to understand those solemn Feasts and Days of public Thanksgiving which were then in use, and observed by those people, as the Passover, Pentecost, &c. which were still done with the expressions of joy and rejoicing in them, Isa. 30.29. Ye shall have joy as in the night, when an holy solemnity is kept with gladness of heart, &c. These, as they were in use amongst the Jews, so they are still also in the Analogies of them amongst Christians; who upon any special occasion afforded them, do set apart Days of acknowledgement and public Thanksgiving, which are or ought to be kept in an holy and spiritual manner by them; And therefore have the name of holidays fastened upon them.  
That which is the chiefest holiday of all, and is most of all to be observed by us, is the Sabbath, which is now the Lords-day. The great holiday among Christians, wherein they are especially to resort to the public Assemblies and Congregations of the Saints. This was substituted in the place of the Jewish Sabbath; and that by Divine Authority itself: For where the practise of the Apostles is found, there the Ordination of the Apostles, by the Instinct of the Holy Ghost himself, is necessary supposed; Therefore Athanasius sticks not to aver, That the Lord himself did change the Sabbath into the Lords-day; {αβγδ}, in his Sermon of the Seed. And so Eusebius, towards the end of his Oration of the Praises of Constantine, he says, That Christ did prescribe and appoint, That every Week they should meet together, and keep the Lords-day holy, &c. So that the business will come to one of these two Points; either, That the Lords-day was appointed by Christ himself, whiles he was here upon earth in his own person; or else, By the Apostles of Christ, by command from God. Most certain it is, That this Day was very religiously kept by them, in the Preaching of the Word, Administration of the Sacraments, making Collections for the relief of the poor, Act. 20.7. 1 Cor. 16.2.  
And for Christ himself, he honoured it not only with his own Resurrection, but also with divers Apparitions to his Disciples after his Resurrection, Joh. 20.19, 20. With the effusion of the Holy Ghost on the Apostles on the Day of Pentecost, Act. 2.1. So that some apply to this that of the Psalmist, in Psal. 118.24. This is the day which the Lord hath made: For that is spoken of the Resurrection, Christ himself being the Interpreter. Now the sanctifying or keeping holy of this Day, does not consist in mere idleness, or in cessation from work, or labour, but in somewhat more which is further intended. Indeed in this day we are to rest from our worldly employments, works of Gain, and works of Sport and Recreation, &c. but this is not all to be done by us. But we are to be further conversant in the works of Piety and Religion, reading of the Scriptures, hearing of the Word preached, Prayers and Singing of Psalms, Administration of the Sacraments, giving of alms, as hath been the practise of the People of God in all Ages. So much for that. And so ye have the first General in the Text, viz. The Happiness of Davids former condition.  
Now the Second is the Impression which the recalling hereof had upon him; When I remember these things, I poured my Soul in me. David, when he compared his former condition with his present, his grief was hereby increased. There's none which do more bewail the want and miss of the Ordinances and Means of Salvation than those who have formerly enjoyed them, and have been made partakers of them, When I remember, &c. then I pour, &c.  
The Reason of it is this, Because these know what they are, that which makes Men to be indifferent in their desires to these matters, is because they know not the sweetness which is in them, Ignoti nulla cupido; but now those who have formerly enjoyed them are made sensible in this particular.  
And then again, secondly, Their desire is enured and habituated to them; Use it is a second Nature: Now they are accustomend to such holy employments, and therefore they cannot tell how to be without them; its grievous to them.  
Thirdly, Satan, and sometimes other Enemies, they do also take occasion from hence to enlarge and increase their grief to them, as here in the Text, Where is now thy God? They remembered him and put him in mind of it.  
What does this teach us, but so much the more to prise these Opportunities now whiles we enjoy them? for else when they are gone, the very thoughts of them will be very bitter and tedious to us. As it is in other matter, Miserum est fuisse felicem: Those who have lived bravely and delicately all their life time hitherto, and had all things at their command, now to be stripped naked of all, and not an hole to put their head in; Oh its sad to them.  
Why, it is as sad in Spiritual things if we had hearts to be sensible of it; for those who have had a fullness of the Ordinances, dispensed unto them day after day, and time after time; Had Pastors and Ministers set over them to watch for their Souls, now their eyes not to see their Teachers. To have no Prophet amongst them, as it is in the Psal. 74.9. Oh it's a sad condition, and will be thought so, if ever God should chance to bring us into it! Then when we remember these things we shall be ready to pour out our Souls for grief, to dissolve and melt into tears, as David here did upon this occasion which was now upon him. Therefore I say, let us be careful that we provoke not God to bring this upon us: Or, that if ever it should be so with us, it may not be a reflection of guilt in us but only of simplo affection, and then it will be so much the higher upon us.  
When we shall remember that we have had these things formerly, and withal remember that we neglected them whiles we had them, then it will be a grievous remembrance indeed, when we shall come to want them; but when we can say, we have constionably used them then when we had them, then the loss of them will be so much the less, and less grievous to us.  
But it was not a simplo deprivation which was now at this time upon David, but somewhat more; he was not only deprived of his former happy condition, but he had now the quiter contrary fastened upon him. Instead of going with the multitude, he was now in solitariness and desolation. Instead of going to the House of God, he was now in the desert and wilderness, and upon the mountains. Instead of the voice of joy and praise, he heard the voice only of reproach, blasphemy, and exprobration. Instead of the multitude of them that kept holiday, he had the company of none almost but of profane and ranting persons. His condition was not before so happy as it was now contrarily miserable. This was the case here of David. And we may observe this from it, That Deprivation of the Ordinances it is seldom alone by itself, but together with it hath some other evils annexed unto it of a quiter contrary nature and strain unto it; Burning instead of Beauty.  
This it still serves to advance our care in this Particular, that we take heed( I say) of provoking God to it. We think if we be deprived of the Gospel there's nothing in it but that deprival,( though that alone were enough of itself) yea but there's somewhat more in it, and with it, and which follows upon it.  
Let us learn here by Davids Example, and such as these are, which are set before our eyes.  
Let us remember his Remembrance, and the effect which it had upon him, that so we may keep an holy fear in ourselves in this respect.  
So much for that. And so I have done also with the second General Part of the Text, which is the Impression which Davids comparing of his Conditions made upon him.  
And so likewise of this whole fourth Verse. When I remember these things I pour out my Soul in me; for I had gone with the multitude, I went with them to the House of God; with the voice of joy and praise, with a multitude that kept holiday.   

SERMON V.  PSALM XLII. 5. 
Why art thou cast down, O my soul; and why art thou disquieted within me? Hope thou in God, for I shall yet praise him for the help of his countenance.  
The Troubles of a Christian are multiplied one upon another: what betwixt Sin and Affliction, he hath hardly ever any perfect rest, or quiet day remaining to himself whiles he lives here in this world: And these two, they have their mutual changes and vicissitudes to him; sometimes he is troubled with one, and sometimes with t'other. And thus it was with David here in this present Scripture. He was first troubled with persecution by the Malice of his Enemies, with remoteness from the House of God, and Ordinances, with the Blasphemies and Reproaches of evil men; and now he is troubled with the inordinacy and excessiveness of this Trouble. He is troubled because he is troubled; and troubled more than it became him to be. For which cause he does here now reason and argue the cause with himself, in these words which I have now red unto you, Why art thou cast down, O my soul; and why art thou disquieted within me? Hope thou in God, for I shall yet praise him for the help of his countenance.  
IN this present Verse before us, we have two General Parts observable of us: An Expostulation, and an Exhortation or Excitement. The Expostulation, that we have in these words, Why art thou cast down, O my soul; and why art thou disquieted within me. The Excitement in these, Hope thou in God, for I shall yet praise him for the help of his countenance.  
We begin with the first, viz. The Expostulation, Why art thou, &c. and of this only at this time. Wherein again we have three particulars more.  
First, Davids present Distemper.  
Secondly, His Reflection upon it.  
Thirdly, His Discussion of it.  
His Distemper is expressed in two Branches, of Dejection and and Tumultuation or Impatience. Dejection, Why cast down? Impatience, Why disquieted? His Reflection upon it, in that he takes notice of it. His Discussion of it, in calling himself to account for it.  
First, here is his present Distemper, in both the Branches of it: And first of dejection; He was cast down at this time, and all a-mort. This is that which the best of Gods Servants now and then are subject unto; even to be discouraged, and out of heart, and to have their Souls sinking in them. This was Davids case in this place; and so likewise upon many other occasions, as we may observe, if we look into his story. It hath been so with divers others, as Elijah, and Nehemiah, and Job, and Jeremiah, &c. They have been all of them occasionally much dejected.  
This hath divers grounds and considerations for it: As first, A too much setting of their hearts upon these outward things. Mens discouragements are much proportioned according to their hopes and expectations. Those which look for much, and are disappointed, when they are so, this discourages them. Hope deferred, and especially frustrated, it makes the heart sick, Prov. 13.12. Now thus it is sometimes with the people of God, they are full of hopes and expectations from the Creature, and when this fails them, they are then discouraged, and cast down in themselves; and by how much they were raised before, by so much they are now proportionably dejected: When they put too much trust in riches, or pleasure, or credit, and these forsake them, they are then full of despondency, and trouble of spirit, as David here. There was a kind of softness and mollities upon him; he could not very well bear reproach, and therefore when he suffered it, he was dejected; it was a wounding and killing to him, as a Sword in his bones.  
Secondly, As the Servants of God do sometimes live too much by natural sense, as an occasion of this dejection to them, so by spiritual sense likewise; that is, they do sometimes too much lay their comfort in the enjoyment of spiritual means, which they do restrain and confine God unto: As David again here in this place, because he enjoyed not the public Ordinances as he had done in some time past, he was now therefore dejected in himself. It is a good thing to desire the Ordinances, and it is a comfortable thing to enjoy them, and to be made partakers of them; but yet we must not so tie the Lord unto them, as that when in his Providence he thinks fitting to deprive us of them, we should altogether despair, and be out of heart; because God is able in such cases to supply it, and make it up to us some other way.  
And so as for the Ordinances, so likewise, which we may add hereunto, the present and actual sense of Gods Favour, and Communion with him. This is that which the Children of God do very much desire( and we cannot blame them for it) to have the light of Gods gracious Countenance shining upon them, and to have the sweet influences of comfort to them: This is exceeding delightful to a gracious Soul, and the want of it is very grievous, from whence they are apt to be discouraged; but yet by right it should not be so, as we shall hear more afterwards; For we walk by faith, and not by sight, as the Apostle speaks, 2 Cor. 5.7. A state of temporary desertion, it should not be a state of dejection, though it is hard to keep it from being so. We should consider, That God is still the same in his own Nature, and also to us, though he doth not always alike express himself to us; and therefore not be cast down, and disquieted in ourselves hereat.  
Thirdly, Gods Servants are sometimes apt to be dejected from the delusions of Satan, joining with their own weak fancies and imaginations, especially under bodily Distempers; Melancholy persons, they make Mountains of Mole-hills, they enlarge evils to themselves, and commonly make them worse than indeed they are; and this causes dejection, especially when the Devil shall improve it, as he is ready to do, who delights for the most part to fish in such troubled waters. It is in this case with the eye of the Soul, as with the eye of the Body. Those that look through painted Glass, every thing appears unto them of the colour of the Glass which they look through: Even so is it also in the speculations of the Mind; Those who look through a sad and dark fancy, every thing appears very sad and dark unto them, and they have uncomfortable apprehensions about it.  
Fourthly, This dejection is caused from want of living in the Power of the Promises and Attributes of God. We may see the ground of the Disease by the nature of the Cure which is prescribed; for the remedy of it, as we shall see more in the words that follow, Trust in God, &c. Whiles he calls upon himself to trust in God, as a recovery from his dejection, he hereby shows, That the want of this Trust was the cause of this dejection in him. And so indeed it was, more or less; and is so likewise in any other of Gods Servants. The less Faith, still the more discouragement: Thus we see the rise of discouragement in the people of God, from whence it proceeds. And so the first Branch of David's distemper, to wit, Dejection, he was cast down in himself.  
The second is Impatience, or turbulence of Spirit, Why art thou disquieted? The word in the Hebrew Text signifies such a kind of Disquiet as is with tumult, and clamour, and roaring, and making of a noise, which argues a very great distraction and discomposedness of mind. This is also very incident to Gods Servants, in some conditions, to have their Spirits very much out of frame in this respect; not only to be sad and lumpish, but also tumultuous and full of fury and rage. Thus David of himself in another place, Psal. 38.8. I have roared by reason of the disquietness of my heart. Hezekiah Isa. 38.14. Like as a Crane or a Swallow so did I chatter; I did mourn as a Dove. And Jonah, how disturbed was he when he complains, That he is in the belly of Hell; and says to God himself, That he does well to be angry even to the death? Jon. 2.2.& 4.9. And so of the rest, &c.  
Now there are divers grounds of this as well as of the other; as namely, first, Tenderness and carnal ease: Those that too much favour and indulge their own pleasure and contentment, when any thing falls across unto them they are exceedingly out of Patience, as being less able to endure it than others are, because they are unacquainted with sorrow, and do apply themselves wholly to that which is most opposite to it; whereas those which are of a more mortified temper are otherwise affencted.  
Secondly, Security and carnal confidence and expectation of continued prosperity: This when it is any thing interrupted by some adverse and contrary Providence, it breeds trouble and disquiet; as we see again in David himself, Psal. 30.6, 7. In my prosperity, I said, I shall never be moved, because by thy favour thou hast made my mountain to stand strong. And what now follows hereupon? Lord, thou didst hid thy face, and I was troubled. David had so much the more trouble in his Affliction as he had Security in his prosperous condition, and so will any one else have beside. Those that absolutely promise themselves rest and quiet, and put away far from them the evil day, when it comes they have the greater trouble and vexation occasionally from it.  
Thirdly, Pride and height of spirit. An humble mind it meets an Affliction half-way, and by yielding to it is enabled to bear it so much the better; whereas Pride when at any time it is crost it turns into rage, and breaks forth into a great deal of fury and violence as consequent to it. These and the like are the occasions, as of Dejection, so likewise of Disquietness even in the Servants of God themselves. And that's the first thing here observable, to wit, Davids Distemper itself, cast down and impatient.  
The second is his reflection upon it, and taking notice of it in himself. David as he was dejected and disquieted, so he saw himself to be so; he perceived it, and was sensible of it, as appears by this reasoning of the case with himself about it. And so we have another Observation which we may gather from the words, That Gods Children as they have now and then Distempers in them, so they are sensible and take notice of those Distempers; they mind them, and reflect upon them as David here does.  
This it proceeds in them from these Considerations as grounds of it. First, the work of Regeneration and Spiritual life, and the New Creature in them. The Children of God they are not flesh only but spirit, and they have not Corruption only but Grace mingled with it. Now as the one disposes them to distemper, so the other disposes them to a sensibleness of that distemper. Wicked and carnal Men which have nothing in them but flesh and corruption, they cannot be so properly said to have Distempers in them, because indeed they are nothing but Distemper. They are all disease and no Health, they are dead, and have no Life at all in them as the Scripture represents them. And therefore when they are at any time overtaken with inordinate Passions, they are wholly possessed of them, and they have little or no reflections upon themselves in such conditions. But the Children of God having a Principle of Life and Grace in them, they have that which makes them apprehensive of their infirmities, and extravagancies of spirit; as tender flesh it is easily sensible whiles dead flesh hath no sense at all in it. Gods Servants they take notice of what is at any time amiss in them from the work of saving and sanctifying Grace which is in their hearts, that others want.  
Secondly, The Children of God are also watchful and mindful of themselves. Look as it is in the Body, those which are of a fine and delicate temper, they will soon discern any ayling in themselves from the frame of their natural Constitution. But if they be such as do mind and observe themselves more than ordinary, as there are some Men that do, then they will see it, and discern it more especially: Even so is it also here in the Soul, a good Christian as he has a good temper, and spiritual constitution; so he has likewise a special regard of himself, he walks circumspectly and exactly, he takes notice how it fares with himself in matter of Grace; when he has a good day, and when he has an ill, and by this means if he have any exorbitancy or distemper he is soon sensible of it.  
Thirdly, There's the Spirit of God in his Children, which is a special and continual Monitor and Awakener to them. He does not ordinarily suffer them to lye long under any distemper, but does advertise them and admonish them of it; he is a faithful friend to this purpose, where he is harkened and listened unto, to give notice of what is amiss in the hearts of his Servants. This is passion and excess, and inordinacy, and such as should not be in you; this he does in the Ministry of the Word, in the Counsel of Friends, and sometimes in his own more immediate Applications and Suggestions to the mind, so that Gods Servants cannot but be sensible.  
This is now a great difference betwixt the Servants of God, and other Men, who are much failing both in such kind of helps, and in such kind of thoughts as these are as consequent to them; they are dejected and disquieted, and do not perceive it at least to be a Sin, which Gods Servants as we have shown are wont to do. And that's the second Particular, Davids Reflection, &c.  
The third and last is his Discussion of it in the Question itself which he puts, Why art thou cast down, O my Soul, and why art thou disquieted within me? Where before we come to the main and principal Points which are considerable in the words, we may observe somewhat in general from them. And here two things especially; First, the Party dealt withal. And secondly, the Nature of the things for which David deals with him.  
The Party dealt withal is himself, My Soul. David he turns into himself: It is the advantage of a Reasonable Creature, that it is able to do so which the bruit Creatures cannot do. And David accordingly here improves the advantage of his Reasonable Nature, which he does also very seasonably from the occasions which were now upon him; David he was now full of trouble and grief, and disquiet in himself. And he does not only poor upon the evil, but searches into the very ground and root of it, and considers whether there were not somewhat in himself or no which might be the occasion of it. This is the manner of Gods Servants when they are ill handled and used by others, as David now was at this time, to consider if all be right with themselves, as knowing that that is commonly the rise of all evil to us.  
This is that which we should do likewise upon the like occasions; we are apt when any thing afflicts and troubles us to look unto Instruments, and to have our eyes fastened upon them; it may be some Men charge God himself, &c. but we should consider our own selves, whether there be not somewhat amiss in us which may provoke God to suffer them to do thus and thus unto us. As David here when his Enemies reproached him, he did not stay only upon them, and express himself discontented with them, but he retires into his own breast, and into his own heart to see if all were right there or not. Thus he did also in the case of Shimei, 2 Sam. 16.11. when Shimei cursed him, and Abishai would have presently killed him, Let him alone( says he) and let him curse, for the Lord hath bidden him. God himself hath a controversy with me, and so punishes me by his Tongue. This was that which David did there, and also here. He deals with himself about himself, and turns from others to himself, by inquiring and considering of what was otherwise than should be in him. And then as with himself, so with his Soul, his better part, he labours to settle and quiet this, Why art thou cast down, O my Soul? There must begin the cure of all that's out of frame in us. Indeed sometimes, as I in part hinted before, there is an occasion of sadness from the Body, as in Melancholy and such-like Distempers, but even that as all other Diseases has its ground from the Soul. Sin it provokes God to sand such Griefs as these are, and Sin it is properly in the Soul, as the subject of it. And therefore, Why, O my Soul, &c.  
Besides, The distempers of the Soul are the chiefest Distempers, not only as considered in a Natural sense, but also and more especially in a Spiritual. Corruption of mind is more than vexation of mind, and so to be esteemed by us; therefore David he turns from one to the other. He considers what guilt of Soul he has with trouble of Soul in himself.  
Again, There is further cause, why David should so mind his Soul, because it is that which will have a special influence upon all the rest; if the Soul be right, all the rest will be more or less in time right in us too. The spirit of a man( says Solomon) will sustain his infirmities, Prov. 18.14. And it is the Spirit not so much in a Natural sense, as the Spirit sanctified and fortified with Grace, and put into good order; this will sustain a man under many Infirmities; so that there is cause especially to look after that, as David here does, O my Soul; he returns into himself, and into his mind; and it is the principal part, Nedirathi jechidathy, &c.  
But secondly, let us consider what it is that he deals with himself for. It is not only for outward miscarriages, but likewise for inward distempers, Why art thou disquieted within me? David if he had kept his own counsel, perhaps there was no body could have found fault with him; but he is not satisfied with that, he corrects himself for secret extravagancies and deflexions of spirit which no body knew but his own heart. Here's another Disposition of a gracious Soul. As for Men of the world they'l be ready for to blame themselves for some notorious crimes and enormities which all the World almost takes notice of; but for the secret deviations of Soul, these are nothing with them; yea, but a godly man he does correct and rebuk himself for these; he is not satisfied when his heart is out of frame, let his outward man be never so conformable; want of liveliness in Duty, want of patience in Affliction, want of cheerfulness under the various Providences and Dispensations of God towards him, these are grievous to a gracious person.  
And the Reason of it is this, Because first, a Christian looks upon his Soul as his chiefest part, and that which makes himself, and so accordingly takes greatest care of it; that which is the best of us it should be the best in us, and that is our Souls.  
And secondly, a Christian considers that God is a Spirit, and so minds the frame of his Spirit; and therefore he desires and labours especially to approve himself to him in his Spirit. He desires to be best within, as that which is most acceptable to God. Thou desirest truth in the inward parts, and in the hidden part thou hast made me to know wisdom, as David speaks in another place, Psal. 51.6. And these Observations may be raised from the words in the General.  
Now to come a little closer to them, and so we may consider them as having a double force or Emphasis in them. First, an Emphasis of Inquiry, or Examination; David calls himself to an account for his present passion and trouble of mind. Secondly, an Emphasis of Reproof or Objurgation; David chides and rebukes himself for his present distemper. Why art thou thus? is as much, as thou dost not do well to be so. The words have each of these Emphases in them.  
First, They have an Emphasis of Inquiry and Examination in them. He calls himself to a reckoning and account, Why art thou,& c? From whence we learn thus much, That a Christian is accountable to himself for himself; he is to set up a Judicature and Tribunal in his own Conscience, at which he is to arraign himself for whatever is amiss in him, What hast thou done? and why hast thou done it? And what dost thou say to thyself for it? It is a question which every one is to put to his own heart. This is that which David does here, and which others of the Servants of God have frequently done.  
The Reason of it is this, Because God hath for this purpose placed this faculty of Conscience in us; it's his Deputy to supply his place to us, and accordingly we are to this end to improve it, and that impartially; we are both to harken to Conscience in its motions, and to put Conscience itself upon its Inquiries and Examinations of us.  
Therefore this does justly condemn the contrary neglect in many People. There are divers Persons who are guilty of that which the Prophet Jeremy complains of in his time, That they repented not of their wickedness, saying, What have I done? and what followed hereupon? Every one turned to his course as the Horse rusheth into the battle, Jer. 8.8. Inquiry it hath some restraint with it, examination of a Mans ways, it will much keep him from extravagancies in them; but neglect hereof makes him more licentious, as it did there in that People, they run every one to their course. Therefore says David elsewhere on the other side, I considered my ways, and turned my feet unto thy Testimonies, Psal. 119.59. Self-consideration is a great help to Self-reformation.  
But then more particularly, as we are accountable to ourselves for ourselves, so we are accountable especially for our Passions, and distempered Affections. Why art thou disquieted? why art thou cast down? A Christian has not a liberty in these things to be as he list; but he must be regulated, and bounded by right reason, and especially by Religion; he must be able to say, Why and wherefore it is thus with him, as God to Jonah, in Jon. 4.4. Dost thou well to be angry? So for any other Affection besides which is out of order in us, Fear or Hatred, or Grief, is there any reason for it? let us consider that with ourselves, and examine ourselves about it.  
For God has made us Reasonable Creatures, and so every thing should be subject and subordinate to Reason in us, especially sanctified Reason, which is the Reason of the New Creature, and of God himself; to this all our Affections should be brought in frame.  
Therefore we see here what to think of those who trespass in this Particular, who can give no reasonable account of the Passions and Affections which are in them; if they ask themselves, Why? they are able here to say nothing at all: Such as these they do unman themselves, and lay aside the very principle of their nature and being itself, which carries a great obliquity and enormity with it.  
And further, we learn here how to bring our Affections in order again, and that is by following the practise and example of this holy Man David in the Text, which is in examining them, and calling them to an account, and urging the unreasonableness of them. Consider the foolishness and silliness, and weakness that is in such and such extravagancies, there's nothing so unreasonable as Lust and Passion, and distempered Affection; if it be brought to the touchstone of true Reason it will presently vanish. This we find it to have done in the practise and experience of the Heathen Philosophers, many amongst them they did very much kerb their Affections from the Principles of Reason; but a Christian has a further advantage, who has Religion joined hereunto, to make it more effectual; and accordingly it is to be done by him. And that's the first Emphasis in the words; an Emphasis of Inquiry, or Examination; David calls himself to account for his present passion and trouble of mind.  
Secondly, It hath the Emphasis of a Reproof or Objurgation. David censures and chides himself for it, Why art thou? that is, Thou dost not well to be so. Where again there are( for the better opening of this passage to us) two things considerable of us. First, What he does not blame and condemn himself for. And Secondly, What he does. Each of them are here observable.  
First, For what he does not. And here he does not blame himself simply for being grieved, and sensible of his condition, for that he had cause to be. The Lord does allow us, and we may allow ourselves affections of moderate mourning in mournful conditions. David had very great cause at this time to be sad, for he was now driven from the House of God, he was deprived of the public Ordinances; he was upbraided and reproached by his Enemies, as ye have heard heretofore; therefore there was very great occasion of sadness to him, and he had offended if he had not in some measure been sensible of it. It concerns us in a special manner to lay to heart Spiritual Afflictions of all others whatsoever; therefore observe, that he does not condemn himself for this, to wit, for the simplo affection of grief and sorrow which was in him.  
No, but( which we may take notice of next) for the exorbitancy and immoderateness of it; not that he was grieved, but that he was dejected; not that he was affencted, but that he was disquieted; that there was no hold or measure with him, but quiter out of patience. This was that which upon a better view he accuses and charges himself with, Why art thou cast down, O my Soul? and why art thou disquieted within me? We may observe here first thus much, That where we are called to mourn lawfully, we are apt to mourn sinfully; we are subject to offend in the extremity of lawful and tolerable affections. Thus David here. It was permitted to him to grieve; yea, it had been a sin for him not to have done so. But he grieves more than was fitting, or than indeed became him to do; this is that( I say) which the Children of God are subject unto. Thus it was with David in the case of Absalom in another place, 2 Sam. 18.33. it is said, he was much moved, and he expresses it in the words that fall from him, which were words of great commotion and perturbation. He had cause to be moved, but he was moved in an inordinate manner; As Rachel mourning for her children and refusing to be comforted. Mourn for her Children she might, for the loss of them, Quis vetat infantis plorare in funere matrem? but so to mourn as to refuse to be comforted, this was more than was fitting, it was excessive in her: yet this is that which the Servants of God now and then are prove unto, yea very often, not only to be guilty of Jonah's grief, which was sadness and pettishness for a trifle, and so to offend, as to the ground and matter of grief; but also where the occasion is just to transgress in the measure and manner, as David did here in this place.  
This proceeds first, from the relics of Corruption which is in them. Corrupt Nature corrupts every thing to us, and makes us exorbitant in our Affections; in Joy to joy too much, in Love to be inordinate in it, in Grief to grieve more than we should.  
Secondly, From the Temptations of Satan and his improvements of natural Corruption in us. He endeavours still to drive us to extremes, and to carry us from one to another; where we should grieve, to make us senseless and stupid, not to regard or take notice at all; where we do grieve, and it is lawful for us, there to grieve more than is fitting or seasonable to us. This is discernible in nothing more than in Spiritual sorrow and grief for sin; this is such as we have very great cause for of any thing else. If we mourn for any thing, we have cause to mourn for offending of God, and for grieving of his holy Spirit in us. But now even herein, there may be an excess and miscarriage, and Satan sometimes endeavours to do so with us, and to cause this in us, though commonly he works rather the contrary way; yet even this now and then he does, as we may see in the Incestuous Corinthian: The Apostle was afraid of him, lest he should be swallowed up with overmuch sorrow; and he was afraid of it in reference to Satan, 2 Cor. 2.7, 9. Lest Satan should get an advantage against us, for we are not ignorant of his devices. This is one of the devices of Satan towards some of Gods Servants, in grief and sorrow for sin to tempt them and provoke them to excess and inordinacy of Affection.  
This should therefore make us so much the more watchful and careful of ourselves in such matters as these are. We should be jealous of our own hearts, and jealous of our spiritual enemy, as to the stirring of Affections in us; we should not only look to the matter and ground, but as well to the manner and measure. So the Disciples of Christ themselves; They had very great cause of mourning, when their Master was taken away from them, and they had offended, if they had not been moved and affencted; but yet to be so excessively, was on the otherside a weakness in them, and Christ himself takes them off from it, in Joh. 14.2. Let not your hearts be troubled; and again in v. 27. Let not your heart be troub●●d, neither let it be afraid. They might be grieved, but they might not be troubled; yet this was that which they were guilty of, for which reason Christ gives them this counsel. Therefore we see, That the Servants of God are subject to it, as David here in the Text.  
But further, As David was guilty in this particular, so he reproves and checks himself for it, Why art thou cast down, &c. From hence we may note this, That dejection and disquietness of mind, it is a distemper and miscarriage in us. Why art thou, is as much as thou shouldst not be so. It is a fault and defect in thee, which thou art to amend and reform out of hand. This is that which we may here take notice of in Davids expression to his own Soul. This is so, and will appear to be so upon a twofold consideration:  
First, Of the Grounds of it, from whence it proceeds.  
And secondly, Of the Effects of it, which it works and causes in us.  
First, For the Grounds of this disquietness, whence it proceeds, I have partly mentioned them before; and they all such as have an ill tang with them, which do disparaged this disquietness itself; especially as it proceeds from distrust, and want of living in the Power of Religion; This argues and shows it to be nought, and otherwise than it should be.  
But secondly, It is also evil in the Effects and Concomitants of it. This dejection and perturbation in Christians, it has very sad and evil Consequents in those who are the Subjects of it: As,  
First, It unfits them for those Duties which God requires to be performed by them. We may say of trouble of Spirit, what Solomon says of vain confidence, in Prov. 25.19. It is like a broken tooth, and a foot out of joint; it is both painful and likewise useless. Take a Limb which is out of joint, as it hath a great deal of pain in it, so it is unfit for doing any thing with it; ye cannot stir nor move it as ye should do. Even so is it also with a Soul which is out of joint likewise, it cannot do that which it becomes it to do, at least in a comely manner, but very unevenly, and with much disorder.  
This is that especially which makes it so tedious to a gracious heart. Another man may be troubled with grief, as it has pain and vexation with it; but a good Christian is troubled with it, as it hath worthlessness and unfitness for employment, in that he is hindered thereby from serving God with that exactness as he desires to do, which he is from such Distempers. He cannot pray, he cannot hear, he cannot meditate, he cannot do any thing as he should do. This disquietness, it is an interruption to him; its unfit for Communion with God.  
Secondly, It unfits also for Communion with men; it makes a man useless in his Generation; not only indisposed to those Duties which are to pass betwixt God and his own Soul, but also in the Communion of Saints one with another, as to the doing or receiving of good. A lumpish person is unserviceable; and though he may have inwardly some worth and good in him lying hide, yet being under the power of such a Distemper, he is thereby disenabled for the imparting and communicating of it to the good of others.  
What do we speak of doing good? This Distemper, it doth( thirdly) much hurt, and there's a great deal of evil which comes from it. It's scandalous, and brings an ill report upon the ways of Godliness, making the World believe, that there is nothing but sadness in Religion; when-as indeed, it is the sweetest and most comfortable condition in the world.  
And then it is infectious too; for sadness, it begets sadness in those that converse with it. As he that companies with a furious person, he shall contract his furious disposition, as Solomon tells us, Prov. 22.24, 25; so he that companies with a dejected person, he will also learn much of his dejection, and thereby get a Snare likewise to his Soul.  
Lastly, It frustrates Gods Mercies, and Favours, and Blessings to us. An uncomfortable person is, for the most part an unthankful person; because he is so much taken up in the meditation on his present grief, as that he never regards Gods Providence in the dispensation of good unto him, neither has his heart enlarged to him for it. These and the like are the evil Effects which do proceed from this dejection and disquietness of Spirit; for which David had so much cause and reason to blame himself for it.  
Therefore we should all labour and endeavour for a contrary frame and temper of Spirit; and whatever we do besides, above all to keep up our Spirits, which will keep up all in us, and whereby we shall become both a great deal more serviceable to God and one another. Whatever he cast down in us, let us take care ourselves be not cast down, as David here does. As for the outward man, that's very prove to casting down; The Body to be cast down by Sickness; The Estate to be cast down by Poverty; The Good Name to be cast down by Reproach: Oh but let the Soul in the mean time still hold up!  
This is the privilege which is vouchsafed to a Christian, That he is enabled thus to be, when none else are so besides, as Job 22.29. When men are cast down, then thou shalt say, there is lifting up: He shall save the humble person; that is, When there is casting down in regard of the Condition, yet there is lifting up in regard of his Spirit and Affections in it, which, as it were, swims and floats about it. A Christian, whatever sinks in him, yet his heart should swim above water; and God has bestowed that Blessing upon him, if he were always careful to partake of it. He hath that in him, which does entitle him hereunto; And because he hath, it doth therefore concern him, to improve it and make use of it.  
And this is again the difference betwixt a Christian and another man: As for wicked and worldly men, which are yet remaining in their natural condition, and under the thraldom of sin and Satan domineering and ruling in them; these they have very great cause to be dejected and disquieted in themselves, as whose estate, so abiding, is very bad and lamentable to them; and they may rather invert and change this expression of David, and say, Why art thou not disquieted, O my soul? and why art thou not dejected within me? as having the greatest ground and occasion of dejection and disquietness of any other besides. But the servants of God, who by his grace are brought out of this their natural estate, they have the foundation of this trouble and perplexity removed and taken away from them; and so may very well expostulate with themselves as David here doth.  
There are some other Collateral Points which we may well gather from these words, and( if we had time) might insist upon them; as briefly these following.  
First, We see here the employment of a gracious heart in its privacy and retiredness; and that is in an holy manner to discourse and converse with itself for its spiritual good. David he was now in the Wilderness, or some-where where he was deprived of the benefit of Christian converse; and now he supplies it by Christian Meditation, and the exercise of his own Christian thoughts whiles he is alone by himself. Thus a good man will never be idle, but still finding some work or other for the promoting of his way to Heaven. Thus not only David, but many other of the Saints.  
This condemns the contrary practise of many other men, who spend their thoughts in vanity and sin; and as they corrupt others when they are in company, so they neglect themselves and their own hearts then, when they are alone.  
Nay moreover, there are some who in solitariness feed their lusts, and increase them by sinful meditations: such as these are very far from the practise of this holy man David, who in his privacy sets his soul right, &c.  
Secondly, We may observe also this, That Gods Servants do not lie over long-under their distempers. As I shewed before, they discern them, so they do likewise presently shake them off from them.  
The reason of it is, Because they know the evil which is in them, and they are in some measure enabled by God to the resistance of them, and at last through his grace to overcome them.  
Therefore let us examine ourselves, how it is with us in this particular.  
Thirdly, A godly man, he hath some government and command of himself, which by wisdom and watchfulness he does gain and recover to himself: He does not allow himself in evil.  
This he is from the Principles of Grace. We are all by Nature lost to ourselves; but Grace redeems and restores us to ourselves again.  
Therefore we should be careful to exercise, and use, and put this power which we have, into act, as we have occasion for it.  
So much for that.  
And so I have done with the First General part of the Verse, which is the Expostulation, in these words, Why art thou cast down, O my soul, &c.  
The Second is, the Excitement, in these, Hope thou in God, &c. But of this, &c.   

SERMON VI.  PSALM XLII. 5, 11. 
Hope thou in God, for I shall yet praise him, who is the health of my countenance, and my God.  
Expostulations are then most seasonable, when they have Directions going along with them. Reproofs of that which should not be, with Intimations of that which should: The Reproofs of Instruction, as we find them sometimes called, in Prov. 6.23. And this is that which the servants of God are enabled through the goodness of God to administer even to themselves. The Spirit of God in his Children, it is not only a Monitor, but an Adviser; not only a Corrector of what is amiss in them, but likewise a counselor to those ways which are most expedient for them. This he is here in this place to the Prophet David, the Pen-man of this Scripture. The Psalmist in the beginning of this Verse( as I have formerly shewed) had rebuked and chid himself for his present Dejection and Discouragement, which he was now lately fallen into occasionally from his present Affliction; Why art thou cast down, O my soul? and why art thou disquieted within me? But he does not rest himself satisfied in this rebuk or Expostulation; he proceeds to a further excitement and provocation of himself to Duty, in these words which I have now red unto you, which make up unto us the Second General Part of the Verse: You may remember I noted two, The Expostulation, and the Exhortation: The former we dispatched the last day; The latter we are now to speak to at this present time.  
IN this Second General Part of the Verse, we have two Branches further considerable:  
First, The Duty required.  
Secondly, The Ground or Argument for it.  
The Duty required, that is, Trust or hope in God.  
The Ground or Argument for it, in these words, For I shall yet praise him, &c.  
We begin with the first, viz. the Duty required, Hope in God; which here in this place is not to be looked upon by us absolutely only, but relatively, that is, with respect to that which went before concerning the distraction and unquietness of his spirit; he herein prescribes himself a remedy and cure of it, whiles he stirs himself up to this reliance upon the Lord.  
The Point observable is this; That the exercise of Faith is the best Remedy against trouble of spirit. This we gather here from David's practise, who was a man both of deep knowledge and much experience in spiritual affairs; one that was well acquainted both with God and his own heart; and this is the course which he puts both himself and all others upon, when he finds his soul to be dejected and disquieted within him, Hope in God. This is that which we may observe him to do upon sundry occasions, and in divers places of his Psalms. It is the constant Remedy which is both prescribed and used by him upon every turn, in every leaf. Isa. 50.10, 11, Who is, &c. let him trust in the Name of the Lord, &c.  
And it is such as is very sovereign and efficacious in this respect; Because it settles upon a good foundation. Disquietness it proceeds very much from uncertainty, when a man knows not what course to take. Now Faith, it is a stablishing Grace; it fixes and determines the mind, which was before wavering and unsettled. Thus Psal. 112.7, 8, speaking of a godly man, he says, He shall not be afraid of evil tidings; and what's the reason hereof? He expresses it in the following words, His heart is fixed, trusting in the Lord; his heart is established, he shall not be afraid, &c. Where trusting in God, and establishment, they are both together. Therefore Hope it is called the Anchor of the soul, which is sure and steadfast, Heb. 6.19. The Anchor it fastens the Ship in all the tossings and blustrings of the Sea; even so does Faith and Hope the soul, in all the troubles and commotions of the World, as pitching it upon a sound bottom, which hath strength and solidity in it, God himself, and especially God in Christ: He is a sure Foundation, a Foundation founded, as he is called Isa. 28.16. And Faith it does strongly run the soul into this Foundation, and fasten it in it. So that look how much Power there is in God, so much Efficacy is there answerably in Faith, which doth rest and rely upon God, and does repair and betake itself unto him.  
Now the Power of God in this business is considerable, as extending itself to two things especially: First, To the Evils themselves which a Christian is subject unto. And secondly, To the Soul of a Christian which is exercised and afflicted with these Evils. God hath an influence both upon the state, and upon the mind: and in each respect is an help unto us.  
First, Upon the State and Condition. It is God that hath the whole ordering and disposing of that, and thereby doth quiet the soul. A good state is in a good forwardness to a quiet mind. When a man is well for his condition, what should hinder but he should be well also in his spirit? Now the Lord he hath the regulating and framing of all conditions: He makes comforts to be truly comforts; and he makes evils to cease to be evil: And therefore it is good relying upon him; and they that do so, shall not miss their mark. Thus Psal. 46.1, 2, &c. God is our refuge and strength, a very present help in time of trouble; therefore will we not fear though the earth be removed, and though the Mountains be carried into the midst of the sea. What matter though the earth be removed, so long as God who is the Lord of the Earth stands by us, and is ready to support us. The Name of the Lord is a strong Tower, the righteous run into it and are safe, Prov. 18.10. The Scripture delights to express him to us by such kind of terms as do import safety and security in them; as a Tower and a Fort, and a Castle, and a strong-hold, and such as these; to signify that what is in these as the common means and conveyances of safety to us, the same and in a more eminent manner, is in God as the Author and Original. He is our Rock and our Defence, from whom cometh our Salvation, Psal. 62.12. He has an influence, first, upon our State and condition.  
Secondly, As upon the State, so upon the Mind, which must be taken in with it. A Man may be in a good Condition for the nature of the thing itself, and yet not have Contentment in it, because his Soul and Spirit is out of frame. Now therefore does God also order the Spirit, and therefore hope in him. Hope in him that alone can heal and cure this Distemper which is upon thee. It is he that made the Soul, and that formeth the spirit of man within him, Zach. 12.1. Therefore in all discomposure of Spirit it is the safest way to have recourse to him, as David here has. Our own Spirits are not able to settle themselves without his Spirit setting in with them. Indeed we are ready sometimes to think they can; to work peace out of our own brains, and our own thoughts; but God will have us sometimes to see how we are mistaken in so thinking; it is he alone that can quiet the risings and turbulencies of Spirit; He that stilleth the waves of the Sea, and the tumults of the People, he alone can compose the Thoughts. And because he can do it, it is therefore a very good experiment to depend upon him.  
The Use which we are to make of this Observation is to put it in practise, as we have occasion for it. Christians in all perplexities they should stir up their confidence in God for the quieting and composing of themselves, as David here does. I say they should excite it, and stir it up, for that is further here observable. It is not Faith in the Habit that comforts, but Faith in the Exercise. Indeed it is a comfort to have Habitual Faith, so far forth as in the nature of it, it tends to improvement. But it is Actual Faith that brings Actual Peace and Tranquillity with it. For which reason does this holy Man draw it forth, and call it out to activity, O my Soul trust in God; i.e. actually rely upon him, as knowing that this would have such a comfortable effect with it being daily performed. When we can once bring our hearts to trust in God, we shall have very much peace thereupon.  
And according to this fruit and the effect of it may we judge of our Faith itself, what it is. If it be such as it should be, it will have this quieting virtue with it more or less: Though Believers may for a time be disquieted, yet so far forth as they are Believers, this disquieting will by degrees vanish or diminish in them. Therefore for Christians to be as full of dejections and distractions as other Men, notwithstanding the rich and gracious Promises of God unto them, it does argue that their Faith is very little or none in them. For true Faith it scatters disquietings as the Sun scatters the mists. But so much of the First Branch in the Text, which is the Duty itself here required, Hope in God.  
The Second is the Ground or Argument for it, in these words, For I shall yet praise him, who is the health of my countenance, and my God. Wherein we have two particulars more: First, The main Reason itself: And secondly, The Enlargement and further Amplification of that Reason. The Reason itself, For I shall, &c. The Enlargement, Who is, &c.  
First, There's the Reason itself, For I shall yet praise him. This again is to be understood two manner of ways: Either first, in regard of the occasion, I shall praise him; that is, I shall have matter to praise him, as being holpen and delivered by him: Or else secondly, in regard of the performance, I shall praise him; that is, I shall actually return thanks and acknowledgements to him.  
First, Take it as to the matter or occasion of praise, I shall praise him; that is, I shall have cause to praise him; namely, as one who shall in due time be rescued by him out of this sad and distressed condition wherein I now am. David by a spirit of Faith does foresee this Goodness of God towards him, as a ground for him to depend upon him, I shall yet praise him. That is, as bad as it is at present with me, yet I know it will not always be so; there will a day of deliverance and refreshment happen unto me, which will be matter of my due acknowledgement. Or at least, I shall have strength to bear the present evil and affliction which is upon me, and have it ordered and sanctified to me for my good: Either of which will be matter of praise for me.  
There's a double kind of Faith or Hope in Gods Servants of his Deliverance of them, or of doing good unto them, either General or Particular: General, whereby they are persuaded of Gods Goodness to them at large; Particular, whereby they are persuaded of such a mercy and favour in particular.  
First, For the General. This is that which the People of God know, that for the General it shall be well with them in all Conditions; and so can say aforehand, that they shall praise him, however for the present it may be with them. Thus does David here, he grounds his Faith upon general apprehensions; What were they? We may reduce them to these Heads.  
First, The Nature of God considered in himself, together with his relation to them, and theirs to him. We see how it is amongst Men, where we have to deal with persons who are naturally of a sweet Disposition, we do commonly expect all candidness and favour, and respect, and good usage from them upon the account of that general Goodness which is in their Nature; why, thus now also the Servants of God in their expectations from him, in the ways of his Providence towards them; they expect all good from him, because of his sweet and gracious Disposition, who cannot but do like himself in all whatsoever he does.  
Especially, if we shall further consider and take in with it his Relation joined unto it, that he who is thus good in himself is theirs,( as it follows afterwards in the Text) and we shall speak more fully of it there); this makes so much the more for them. Though God be indeed in his own nature merciful and gracious, and abundant in Goodness, &c. yet we through sin and by the fall of Man have forfeited our Communication of this Goodness, and are become Children of wrath, till we come to a new Agreement. And this is that which is the privilege of all Believers, there is a gracious Covenant made with them in Christ, who hath brought them into favour and acceptance; in so much that God now being reconciled will deal graciously with them, and accordingly they both do, and may expect also as much from him.  
Secondly, Besides Gods General Nature, there are also his General Promises which do lay a ground for this General Faith, as we have divers of them in Scripture; As, that he will never leave nor forsake us, Heb. 13.5. That he will lay no more upon us than he will enable us to endure, 1 Cor. 10.13. That he will with-hold no good thing from us, Psal. 84.11. That all things shall work together for good unto us, Rom. 8.28. And many such-like as these are, these do lay ground to Gods Servants for the expectation of mercy and favour in general from him.  
And then thirdly, Their own sense and experience for time, which is already past. We are apt for the most part to expect as we feel; now the Servants of God they have found him gracious to them formerly, and therefore they hope he will be so likewise to them for time to come; and so we may translate it( if we please), I shall still praise him; that is, I shall continue to receive mercies and favour from him hereafter, as I have received mercies and favours from him already. These and the like Considerations are Grounds and Arguments to the Servants of God for their Faith in general.  
But secondly, Besides this General, there is sometimes in some special cases, and to some of the Servants of God by special Dispensation, a Faith in particular; whereby as they are comfortably persuaded of Gods Goodness to them at large, from his Nature, his Interest, his Promises, and their own Experiences, so likewise of his Goodness to them in such a particular case and condition; That God will free them from such a particular Evil, or bestow such a particular Good upon them. God is pleased sometimes so far to gratify and also honour many of his Servants in this behalf as to vouchsafe such gracious hints and intimations to them aforehand, for the comfort both of themselves and others. Such was that of St. Paul, when he was assured of the safety both of himself and the rest in the Ship in that great Tempest, Act. 27.34. And so of his continuance in the World still with the Philippians, I know that I shall abide and continue with you all for your furtherance and joy of Faith, Phil. 1.25. And such was this of Davids here in this place, when he says, I shall yet praise him; God gave him some peculiar hint of his rescue and deliverance of him, whereupon he grounded his Hope. But however if he did not so yet he had enough in the general to support him, and to comfort his heart; from whence he might well say even at a venture, I shall yet praise him; that is, Indeed he shall deliver me. And that's the first Explication, by taking it for matter of Praise.  
The second is by taking it for the performance in the apprehending of this matter and occasion. David joins both together, the Mercy and the Duty; yea he expresses the Mercy by the Duty, Deliverance by Praise or Thanksgiving. There are two things which we may take notice of from this Expression: First, The Connexion of these two in their own nature. And secondly, The Connexion of them in the Minds and Affections, and Practices of the Servants of God themselves, who are concerned in them.  
First, Here's the Connexion of these two things in their own nature, Mercy and Praise; where God vouchsafes any special Blessing, there is acknowledgement due for that Blessing. This is clear from this Expression, where the Psalmist intending to signify Gods future deliverances of him, expresses it by his praising of God. This he does, I say, from the immediate Connexion which is betwixt them in the nature of the things themselves. Praise it is a tribute due for the receiving of any mercy from God, and any remarkable deliverance more especially. Thus Psal. 50.15. Call upon me in the day of trouble, I will deliver thee, and thou shalt glorify me. Where as Deliverance follows upon Prayer as the proper consequent and effect of that; so Thanksgiving also follows upon Deliverance as the proper appurtenance and result of that. As God delivers us when we call upon him, so we answerably should glorify God when he delivers us.  
This we should do the rather, as indeed we can do nothing else by way of compensation. Praise is so far due from us to God for his Goodness towards us, as we can do nothing else but praise him( if we can do that), it is all the return we can make him for his favours to us. And so we find David to signify in another place, Psal. 116.12, 13. What shall I render unto the Lord for all his benefits towards me? I will take the cup of Thanksgiving and call upon the name of the Lord. He instances in this as that alone, which he was able to do in lieu of Gods mercies.  
Therefore those which receive mercies, and do not return due Praises for them, they do but do things by halves, they take things by pieces and asunder, which are to be joined and put together. For these are relative one to the other, and connex one with the other, as we may see from this expression in the Text, where they are put one for the other, praise in stead of deliverance.  
Secondly, As in this manner of expression, we have the connexion of these two, in the nature of the things themselves, so likewise in the heart and affections of the people of God; they do join them, and put them together in their own practise. This we may also learn here from the Psalmist. David, his mind is upon the duty more than upon the mercy; upon the duty as it is a matter of Grace, more than upon the mercy as it is a matter of Sense. And therefore by an happy mistake, his tongue slips, as men are wont to do in such cases, and he puts one for the other; when he should say, I shall receive mercy from God, he says, I shall give praise to him.  
This is the difference now betwixt the Servants of God and other people. Carnal men, and men of the world, they are all for taking from God, nothing for returning to him; as much of deliverance as he will, but as little of thanksgiving as he needs. Like the nine Lepers in the Gospel, which could be content to receive a Cure from Christ, but cared not to return to give thanks for the Cure which they had received: Even just so is the temper and disposition of most sorts of men, to be very slacken in their returns of praise and thanksgiving for the mercies which they have received: But holy men, they join them both together, as David does here in the Text. And that's the second thing which we learn from this Expression.  
But yet further, Here's somewhat more considerable of us, and that is not only Davids thankful Affection, and the disposition which was in him to praise God; but likewise the Delight which he took in the reflection upon this in himself; and also the Improvement which he makes of it, for expectation of future deliverance, to be given him from the hands of God. Each of which were the Argument and Testimony of a gracious and faithful heart.  
We will speak of them distinctly: And first take notice of the former, viz. Davids rejoicing in this his present Affection and Disposition to Thankfulness; for so we must take these words, not only as simply expressed, but also with some kind of Affection and Delight in the Expression of them. David, he was glad at his heart, that he could find in his heart to praise God for his mercies towards him. A gracious Soul, it rejoices in a gracious frame and disposition of Spirit; and more particularly in a disposition to thankfulness. Thus we shall find it to have been with this holy man in another place; as in 1 Chron. 29.14. when he and his people did so cheerfully offer to the preparing of the Temple, he was much pleased with this Affection which was in them; Who am I, O Lord, and what is my people, that we should be able to offer so willingly after this sort? For all things come of thee, and of thine own have we given thee. He blesses God for gracious Affections in himself and his people, and rejoices in them. And so here now in the Text, I shall praise God; he speaks of it with some kind of exultation.  
And the Reason of it is this, Because that this indeed is the chiefest of all, To have grace to use a mercy with fruitfulness, and to have grace to acknowledge a mercy with thankfulness, it is a greater mercy than the mercy itself, which we either use or acknowledge; And if we had minds to discern it, we should accordingly be sensible of it, as David here was. We should be thankful for dispositions to thankfulness.  
Especially, If we shall consider how hard and difficult a matter it is, to bring the heart in frame to it; It is one of the difficultest businesses in all Christianity, to have an heart enlarged to praise God, and such as is commonly most irksome and tedious to us; therefore, when we can once persuade and get ourselves to do it, we have the more cause to be glad, and to rejoice in it; as those good things which are hardest to come by, when we have them they are the welcomest to us.  
But secondly, As here's Davids Delight, which he takes in his present affection and disposition to the praising of God; so here is likewise his improvement of it for expectation of future deliverance; Hope thou in God; Why? For I shall yet praise him. David, because he found in his heart an inclination to the praising of God upon the supposal of his deliverance, therefore did he hopefully conclude, That he should be delivered. From whence we may observe thus much, That we are so far in hope of a Mercy before we have received it, as we are disposed to thankfulness for it after we have received it. Thankfulness, it is a kind of Fore-runner and Prognostication as it were of Success, in any thing that we expect at Gods hands.  
The Reason of it is this, Because God never does any thing without us, but he does commonly somewhat within us, as answerable and preparatory thereunto. I speak of such especially as are his Servants, and which do maintain Communion with him. The Works of Gods Providence, and of his Spirit, they are for the most part reciprocal, and accommodate one to the other, in those which are his people. Where he will bring Evils upon them, he prepares them with a Spirit of fear, and tenderness, and humiliation, as suitable to such a condition. Again, Where he will bring Mercies upon them, he prepares them with a Spirit of hope, and expectation, and thankfulness, as suitable to such an estate as that; the one is so fitted to the other, as it may be seen in the other.  
Therefore we should search and examine our hearts in this particular, and observe how it is with us. When at any time we desire, or look for deliverances from God, consider what inclinations we have in us to the praising of God upon the supposition of those deliverances. Indeed, we are many times very much mistaken, and do deceive ourselves in this respect; we think sometimes, if God would do such a thing for us, or take away such an evil from us, we should then be exceedingly full of thankfulness and acknowledgement to him for it; but upon trial it proves otherwise with us; and we who before we had it, thought we should be much the better for it; when we enjoy it, it is far otherwise with us. Therefore we had need to search our hearts the more diligently, that we may have the comfort of this present observation.  
Take one thing more from this Expression here before us; namely, Davids confidence of God in his present condition, so also in his expected. David hoped for freedom from this sadness under which he lay: But he did not hope for it, as to come from himself, but from the hand of God, I shall praise him. And he expected it in the use of lawful means for the accomplishment of it, which was most consistent with a Spirit of Praise. When men go about to free themselves from Affliction, in any sinful or indirect way, as they cannot so cheerfully pray to God for his assistance and concurrence with them in it; so they cannot neither so easily praise God for the accomplishment of it: But when they resolve to praise God, they do( if they understand themselves) resolve to walk in such ways as are pleasing to him.  
This accordingly should teach us what to do in the like conditions; We should never go about any thing, wherein we dare not pray to God for his giving of success to us in it, nor praise him there where he has given it. Success in sin, is neither matter of prayer nor praise. And so much may be spoken of the first Particular in this Second General, to wit, The Reason itself, which David assigns for his hoping in God; taken from the Mercy which he did justly expect from him, and the Duty he should perform to him, For I shall yet praise him.  
The Second is the Amplification of this Reason, which consists of two Branches more: First, His Experience of God, He is the help, or health, of my countenance. Secondly, His Relation to God, and Interest in him, And my God.  
First, David comforts himself in this hopeful Expectation, by considering what God hath hitherto been to him, The health of his countenance. The words have a different Reading, according to the variety of Interpreters and Translators of them: But there are two which I will fasten upon, and both of our own English Translations; the one is the Marginal Exposition, and the other is the Textual. The Marginal Exposition, that reads it, His presence is salvation. The Textual Exposition, that reads it, He is the help or health of my countenance.  
First, To take notice of the Marginal Translation, His presence is salvation. David was now at this time destitute of Gods visible Presence in the enjoyment of the public Ordinances,( as we have formerly shown out of the Psalm), and now he here speaks honourably and highly concerning this Presence, calling it Salvation itself. The Presence of God, it is Salvation; In his favour is life, Psal. 30.5. Nay, it is better than life, as we have it in another place, Psal. 63.3. Because thy loving-kindness is better than life, my lips shall praise thee. Gods loving-kindness, and especially that manifested, is better than life itself; His Countenance, it puts a cheerfulness into ours. And so the Expressions agree both together, in both Verses of this Psalm, the 5th and the 11th. In the 5th Verse, it is the help of his countenance, Panau; in the 11th Verse, it is the health of my countenance, Panai. And the latter flows from the former; The help of Gods countenance, it is the health of ours; Thou hast put gladness into my heart, &c. How? By lifting up the light of thy countenance upon me, Psal. 4.7.  
Which brings us to the Translation in the Text, which is the second, He is the help of my countenance, or the Salvation, as the word in the Original properly signifies. Whiles it is said here, The help, or health, or salvation of my countenance, we are to take it as a Metonymical Expression, for that Salvation which appears in the Countenance. God is the Author of Salvation to his People; and this his Salvation, it does manifest and show itself in their countenance, in that cheariness, and liveliness, and comfort which it does beget there.  
First, I say, He is the Author of Salvation to his people; therefore frequently called in Scripture, not only their Saviour, but for greater Emphasis, even Salvation itself. Especially God in Christ, in whom alone he doth properly save us; Here he is Salvation itself indeed, and so called; as old Simeon, when he took him up in his Arms a young Child, Mine eyes have seen thy Salvation, Luk. 2.39. The Virgin Mary, she said, My spirit rejoiceth in God my Saviour, in the Chapter before, Luk. 1.47. Yea, but Simeon calls him, even Salvation itself, here in this; and so does he likewise call himself in another place, as in that expression of his to Zacheus, Luk. 19.9. when he came to be entertained by him, This day is Salvation come to this house; which is to be taken not only really, but personally; not only as the means of Salvation were brought in Christs Discourse with them, but also as the Author of Salvation in Christ himself, God; And God especially( I say) in Christ is the Salvation of his people. Lo, this is our God, and he will save us: This is the Lord, and we will rejoice in his salvation, Isa. 25.9. And again, He that is our God, is the God of salvation, in Psal. 68.19, 20. Salvation is of the Lord, Psal. 3.8.  
To make it still further more Emphatical; In the Hebrew Text, it is carried in the plural, and is expressed by Salvations, to signify the variety of them, answerable to the variety of Dangers which in this life we are subject unto. We are in manifold hazard, and therefore have need of manifold Salvation; And this is that which God affords unto us, not only in one kind, but in another; Temporal, Spiritual, Eternal; from Death, Sin, Wrath. There's a common salvation, which is common to all men; and there's a special salvation, which is peculiar to all Believers; which is also in its sense called the common salvation, judas 3. Thus 1 Tim. 4.10. We trust in the living God, who is the Saviour of all men, especially of those that believe. God is the Saviour of all men in a way of common Providence, as he gives to them all life, and breath, and all things, Act. 17.25. But God is the Saviour of Believers in a way of special Grace, as he gives unto them all things pertaining unto life and godliness, 2 Pet. 1.3. Freeing them both from many evils and dangers here, and from Hell hereafter.  
Now let us lay both these together; This one word Salvations, it hath a twofold efficacy in it; The one, that it does denote God to be Salvation in the abstract; and the other, that it does denote God to be the variety and plurality of Salvation in all particulars. Each of which hath an Use and Inference of very great comfort unto us, and may serve to support our hearts against all inordinate fears which are in us. There are two things which we are here apt to call in question; The one is the sufficiency of our Salvation, whether we shall be saved effectually: And the other is the constancy of our Salvation, whether we shall be saved continually. Now each of these is here answered in this Expression which we have now before us, to wit, Salvations. Whiles God is Salvation itself, he must in this case needs save us, it's a word of efficacy. And whiles God is Salvations, he must needs save us continually, it is a word of variety.  
Therefore whatever danger we are in, whatever evil we are subject unto, let us repair to this refuge for comfort, and we cannot fail, but shall be sure to obtain our desires; He is one that will save to the uttermost those that come to him; and will perfect this work unto us, one time after another. In six troubles he shall deliver thee, and in seven, &c. in a variety of dangers. Thus is God the Salvation of his People in the thing itself, which is the first thing considerable.  
But secondly, He is the Salvation or Health of their Countenance; that's another thing which is here expressed: That is, which does show and express itself in their Countenance as such things use to do. A Man which hath been lately in some danger and fear of destruction, as ye might have seen ruin in his Countenance, whiles he remained in that dangerous condition; so ye may now also see Salvation in his Countenance when he is freed and delivered from it. And thus is God also to his People, he saves them, and he makes them also sensible of his Salvation of them. And he does it in its several steps and gradations. First, He saves their Estates in the thing itself. Secondly, He saves their hearts, which are comforted from the enjoyment of Salvation. And thirdly, He saves their Countenances which are cheered from the experience of this Comfort. Whiles God is here said to be the Salvation of his Peoples Countenance, we may understand it two manner of ways; namely, either Objectivè, or Effectivè. He is the Salvation of our Countenance Objectively, so far forth as we do see and behold his Salvation; he is the Salvation of our Countenance Effectively, so far forth as his Salvation does appear in our Countenance  
First, I say, he is so Objectivè; so far forth as we do behold it, as he enables us to do. God saves us not only secretly and privately( as he many times does) saves us there where we do not see or take notice of his Salvation of us, but he saves us also oftentimes conspicuously, and apparently, and openly to our view; Stand still and see the Salvation of the Lord, Exod. 14.13. Mine eyes have seen thy Salvation, in the place before alleged. Salvation to the Servants of God it is not only the Object of their Hope and of their Faith but also of their sight, as which is really accomplished to them; and the Salvation of their Countenance so.  
But secondly, which is chiefly here meant. He is the Salvation of their Countenance effectivè; so far forth as they show it in their Countenance by that cheerfulness and liveliness which is upon them. We beholding the Countenance of God in Christ working Salvation for us, have our Countenances refreshed with this spectacle; 2 Cor. 3.18. We all beholding in a glass, &c. and reflect again comfortably upon him. The cheerful looks of the Servants of God they are not forced or affencted, but natural, as proceeding from a real ground and cause, and occasion which is in them for it. As for wicked and worldly Men, they have many times cheerful Countenances when they have sad hearts, or, at least, when they have cause to have. Even in laughter the heart is sorrowful, and the end of that mirth is. heaviness, as Solomon speaks, Prov. 14.13. They sometimes put a good face on it to the World, when they have the gnawings and bitings of Conscience tormenting of them. But the Children of God now, their Countenances are cheerful from their Condition; cheerful upon a good ground, and in the right method of cheerfulness, as we have it here expressed in the Text, The Salvation of my Countenance. That Man that hath interest in Salvation, especially Spiritual and Eternal Salvation, that Mans Countenance may be cheerful indeed, and upon the point none but he. To have Countenance without the state is very preposterous and inconsistent indeed.  
And so again on the other side, to have the state without the Countenance, it is not so suitable nor comely neither. Those to whom God is Salvation, he should be also the Salvation of their Countenance; that is, they should frame themselves to such an outward carriage and deportment of themselves, as may signify them to have such a blessing as this belonging unto them. They should( so far forth as will consist with human infirmity) labour both to be of a cheerful heart, as the Wise-man tells us, Prov. 15.13. A merry heart maketh a cheerful countenance, but by the sorrow of the heart the spirit is broken. This cheerful Countenance proceeding from a merry heart upon good grounds, God delights his Servants should have.  
There's a double Use of the cheerfulness of the Countenance in the Servants of God; the one in reference to their Brethren, and the other in reference to their Enemies.  
First, In reference to their Brethren, to make them so much the cheerfuller with them, and for their sakes. Cheerfulness it begets Cheerfulness, as Sadness, Sadness. Those which are lumpish themselves, they make all lumpish about them, which are the sadder in reference to them. But those on the other side, which are cheerful and comfortable, and whose Countenances do carry cheerfulness in them, they make others to be cheerful which are near them, for which reason God would have them to be so themselves, even to communicate comfort to their Brethren.  
And secondly, Also for their Enemies, that they might not triumph over them, as they are ready to do. Wicked Men are glad to see the Countenances of Gods People to fall, because then they hope they are fallen in their Conditions. Now therefore as much as may be should they prevent this Insultation in them by a contrary cheerfulness. This did David here in the Text labour himself, he chides himself out of his present lumpishness and disquietness, and spirit of dejection; whereby as he was uncomfortable to himself and others whom he conversed withal; so he likewise gave occasion of reproach to the Enemies, which hereupon asked, Where was his God, as we have heard out of the words before. So that there's great use of such a temper as this is. And so ye have the first Branch of the Amplification, taken from his Experience, Who is the health, &c.  
The second is taken from his Interest or Relation, And my God. This is a Point which we often meet withal in Scripture; and so I shall be the briefer in it, and but name it as it were unto you. There are divers things included in it, we'l reduce them to these three; First, It's a word of Interest, My God, as in Covenant with him. Secondly, It is a word of compliance, My God, as submitting to him. And thirdly, It is a word of Affection, My God, as taking delight and rejoicing in him.  
First, It is a word of Interest, My God, as in Covenant with him. Thus it was the voice of Faith. A good Christian he lays claim to God as his, because he has taken him for his, and God also has again taken him; this is the ground of all which went before; this is the ground of trusting in God, and this is the ground of praising him. Hope in God? Why? and upon what acquaintance? For he is My God; So long as God is an enemy or a stranger, there's no relying upon him. It is propriety which is the ground of trust, and so likewise of praise; it is the foundation of each of these Duties.  
Secondly, It is a word of Compliance, My God, as submitting to him. Thus it is the voice of obedience: God is not only our God to serve us, but to be served by us. Relations are mutual businesses, and matters of Reciprocation. And so here, wherein as God takes notice of us and owns us, so we also take notice of him and own him, and yield and submit ourselves to him to be ruled and governed by him.  
Thirdly, It is a word of Affection, My God, as glorying and rejoicing in him, the voice of joy. David was now at this time in a condition of sadness and affliction; he was dejected and cast down in himself, and full of disquietness; how does he now revive and lift himself up again? Why he does it by this comfortable reflection, that God is his God; this is enough of itself to cheer up his drooping spirits. And he makes use of it to this purpose, He is the health of my Countenance, and my God. So much for that, and so much also of the whole Verse itself.   

SERMON VII.  PSALM XLII. 6. 
O my God, my soul is cast down within me: therefore will I remember thee from the land of Jordan, and of the Hermonites, from the hill Missar.  
There are two grand Principles in us, which being acted and exercised by us, are of singular use unto us, for the suppressing of all irregular and inordinate Affections; Reason and Religion: A clear and distinct Brain, and a gracious and sanctified Heart. The one considered as we are Men, the other as we are Christians. And both of these are improved here by David in the course of this present Scripture, for the correcting of his present distemper of consternation and dejection of mind, which was now upon him. For the former, he had chid himself out of it, from the Principles of Reason, Why art thou cast down, &c. Thou canst give no rational account at all of this disquietness in thee. For the latter, he had advised himself out of it, by provoking and exciting his Faith and Trust in God, Hope thou in God, &c. And now when all is done, as it is the manner of a poor weak and little Child, he lies down and cries to his Father, O my God, my soul is cast down, &c.  
IN this present Verse before us, we have two General Parts observable of us: 

First, David's Complaint or Representation of his sad Condition.  
Secondly, The Course which is taken by him in this Condition.    
His Complaint or Representation of his Condition, is expressed in those words, O my God, my soul is cast down in me.  
The Course taken by him in it, in these, Therefore I will remember thee, &c.  
Before we come to speak of these Parts distinctly by themselves, there is somewhat which we may take notice of in General from them; And that is the Continuation of David's Sadness and Distemper still upon him. He complained of it once before, When I remember these things, I pour out my soul in me, in Ver. 4. of this Psalm: And he had taken a course to free himself from it, in the improvement of his Reason, by way of self-rebuke and Expostulation; in the improvement of his Faith, by self-excitement and Exhortation; and yet all would not do, yet he is still the same man as ever he was before, and has the same disquieting upon him still, O my God, my soul is, &c. From whence we learn thus much, That dejection and distemper of Spirit, it is very hardly and difficultly removed and taken away; There where it once prevails, it is not easily cured. Thus it was with Job, and thus it was with Heman, and thus it was here with David in the Text.  
The Grounds of it are divers: 1. From God. 2. From Satan. 3. And from men themselves.  
First, From God: He in his Wisdom and holy Providence thinks it fitting and best in some cases to continue it still upon them; thereby the more to humble them, and to prepare them for those gracious ends which he intends towards them. He is a prudent and skilful chirurgeon and physician, who will not withdraw the 〈◇〉 sick and plaster till the Cure be fully wrought upon the Patient; which might be a wrong and prejudice to him, as sometimes ●●●●oves to be. Unseasonable Comfort, it hath much danger and ●●●●d with it; and therefore does the Lord think good to deny it, as one that in all passages of Providence aims at the greatest welfare of his Children.  
Secondly, From Satan: Who where he finds the people of God to be any thing out of frame and temper, endeavours all he can to keep them in that sad condition; he delights to add affliction to affliction, and uses all the means that may be for the continuing and increasing of it. And God suffers him sometimes thus far to prevail, and to have the better of them to this purpose.  
Thirdly, From men themselves: There is a ground also for it from hence: The Servants of God, as well as others, they do not always take the right course for the expediting and freeing of themselves. They do many times too much give way to disquietness in themselves, and to the occasions of it. They do not sufficiently resist it, nor oppose it, nor set themselves against it; nay, now and then they do too much yield to that which may increase it to them; which is by sin, and turning aside. Where there's guilt, there will be apt to be disquietness and dejection in one kind or other. For these and the like Considerations is this dejection and and distemper of mind not so easily removed.  
This Observation may be useful to us in sundry respects: First, We should hence therefore not wonder or be offended at it whensoever we find it to be so, either in ourselves or others; when we see men to lie long under distempers of this nature; for they are such as are not easily removed. We should not herein quarrel with the Means, the Ordinances, and Ministers, &c. but acknowledge and submit to the Will and Providence of God in this particular; and sometimes also reflect upon ourselves as in some respects the Causes of it.  
Secondly, We should take heed how we be rashly any Causes of sadness to any persons, of dejecting and casting them down in their Spirits; whether in our Ministry, or any other way; because it is not so easy a matter to raise them again. As we should take heed how we soothe men up, and flatter them into a groundless presumption; so on the other side, how we lay them low, and perplex them with a needless vexation. We should herein be very tender of the Consciences of Gods people, not laying too heavy burdens upon them, breaking the bruised reed, &c. For in such a case we may do more harm, than we can undo easily again.  
Thirdly, Here's an Item to all persons, to be careful and exact in their carriage, from whence they may not provoke God to bring them into such sad conditions, which if they should once fall into, they would not find it so easy a matter to be recovered from them. It is not safe to dally with Conscience, nor to play and trifle with sin, which is a great occasion of dejection of mind: Because when men are once afflicted and troubled in this respect, it is very difficult to rid themselves of it, as David himself here found for his own particular. But so much may be observed from these words considered in the General.  
We come now closer to the Parts themselves: And first, of the former, to wit, Davids Representation of his sad Condition, O my God, my soul is cast down within me. Where that which he had before complained of to others, he now makes complaint of to God, as his best refuge and help. The Point from hence is this; That in all trouble and distemper of Spirit, the best and safest way is to have recourse to God himself. This we gather here from Davids practise; he had used all means possibly else, and none would do, and at last he bethinks himself of this, which was the best of all, and which indeed should have been first thought of by him, which was to repair to God, by representing the sadness of his Estate and Condition unto him.  
There are two things in dejection of Spirit, which may be looked upon under a double notion: Either as matter of Corruption, or as matter of Affliction; either as a across, or as a Sin. And take it in which way ye▪ will, it is most proper to have recourse to God in it.  
First, Take it as an Affliction: For so it is, and a great one, yea in its kind the greatest of all. By how much the mind is more excellent than the body, so is the trouble and grief of it more afflicting than of the outward man: Now for this it is best to go to God; in all distractions and perplexities of Spirit, and disquietings whatsoever, to make our complaints still to him.  
First, Because it is he that can most afflict and torment the mind, and that does lay the greatest evil upon it. There's no such burden upon the Soul, as the wrath of God expressed against it. A wound or touch from him, it is almost unsupportable; nay it is so altogether, where he doth not administer some help with it. Now therefore it is most proper to go to him, as the Prophet Hosea seems to reason, in Hos. 6. ●. Come and let us return unto the Lord, for he hath torn, and he will heal us; he hath smitten, and he will bind us up. It is God that disquiets the Soul, either mediately or immediately; either directly by himself, or by ordering of other things to do it. And so he is the fittest to take off this disquietness from it.  
Secondly, It is he that made the Soul, and that knows all the turnings of it, as in Amos 4.13. He that createth the Spirit, and declareth unto man what is his thought. And in Zech. 12.1. Which formeth the spirit of man within him. Therefore is he fittest to settle all the commotions of Spirit; and it is fittest to go to him to do it. As when a Watch, or some such device, is out of frame, we commonly go to the Maker of it, to rectify it, and to set it right again, as one that knows all the parts and pieces of it. Even so is it likewise with God himself to the Soul; he made it, and so can best recover it, and restore it to its former state and temper again. Thus as trouble of mind is an Affliction, it is the best course to go to God in it, and for it.  
But secondly, Take it also as a Corruption, it is the best course likewise so. And this latter it sometimes is also; there's not only grief but sin in it, according as it may be ordered by us. And therefore David here chides himself for it as we have heard in the Verse before; and he here also complains of it to God. It is the Lord alone which can heal all our Spiritual distempers, and take away the swellings of them, that so we may go to him in such conditions. Alas! we are unable to conquer these things of ourselves, neither our Afflictions, nor our Affections, neither trouble of mind as it is a across, nor trouble of mind as it is a sin; no, but we must look a little higher for the removal of these distempers from us.  
And accordingly( for the Use of this Point) let us be persuaded hereunto, let us not think to do things of ourselves, and by any power of our own; neither the power of our own wit, nor the power of our own Grace. David( as I hinted before) had made trial of both. And yet was here fain at last to betake himself to God himself, for relief and succour of him; neither his Reason would do it, nor his Faith alone by itself. And therefore he raises himself higher, O God, my soul is cast down. In the multitude of my thoughts within me, thy comforts delight my soul, Psal. 94.19.  
But then further, to make it more full, we must consider the sweet Relation which he goes to God in. It is not only God, but my God; so far forth as it was the Soul that was dejected, so it was God which was enough to be mentioned. But as it is my Soul, so it must be my God. We never go to God comfortably nor successfully but upon terms of interest and propriety, and so we do. Therefore the Servants of God are careful still of this in all their Applications to him. We may look upon this Expression in the conjunction of both words two manner of ways: First, Simply in itself; And secondly, Reflexively, as it is here used and improved by David.  
First, Take it simply in itself. And so there is this in it, That trouble of spirit is consistent with interest in God; our Souls may be dejected and disquieted, and yet notwithstanding God our God still. This we gather here from this Conjunction, My God, my Soul is cast down. Thus we know it was with Christ our Head, Mat. 27.46. My God, my God, why hast thou forsaken me? Under a seeming state of Desertion, yet God is still his, and so likewise his Members. They, notwithstanding the Afflictions and Distempers which are upon them, are not excluded from interest in him.  
There are two things especially which do give us a title to God, and make him ours; the one is his choosing and accepting of us; and the other is our taking and closing with him. Now it is not any Affliction or Dejection which does keep Gods Servants from either of these: He may love and embrace them, and they may trust and rely upon him even in such conditions.  
Therefore it should serve to comfort and encourage Gods People in this particular. There are many who are ready to judge of their Relations according to their conditions, think when it is low with them that they have no interest at all in God; yea, but they should labour to conquer and to overcome such thoughts as these in themselves, and not easily give way to them. They should labour by a spirit of Faith to break through all discouragements, as Christ himself did before them, and as David here did who was a Type of Christ. Whatever else may happen unto them, they should not suffer this happy Relation to be taken away from them.  
Indeed it is a difficult matter to join these two both together when it comes to the pinch; for a Soul which is very much dejected and cast down in itself, to be able to say, My God. But yet there is ground for it oftentimes in the thing itself, and which Faith in the vigour of it is sometimes strengthened to apprehended; which accordingly we should labour for and endeavour after; consider that it is not any outward thing here below can either make or spoil our Title in this respect. If we be willing to yield and to submit to God in a way of obedience to take him upon his own terms, and to close with him upon the same conditions as he has offered himself unto us; we may conclude, that he is still our God whatsoever here in the World is possible to befall us. And so amongst the rest, for dejection of spirit. That for the Expression considered simply.  
Now also secondly, Take it reflexively, as here used and improved by David. As God was Davids God whiles he was in this dejected condition, so does David accordingly own him, and make use of him, and apply himself unto him under this Relation. He had said in the Text before, That he was the help of his Countenance and his God. And now here he takes these last words at the rebound, and echoes to them, O my God, my soul is cast down. This shows us that we can no otherwise expect help and favour from him in such conditions, than as he is thus related to us, nor can we otherwise make complaints unto him.  
The Reason of it is this, Because that otherwise he has not those Bowels and Affections towards us: What's that which makes Children to go with comfort and expectation to their Parents in any thing which is grievous to them? why, it is here, they have Bowels to them. To complain where there's no love or affection, it has little advantage or booty with it, and so it is here to God. For any to complain to him, and to have no relation to him, it is both uncomfortable and unprofitable; God will give no heed or regard to such complaints as those are. Thy soul is cast down within thee; yea, and so it may be still for any care which I have of thee. This will be the answer which God will give to such kind of persons as are either enemies or strangers to him. Oh but my God, this affects him, and works upon him, where it is spoken in truth and reality.  
This Expression it has a double force and efficacy with it, both in reference to God to whom it is uttered, and in reference to David that utters it. In reference to God to whom it is uttered, as working upon his Bowels to make him more compassionate. In reference to David that utters it, as working upon his spirit, to make him more confident and courageous.  
The Use of all to ourselves comes to a twofold Head, which is to be attended by us. The one is that we take care of the thing, and the other is that we take care of the improvement. First, See that God be our God, and then being so make use of him upon such occasions.  
First, See that he be ours for the thing itself; make sure of that, as the ground and foundation of this Improvement. Where we have not the Relation itself, we cannot there make use of the Relation; it is a mockery rather than any thing else, and so to be esteemed of by us; where God is not our God in good earnest, we cannot there say, Our God, unto him, Therefore this is necessary as the very Basis and ground-work of all the rest to be premised by us. And this he is not only upon the common terms of Creation, but so far forth as reconciled in Christ; we may say, O God, merely as we are Creatures, but we can say, My God, only as we are Christians.  
That is, we can say it only truly and really, and in a right manner. Indeed it is an easy matter to say it in words and in outward profession; and it is that which many are ready to do. But to say it as having ground and authority to say it, it is a matter only of true Faith, and such as does suppose a compliance of the Soul with God, and obedience to him.  
But secondly, As we are to take care of the Thing, so likewise of the Improvement of it. As it is a privilege to partake of this Relation, so it is a Duty likewise to make use of it, even to go to God upon the terms of this Relation, as David here does, O my God, my soul, &c.  
And so now I have done with the first General Part of the Text, which is Davids Complaint, or Representation of his sad condition to God, O my God, my soul is cast down within me.  
The second is the Course which is taken by him in this Condition, Therefore will I remember thee from the Land of Jordan, and of the Hermonites, from the Hill Missar. This latter clause of the Verse is differently rendered by different Interpreters. Some render it thus, Because I remember thee, &c. making it not a cure of his Dejection, but rather a cause and occasion, and so our old Translation carries it: Intimating thus much unto us, That David was troubled in himself, when he compared his present Condition with his former: His present when he was now under Banishment and Persecution; with his former when he was at home, and in the enjoyment of God in his Ordinances. It was very grievous and irksome to him to consider how it was with him then, and how it was now: When I remember thee from the Land of Jordan; that is, When I remember thee concerning the Land of Jordan, and the Mercies which therein I enjoyed and partaked of from thee. The misery of present deprivations is aggravated from former fruitions: Those who have heretofore lived prosperously, and now come down from such a Condition, their grief is so much the more enlarged and increased upon them than otherwise it would be, not in Temporals only but in Spirituals, and especially in both together.  
The Reason of it is this, Because the Mind hereby is made a great deal more tender and sensible of the evil than otherwise it would be. Constant Affliction it hardens, and through custom is made so much the more familiar and tolerable, and easy to be born. But now to have been in good case formerly, and to change into a worse, this is more provoking and tormenting, Felix miser maxim miser, he that has been happy, and is now miserable, he is the most miserable of all; and that so much the rather upon the account of his former happiness.  
The Consideration of this Point should make us so much the more to prise such Blessings whiles we are partakers of them. Because when they are gone we shall prise them too late, and the remembrance of them will reflect disquietly upon us. We have touched upon this Point heretofore; but there cannot be enough said to make us to be affencted with these things, and to lay them to heart from that natural stupidity, which is upon us. And therefore having here again occasion we make mention of them, though but briefly touch them. So much for the first sense of the words, according to our old Translation, When, or, because I remember thee, &c.  
The second is the Translation before us; not in the Causal sense, but in the Illative, Therefore will I remember thee, &c. where he signifies what course is taken by him in his present Dejection and Distemper of Spirit, for the relieving of himself in it, and freedom from it, and that is by remembering of God, and his Goodness in the Land of Jordan, &c.  
Where by the way, first, we may here pertinently observe, That David does not rest himself in bare and idle Complaints, but adds industry and endeavour unto them, I will remember thee, &c. This is that which we must do likewise; so make our Complaints to God, of any thing which is amiss in us, as that we cast not all upon him, but do somewhat answerably ourselves for our own Particulars. Indeed we must lay the main stress of all upon him; Trust not in ourselves but in the living God. But our Endeavour must be joined with our bemoanings and applications of ourselves unto him, as it was here with David.  
The Reason of it is this, Because God delights in the exercise and improvement of his Graces in us, which he hath given us for this purpose; yea, he doth sometimes also for this end afflict us, and suffer us to fall into extremities and perplexities of spirit, that he may quicken us in this particular. We therefore then close with these his ends, when it is thus with us.  
This it meets with all such who are contrarily disposed: There is a certain laziness and sluggishness of spirit which is upon many persons, when their minds and hearts are out of frame, whether in matter of grief and sorrow, or in any other kind or occasion whatsoever, to rest themselves only in Complaints; and think that that's enough for them, and never stir either hand or foot( as we say) to free themselves from it; and hence it comes to pass that they still remain under the power of those distempers and indispositions which are upon them.  
But what's the particular course and means which is here used by David? This we have expressly in the words of the Text, I will remember thee from the Land of Jordan, &c. Where there are two Particulars more. First, The Act itself, I will remember thee, Secondly, The Rise of this Act, or the ground and occasion of it, From the Land of Jordan, &c.  
First, For the Act itself, I will remember thee. This is the course which David here takes for the freeing of himself from that present sadness which was upon him, remembering of God. Christians, where they cannot live by Sense they must live by Memory: Where they feel not the actual impressions of Gods goodness and favour upon them, they must recall the former experiences of his loving kindness unto them. Thus does David here, and so likewise elsewhere, as Psal. 77.10. I said, this is mine infirmity, but I will remember the years of the right hand of the most High. And Psal. 63.6. When I remember thee upon my bed, and meditate on thee in the night-watches. And so the Church in her Affliction, The desire of our Soul is to thy Name, and to the remembrance of thee, Isa. 26.8.  
We see in all cases whatsoever Men are apt to supply their outward senses by their fancies and memories; nay oftentimes even in evil itself, ye shall have many loose and carnal people where they are now deprived of the opportunities of their lusts and vanities, as to the exercise and actual enjoyment; yet the remembrance of them is pleasing to them, and they are ready to act them in speculation where they cannot act them in performance. Now it is that which does become Christians more especially in that which is good to supply such defects to themselves, where they are at present deprived of the Ordinances, and public Administrations; as David now at this time was to remember and call to mind their former enjoyments and participations of them, and the goodness of God to them in them. In Banishment, in Imprisonment, in Sickness, and such restraints as these are, to remember God in them all, and the mercies they have formerly enjoyed.  
And not only simply to remember them, but to remember them also with some affection and delight, and as is reducible to practise. To remember those Truths and Doctrines, and Exhortations, and Instructions, and Promises which they have heretofore been made partakers of in such opportunities. And that we may do this the more expeditely, we must have these thing often in our thoughts. Memory it is a thing which is no further in our own power than the means which are conducing to it, and that is especially serious Meditation. Those things which we often think of, and roll in our minds, we do more easily remember. And so here in these Spiritual matters, when God is often in our Thoughts, he is soon in our Memories. And when our Minds are much conversant about the Promises and Truths of Consolation, we have them then more readily at hand when we have greatest need and use of them, and have most occasion to draw them forth.  
We may further in this Expression take notice of that great account and esteem which David had of God at this time, in that he says, I will remember thee. It shows that God was to David above all other Enjoyments besides. That is commonly Mens greatest treasure which is their greatest solace and comfort in Affliction, that in the thoughts whereof Men do most relieve and refresh themselves, when they are exercised with any trouble, that is of dearest account with them, and they prise it above any thing else; And now this( I say) was God to David, he was his relief and refreshment in his Affliction. As a man that has some potent Friend, he thinks of him, when he thinks of no-body else.  
There were three things considerable especially in this of Davids remembering of God, which were a comfort and relief unto him: 

First, The Excellencies in God, considered in himself.  
Secondly, The Relation which himself had to God.  
And thirdly, His former Experiences.    
First, The Excellencies in God himself, I will remember thee; that is, I will consider what a kind of blessed person thou art in in thine own blessed Majesty, and thereby comfort myself. Certainly God in his Nature, and Attributes, and Name, hath a very comfortable impression with him; and so he had here to David, according to the several branches of his present Affliction. There were divers parts of Davids trouble, his solitariness, his persecution, his deprivation of the Assemblies of Gods people, his reproach, and the upbraidings of his Enemies: Now in each of these was the meditation of God sweet unto him, and the remembrance of him in his several Attributes.  
As first, The Power of God, when we consider him in a condition of Danger, as now it was with him; he was ready to be swallowed up with his Enemies. This was apt to deject and cast him down; yea, but then he remembers God, who is Almighty and All-sufficient; and this comforts him, and raises him up again. The name of the Lord is a strong tower; the righteous run into it, and are safe, as Solomon tells us, Prov. 18.10. Thus David elsewhere improves it; as Psal. 56.3. What time I am afraid, I will trust in thee, And ver. 9. When I cry unto thee, mine enemies shall turn back; this I know, for God is for me. And so Psal. 118.6, 7. The Lord is on my side, I will not fear what man can do unto me. The Lord taketh my part with them that help me, &c.  
Secondly, The Justice of God, when we consider him in a condition of Wrong: He was now scorned and contemned, and reproached and reviled by his enemies; which asked him where his God was? Where is now thy God? Why, therefore does he remember God, as one that would pled his cause for him, and in time be avenged upon them.  
Thirdly, The Omnipresence of God, when we consider him in a condition of solitariness: David was now alone in the Wilderness and upon the Mountains, deprived of the society of Gods people, and the public Means: well, but in the mean time he remembers God; he thinks on him that fills all places, and who is everywhere present with his people, even in the remotest Corners of the Earth. That man can never be solitary, who has God to bear him company. And this is the state and condition of Gods Servants, he is always present with them, more or less; not only by the common presence of his Essence, whereby he is present even in Hell itself, and with the Devils and damned Spirits, which are there; but moreover by the actual presence of his Grace, and favourable influence upon them, which is very comfortable to them. That's the first thing in this remembrance, viz. The Excellency in God himself.  
The Second is the Relation which himself had to God, That he was( as is expressed in the words before) his God, I will remember thee, and remember thee so. To remember God only as a Stranger, and one whom we have no acquaintance withal, that cannot be so comfortable; but to remember him so as ours, this is the right remembrance indeed: When this goes before, and that truly, and upon good grounds, O my God,( as it does here in the Text), then, I will remember thee, follows very comfortably upon it.  
Thirdly, His former Experiences; there's that also in it: I will remember how good thou hast been to me in times past, and from thence will comfort myself for the present. This is that which Christians should do upon all occasions:  
First, They should observe and take notice of Gods dealings and passages to them, through the whole course of their lives.  
And then secondly, they should call them to mind, and remember them as they have use of them, as that which will be very profitable for them.  
And this brings us now to the Second Particular which is observable of us in this passage; to wit, Davids rise which he takes for this his remembrance; From the land of Jordan, and from the Hermonites, and from the hill Missar. By the Land of Jordan, we are to understand that part of the Country which was near the Heads of Jordan. By the Hermonites, that great Row of Hills which is generally called Hermon, Deut. 3.8.& Josh. 11.3. By the Hill Missar, the Name of an Hill not mentioned elsewhere in Scripture. Now from all these does David here profess, that he would remember God in his present condition.  
Why would he do it from these? Namely, Because from these had been remarkable testimony of Gods Power and Providence towards his Church and People. When David should think upon Gods Goodness to his Servants in these places in former times, it was a great encouragement now to him, for his trust and reliance upon God in his present Affliction. Thus again in other places, as Psal. 77.11. I will remember the works of the Lord, surely I will remember thy wonders of old. Gods Goodness to the whole Church, it is matter of comfort to every Believer, and particular Member of the Church.  
This is grounded upon Gods Unchangeableness, who is yesterday and to day and the same for ever: What he has been to his people in former times, he will be still unto them. He has the same· Power now, the same Goodness and Bowels that he had ever. His Love, it embraces and comprehends his Church in all Ages, and every person belonging unto it.  
Therefore we should hence learn to improve such Arguments as these are to us. We should make use both of Personal Experiences and National, for the quickening and strengthening of our Faith in cases of dejection. Consider what God has done for Israel; and consider what God hath done for us, in our particulars, at such a time, in such a place, and upon such an occasion. There's very good use of such recallings and such remembrances as these are, whereby to support our Faith. Experiences being duly considered, are great helps to us in this particular.  
This is the privilege and Advantage which ancient Christians have above others, That they have more of these: Others have comfort from Gods Attributes, and his Relation, and his Promises, &c. but these have comfort from Experiences, which are all these in facto esse, as being accomplished and reduced to practise, which are most convincing and satisfactory of all. The longer that any are acquainted with God, the more evidences and demonstrations have they of his Goodness to them, which they are able to improve and to make use of against another time, as David here does when his soul was cast down in him. This is the course which he takes for the relief and succour of himself, even by the recalling of Gods ancient Goodness both to himself and the rest of his People; Therefore I will remember thee from the land of Jordan, and of the Hermonites, and of the Hill Missar.  
Again, we may observe here somewhat from the connexion of both clauses of the Text together; My soul is cast down, &c. therefore I will remember thee, &c. What from hence? namely, That present Afflictions do sometimes give an occasion to us to remember former Mercies. David, it may be, would never have thought of Jordan, and Hermon, and Missar, and the Mercies there anciently bestowed, if it had not been for this his present distress; now these bring those to his mind. When we once fall into conditions of sadness, we shall then be mindful of those blessings which heretofore we have enjoyed very unthankfully, or with little observance and taking notice of them.  
The reason of it is this, Because Contraries do illustrate one another. Look as former Prosperity which is now past, makes present Affliction to be more discerned: so present Affliction now felt, it makes former Prosperity to be more acknowledged.  
This is a cause therefore, why God does sometimes so order it in his Providence: He brings his people into cases of dejection, that so from hence they may be more apprehensive of their former freedom, which they have not sufficiently regarded.  
Now therefore should we here learn to prevent God in such dealings as these with us; Think of Mercies of our own accords, and do not provoke and necessitate God to take such a course as this is of minding us, and of remembering us of them, which will not at last be so pleasing to us. acknowledgement of Gods Goodness to us, is then most kindly, when it comes of itself, and is not as it were extorted or forced from us.  
I will remember, i.e. I will still remember thee. It is a continued act, which he would be frequent in, and constant to. So should we be ourselves, &c. So much for that, and so also of the sixth Verse of this Psalm.   

SERMON VIII.  PSALM XLII. 7. 
Deep calleth unto deep, at the noise of thy Water-spouts, all thy waves and thy billows are gone over me.  
There is nothing more difficult and uncertain than the settling of a disquieted spirit; which after some expectations of composure yet recoils and returns again, still as bad as it was ever before. An instance whereof we have here in the Example of David in this Scripture: He had expressed his grief in the fourth verse of this Psalm, When I remember these things, I pour out my Soul in me. He had expostulated with himself for it in the fift, Why art thou cast down, O my Soul? &c. He had again complained of it to God himself in the sixth, O my God, my Soul is cast down within me, &c. And now after all this, he returns to his Complainings again here in the seventh, Deep calleth unto deep, at the noise of thy Water-spouts, &c.  
THe Text is a Figurative Description of the manifold Afflictions and Calamities which the Psalmist was exercised withal. In which( for orders sake) there are two things considerable of us.  
First of all, The Condition which he was in simply considered.  
Secondly, The Enlargement or Amplification of this his Condition. This Condition simply considered was, Depths. The Amplification of it was, that these were multiplied one upon the other, Deep calleth unto deep, &c.  
We begin with the First, viz. The sad condition which David at present was in, namely the Deep. Now although this be spoken particularly here of David, yet we must know that it is incident to any other of Gods Servants besides. The People of God they are sometimes in the Depths. This is the Point which we may here observe and take notice of from this passage before us. It is that which we find them sometimes complaining of in Scripture, not only David, but divers others besides: David himself in sundry places, as Psal. 69.2. I sink in deep mire where there is no standing. I am come into deep waters, where the floods overflow me. So Psal. 130.1. Out of the depths have I cried unto thee, O Lord, &c. So Heman, Psal. 88.6. 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. So the Prophet Jonah, Thou hadst cast me into the deep, in the midst of the seas, and the floods compassed me about, all thy billows and thy waves passed over me, &c. in Jon. 2.3.  
There's a Threefold Depth( for the better opening of this Point unto us) which the Saints and Servants of God are subject to here in this life. 1. The depth of Temptation. 2. The depth of Desertion. And 3. The depth of Affliction, and human Calamities.  
First, Of Temptation, as when they fall into any grievous or heinous sin. This it is a very great depth, and such as is ready almost to swallow them up. This was one of those depths which David himself did fall into: We know how long he lay under a sad and fearful Temptation in the matter of Uriah, and so also in numbering of the People, and upon other occasions; David was over head and ears( as we may so express it) in those sinful allurements. So Peter in the denial of his Master, and seconding it with Curses and Abjurations, he was plainly in the deep. And Paul when he had those buffetings of Satan, which was probably some foul Temptation; he was no other than swallowed up in the deep. There are {αβγδ}, The depths of Satan, as they are called in Revel. 2.24. And these are those Temptations to Sin, which he does administer and fasten upon the Soul. Sin it is a great depth, and may very properly have the name of a Depth attributed to it. This it is in these respects. First, In regard of the extent of it; It is of a large and infinite nature, so that a Man knows not where it will end: It is a bottonles pit, when a Man once gives way unto it, he shall never have done with it. As a Man that falls into some deep Well, he sinks down still further and further, and is a long while a-coming to the bottom. Even so is it with a Man which does yield to the Temptations of Sin, he proceeds still further and further, and never knows where or when he shall stop or cease from it.  
Where( by the way) we may take notice of the vanity which is in many People in this Particular. It is the conceit and imagination of some Persons that they will only begin with Sin, but go no further, but stop as they please; such as these deceive themselves in so thinking: No, Sin and the Temptation to it is a Deep, so that a Man that falls from some high pinnacle he may as well hope to stop before he comes to the ground, as a man that falls into any Sin may have hope to stop before he falls into another. Sin is a depth in regard of the extent of it, and the infinite nature which is considerable in it.  
Secondly, In regard of the danger which it does expose a man to; it is a Depth so. As it is of an infinite nature so it is of a devouring nature, it carries a man into destruction itself, even to Hell, which is a very great deep, and the bottonles pit indeed. Look as those Swine which were possessed by the Devils in the Gospel, it is said of them, that they ran violently into the Sea, and were choked in the Deep, Mat. 5.13. Even so is it with such Persons oftentimes who are captivated to Sins, they run violently, even upon ruin itself, and are ready to be overthrown in that deep. The ways of Sin they do tend to everlasting ruin and destruction.  
Thirdly, From the difficulty of recovery and freedom from it; Sin it is a depth also thus. A Man that sticks fast in the deep, he is not easily got out of it again, no more is a Man that is entangled with Sin. So what Solomon says of an Harlot, it is in a sense true of every sin besides, That it is a deep ditch. Why is an Harlot called a deep ditch? A ditch in regard of filthiness, and a deep ditch in regard of irrecoverableness; because those that are given over to those Sins, they do very hardly ever get riddance of them; even so may it be said of many others which are cherished and indulged, they are a deep ditch in this Consideration. Thus have we seen the fitness of the resemblance in that Sin is compared to a depth.  
But why now does God sometimes suffer his Servants to fall into these Depths? Surely for very good cause.  
First, Sometimes to discover to them more fully the Corruption which is in them, that they may see the depth and bottom of their evil hearts, which has a great deal of fraudulency and falseness in it. The heart is deceitful above all things, and desperately wicked, who can know it? says the Prophet, Jer. 14.9. The Children of God would never know what corrupt Hearts they had in good earnest, if he did not sometimes suffer them to fall into such and such miscarriages. Deep here calls unto deep, as we may so express it; the depth of their sinful Actions to the depth of their sinful Natures, which those Actions spring from in them. Which though it be much subdued by Grace in those which are Regenerate, yet has enough in it to abase them, and lay them low in their own eyes, when they shall consider it and reflect upon it, as we shall see more anon.  
Secondly, To make them more sensible of the depth of the Grace of Christ, {αβγδ}, These deep things of God, as the Scripture calls them, The depth of the riches both of the wisdom and goodness of God. This is more discovered occasionally from these depths of Sin which Christians at any time fall into. Deep calls unto deep here also, the depth of sin and misery, to the depth of Free Grace and Mercy in Jesus Christ. Here we see how far we are engaged and beholding to him. The desperateness of the Disease shows the skill and love of the Physician in the curing of it. And this is that which God will have all sooner or later to be apprehensive of. He will have Christ to be Christ unto them, and of dear esteem and account; and therefore' he sometimes exercises them, by giving them up to the Temptations of Satan in the highest-degree, to work this in them. What effect this had upon Paul himself after his Conversion, the greatness of those Sins which he had sometimes been guilty of; it made him afterwards so much the more to admire the Free-Grace and Love of Christ, that God should have mercy upon such a wretch as he was, that was gone so far into the Deep, 1 Tim. 1.13. Who was before a Blasphemer and a Persecutor, and injurious, but I obtained mercy, &c. And the Grace of our Lord was exceeding abundant, with faith and love which is in Christ Jesus. He from hence takes more occasion to proclaim the Grace of Christ.  
Thirdly, God suffers Christians sometimes to fall into these Depths for the warning and admonishing of one another. It is not for an example of Sin, but for a prevention of it. Profane and carnal Persons, when they see David slip into the depth, they themselves will therefore presumptuously and of their own accord leap into it; but this is not the proper use which is to be made of it, nor the end which God does intend in it. It is not to be a pattern of Sin, but to be an admonition and caution against it, that men should not be high-minded but fear. And that when they see such Persons as David falling into such deep enormities they should be so much the more wary of themselves, and of the occasions of them. This is the account of Gods Providence in them.  
And then again over and above, to be patterns of Gods Goodness in their Recovery. As the Apostle Paul also makes it to be in the aforenamed Scripture, 1 Tim. 1.15, 16. Jesus Christ came into the world to save Sinners, of whom I am chief. Howbeit for this cause I obtained mercy, that in me first Christ Jesus might show forth all long-suffering for a pattern to them which should hereafter believe on him to life everlasting. Gods goodness in the recovery of Paul, who was so great a Sinner, was a pattern of the like goodness to others, who should embrace the conditions of the Gospel and Faith in Christ. And as it holds good as to Sinners before Conversion, so likewise as to Sinners after it. There's the same reason of both; there's a pattern of Gods goodness in either.  
Fourthly and lastly, God does therefore sometimes suffer his Servants to fall into these depths of Temptation, to humble them, and keep them low in themselves. Spiritual miscarriages do sometimes prevent spiritual pride. There are few sins, but God had rather his Servants should be guilty of than this; and therefore to cure them, and to keep them from this, he suffers them to fall into others; as Physicians heal one Disease sometimes by casting into another. This was the ground again of Pauls Temptation, as himself gives an account of it▪ 2 Cor. 12.7. And lest I should be exalted above measure, through the abundance of the revelations, there was given unto me a thorn in the flesh, the messenger of Satan, to buffet me. Lest I should be exalted above measure. It is twice repeated, both in the beginning of the Verse and in the end of it, to lay the greater Emphasis upon it, and to point out to us the true cause and reason of it, which was the prevention of Pride in him. That he might not be exalted, he was dejected; and that he might not be lifted up in the heights, he was cast down into the depths. And so it falls out to be likewise with many other of Gods Servants besides.  
The Use which we are to make of this point, is from hence to keep a narrow watch over our own hearts, and to take heed to ourselves. Let him that thinketh he standeth, from henceforth take heed lest he fall; and lest he fall into depths. There's no man is secure from them, whosoever he be. Though it is true, God does usually, and for the most part, preserve his Servants from falling into notorious sins, such sins as may wound their Conscience, and may break their Peace, and may blemish their Profession: I say, he does usually in his Providence keep them from such; yet sometimes he does also for just causes suffer them to fall into them. And therefore let none trust to themselves in this particular; let none presume upon the power and strength of habitual Grace in themselves, or any measure of it; as thinking, that they are thereby safe against all manner of Temptations of this kind; for so they are not. They are not secure from the Temptation; for Satan will dare sometimes to venture upon them, even so far as these: Nor are they secure neither from being overcome with the Temptation; for God now and then does give them up to the power of Satan, so as to prevail upon them. Therefore( I say) let even the best of Gods Servants be herein wary and jealous of themselves.  
And to prevent such evils as these in us, let us be careful to keep in good terms with God himself. That which is said of the snares of the Harlot, is true of other heinous sins; He that pleaseth God, shall not be taken in those snares, Eccles. 7.26. God never suffers his Children to fall into these depths of sin, and more notorious Temptations; but when they have first provoked his Majesty, by some unworthy steppings aside in somewhat else perhaps of a lesser and inferior nature; omission and neglect of some duty, or voluntary commission of some sin, which they have made lighter of. When Christians make nothing of smaller sins, God suffers them to fall into greater, that so no sin indeed might be small unto them; because, that hereby Conscience is occasionally awakened to consider both of the grievous nature of sin itself, and the infiniteness of that Majesty which the least sin is committed against, which before it took no notice of. When men live fairly and civilly to the world, and escape grosser crimes, they are not commonly so sensible of the breach and transgression of Gods Law in lighter matters, and so fall into greater; one sin making way for another, both in the nature of thing itself, as also in regard of the Providence of God, and his usual way and manner of dispensation. But so much of the first Explication of the Depths which Gods Children fall into, viz. The Depths of Temptation.  
The second is the Depth of Desertion, and the sense of Gods Wrath upon the Soul. This is a very great Depth; It is called sometimes the lowermost Hell, in Scripture, because it is a kind of representation even of Hell itself. And this is that which even the dearest of Gods Servants are now and then exercised withal, and which they fall into. David himself was much in this depth, especially after his great sins; That deep called to this deep, and was an occasion of it, as he complains in Psal. 51. of the broken Bones. So Heman, whom we mentioned before; and Job, they were both of them likewise in this deep.  
This God is pleased to order for divers considerations likewise: As first, Herein to comform them to Christ, he was a Type of Christ in this particular, among others, as to his being in the deep of Desertion; for so Christ himself was, which made him to cry out as he did, My God, my God, why hast thou forsaken me? Mat. 27.46. Christ himself was for the time forsaken as it were of his Father; not in regard of Affection, for God never but loved Christ, nay, he now loved him most; nor yet in regard of Union, for there was never any separation of the Divine Nature from the human, after Conjunction; nor yet in regard of Unction, for he had always Grace in him. But this forsaking, it was a suspension of Vision, and the fruition of Gods comfortable presence, this was withdrawn from him; yea, he was not only deprived of all Joy and Happiness, but also he felt the Wrath and Fury of the Almighty, whose Arrows and Terrors were upon him. It pleased the Lord to bruise him, and to put him to grief, and to make his soul an offering for sin, Isa. 53.10. And Mat. 26.38. He complains that his soul was exceeding sorrowful, even unto the death; which shows, that he was in the very Gulf and Depth of Desertion. Now if it was thus with the Head, we cannot wonder that it should be so with the Members. If it was thus with the Natural Son, the Adopted Sons may be very well so likewise. And so they are even upon this Consideration( amongst the rest) out of conformity unto him.  
Secondly, God brings his Children into those Depths, to keep them and prevent them from worse, even from those depths which we mentioned before, the depth of sin. To take off their hearts from the Creature, and all inordinate delights in them, which otherwise they would be sometimes carried to. He separates their Souls from sin, by separating himself for a time and season from their Souls. He plunges them in wrath, that they may not be overwhelmed with lust, and the overflowings of corruption.  
Thirdly, To make them so much the more to long and pant after him. Those which are in a state of Desertion, they prise the love and favour of God so much the more, and the means that tend unto it. It makes them to delight in the Ordinances, and Ministry, and Means of Grace, which otherwise they would perhaps neglect. It makes them to relish the Promises, and the sweet Word of God, which is now even as Honey to their Souls when it is administered to them. Thus David, whiles he was in this deep, we see here how he prizes the Sanctuary, and the enjoyment of Gods presence in it, My soul thirsteth for God, even for the living God. Oh when shall I come and appear before God! As we have heard out of the Verses before. God loves that his Ordinances and Worship should be of account and esteem with us. And this they come to be occasionally from such conditions as these are of spiritual desertion.  
Fourthly and lastly, To prepare for greater comfort and enlargement of heart. Gods Children, when they have been in the deep of Desertion, they are more fitted for the height of Assurance, and the comfortable light of Gods Countenance shining upon them, To comprehend with all Saints what is the breadth and length, and depth, and height, and to know the love of Christ, which passeth knowledge. There's a depth of Favour as well as a depth of Wrath, and this deep calls unto that; so that Gods People when they have felt the one do through his Goodness the more partake of the other. For these and the like Considerations does God suffer them to fall into this depth amongst the rest.  
Therefore this should teach us rightly to understand Gods dealings in this Particular, that so we may not conceive hardly or rashly of the Servants of God as we are apt and ready to do, when we see them in such cases as these are, even to add affliction to affliction by our heavy and uncharitable Censures, concluding them to be therefore none of Gods Servants, because it is thus with them. This we may not do, lest we offend against the generation of Gods Children. We see here that even David himself a man after Gods own heart, he was in this condition, which he seems to complain of, when he says, That deep calls unto deep, and Gods waves past over his Soul. Therefore we may not judge harshly of such, so as from hence to exclude them out of the number of Gods Servants, for we shall judge amiss in so doing, and also contrarily even to Truth itself.  
Yea perhaps shall hereby bring ourselves into the like sad conditions, which is another reason that may be added to the former, Why God sometimes exercises some of his Children after this manner? It is hereby to make them the more tender-hearted and compassionate to others which are their Brethren. As it is said of Christ, That he therefore suffered being tempted that he might be so much the readier to succour those which were tempted. That he might be a merciful and faithful High-Priest, that he might {αβγδ}, have compassion on those which were out of the way, and reasonably bear with them. So is it also with the Members of Christ; God brings them now and then into the depths, thereby to make them the more tender-hearted towards others, which are in them before their eyes. For God delights in the sweet Affections of his Servants one to another: And forasmuch as they are all Members of one and the same Body, he would have them accordingly to be affencted to each other, in sympathy and follow-feeling of each others infirmities; where he spies this at any time to be wanting and defective in them, he usually takes such a course as this for the helping of it in them. Where Christians are too prove to censure their Brethren for Desertion, he does then oftentimes take an occasion to afflict them with the same cases and conditions themselves.  
Again, As this Observation before us, should keep Christians from rash censure of others, so also of themselves in such cases. It is that which the Servants of God are also apt now and then unto. To think that they are forsaken absolutely, when they are forsaken in outward appearance; and to think that they are none of his Children, because he suspends his comfort and countenance from them: This they may not do, because as in the former they wrong others, so in this they wrong themselves, which is the greatest wrong of all, and such as is no way allowable or justifiable in them. We may not confine the work of Grace to the work of Comfort, so as to conclude there is none of the one without the other. Indeed there can be never true Comfort where there is not true Grace, but yet there may be true Grace where there is not always that sense of Comfort; yea where there is rather the sense of the contrary, even in a troubled and dejected Spirit, as the case was now here with David, when he said, His soul was cast down in him.  
Therefore the Servants of God should here raise and rouse up themselves as much as they can out of these depths, and learn to live by faith, rather than sight. And though Comfort be a very pleasing thing, yet to prise Grace rather than Comfort, which of the two is to be counted the better, and the ground of the other. The neglect whereof is the cause why God sometimes deprives them of it, because they had rather have sight and sense whereby they are refreshed themselves, than Faith and Grace whereby they honour him.  
And so much also of the second Explication of the Depths of the Servants of God, the depths of Desertion.  
The Third is the Depths of Affliction and Human Calamities; that is, those Crosses and Troubles which the life of man is exposed unto here in this world. These are such as Gods Servants sometimes fall into in the highest degree, and so are said in this sense to be in the Depths, because they do drown and swallow up the Soul, and environ it, and compass it about with continual deep dangers. David he had his share in these Depths as well as the rest, and whereof he here complains; and so have divers others of Gods Servants had in former times, and still have and will have to the Worlds end.  
This God will have to be for sundry Considerations likewise: As,  
First, Hereby to work out of them great Corruptions. One deep here still calls to another; the depth of Sin calls to the depth of Afflictions. Sometimes great Graces have great weaknesses with them, and great Afflictions work out those weaknesses through Gods blessing, when nothing else will. Security and worldliness, and spiritual pride, and such things as these they are not easily wrought out of the Soul: Strong Humours must have strong physic to work them out; and such are these depths of Afflictions, they are strong and violent means, but they have a very good issue and effect, which in Gods Providence follows upon them: And for which cause it pleases God to sand them, and to inflict them upon his Servants. This is still Gods great care to look after the main in his Children, and to take care of that which is the good of their Souls. And although we many times prefer Iniquity before Affliction, yet he does not. He had rather his Children should go to Heaven maimed, than go to Hell with all their limbs. Where great Afflictions are necessary for the freeing from great Corruptions, they shall be sure there not to want, or be without great Afflictions.  
Secondly, Hereby to fit them for great service. These waters that go over them, liquour them, and season them, and prepare them for some special work and employment, which God calls them unto. Men of great usefulness they are oftentimes of great exercise in this Particular. Paul because he was a chosen vessel, he must be a broken vessel; broken with affliction, that he might not be broken and laid aside as unprofitable and unfit for use. This is that which is ordinary, and which we may take notice of in common observation, as which is usual so to be.  
If we shall ask, How this comes about? what influence great Afflictions have upon Mens spirits as to great service? I answer, sundry ways.  
First, As it does take off that softness and mollities, which is commonly upon mens minds. He that will be a good Soldier of Jesus Christ he must endure hardness, says the Apostle, 2 Tim. 2.3. So is it with him who will be a Soldier of Christ, he will fight under his Banner, and be serviceable indeed to him, he must endure hardness; because he is likely to meet with resistance and opposition in such works as those are. Now great Afflictions they harden Men, and that in the best sense; they breed a gracious softness, a meekness and tenderness of spirit, but they take away a carnal softness, a delicateness and spirit of ease: And because they do so, they do thereby fit for great employment. There's none which do God more service than such persons as are fullest of self-denial. And thus it is with such as these; and God does hereby enure them, and train them up to such a temper as this.  
Secondly, Afflictions prepare Men for service, so far forth as they do scour away Corruption,( which we spake of before.) A Man which is under the power and dominion of any great lusts he can never do God any great work, because his lusts still stand in his way as such which must be first satisfied. But now these Afflictions purging away, these prepare for this, and help to the discharge of it.  
Thirdly, Afflictions prepare for service so far forth, as they do exercise Grace, and by the exercising of it, strengthen it; Grace by how much more it is in exercise, the fitter it is for employment; and by how much it is under Affliction, so much the more is it under exercise and use, and fit for the Masters service. That's a second account of this Point, Why God brings his Servants sometimes into deep Afflictions, that namely from thence he may make them fitter for greater service which he calls them unto.  
Thirdly, That he may moderate to them greater Comforts. The Children of God have sometimes need of great Afflictions, thereby to keep them in awe, and to prevent a wantonness and luxuriousness of spirit in them which in some cases is apt to creep upon them; that they may not be too much transported and carried away in themselves, but may enjoy their Comforts with greater sobriety; that they may be both more humble in themselves, and more composed in their carriage to others.  
Fourthly, For the advancement of Gods Power in their greatest extremities. This is the account which the Apostle Paul gives of that great trouble which came to him in Asia, 2 Cor. 1.8, 9. We were pressed( says he) out of measure above strength, insomuch that we despaired even of life, and had the sentence of death in ourselves. Why, for what reason? That we should not trust in ourselves but in God which raiseth from the dead. When Men are brought into great extremity, wherein there is nothing can help them, but only God himself; this will make them so much the more to trust in God, and not in themselves: This is the effect will follow upon it, in Gods blessing of it.  
Lastly, God does bring his Servants into these Depths whereof we now speak, that so hereby he may the better show them, and discover them both to others and to themselves, for the exercise and trial of the several Graces of his Spirit in them, or the want of those Graces in them. There's no Man knows his own heart till he falls into such Conditions as these are, neither as to the badness of it, nor the goodness of it; neither how much Corruption is in it, nor how much Grace.  
For Corruption he knows not that, till it be stirred up by such an occasion. There are many which go for very calm and patient Creatures till God trys them by such kind of Providences as these are▪ Who would have thought that Jonah should have been such a pettish piece as he was, till God tried him by bringing him into the Depths; and so it is with many others: God occasionally from hence shows that Pride and Impatiency which is in them, which otherwise would be altogether secret and unknown unto them.  
And so for Grace likewise, he takes an occasion from hence to discover this also both to themselves and others. There's many would never have known what they had been able through Gods Grace to endure, if God had not taken this course with them; no nor others for them. Ye have heard of the Patience of Job, says the Apostle, Jam. 5.11. Who would ever have heard of his Patience, if they had not heard of his Afflictions as the trials of that Patience in him? God did hereby even convince and confute Satan himself, so that he had nothing to say against him. The Lord does hereby manifest the reality and power which is in Religion, that it is not a fancy or notion, but has some reality and strength in it, when it does produce such noble effects, so as not only to endure light Afflictions but great ones, without sinking under them. Thus we see for what cause God does bring his Servants into these depths of Affliction.  
Well, seeing this is so, this should then first of all teach us not to think strange of the fiery trial. We should not much wonder at it, as being that which is usual and ordinary with the Lord so to dispose; as we have an example here in the Prophet David. This is one great trouble in our Afflictions, when we think them solitary and unusual, See if there were any sorrow like my sorrow? This is that which we are apt oftentimes to think, if we be afflicted, that there was never any afflicted like us. Now we should take notice of the contrary, Gods Servants have been in depths of Affliction in all times and ages of the World.  
Therefore again Secondly, We should also take heed of singing a requiem to our Souls. Take heed of security and carnal confidence in any outward▪ thing whatsoever we enjoy, whether Health or Wealth, or Friends, or any such thing. Those who are in the hight of these Comforts for the present, they may be very soon in the contrary depths, and extreme deprivations of them; that so we may still in an holy meekness, and humbly relying and depending upon God for the continuance of these things unto us, as long as himself pleases, who hath them alone in his own power.  
Thirdly, Here's also matter of Thankfulness to those who are at present out of these Depths. Forasmuch as God is pleased sometimes to bring some of his Servants into such conditions; what a mercy is it for any to be freed and exempted from them! We should here wonderfully adore Gods Distinguishing Providence to this purpose, whereof we are able to give no other account than his own free Grace and good-will, why God should exercise some of his Children with very great and sore Afflictions, and in the mean time let others of them escape; this is a thing which we cannot understand, nor know not what to make of it. It is a depth itself. But such as we are to observe and to take notice of; and the more that we have a share in the mercy, the more to be sensible of Gods Goodness and favour itself to us in it.  
And further, here's matter of Patience in any smaller or lighter Afflictions, which at any times we are subject unto and exercised withal. There is a great piece of softness and tenderness upon many People, which makes them full of murmuring and repining under the least across whatsoever it is; they cannot endure any trouble upon them though it be never so small; the easiest and gentlest correction makes them impatient. Now such as these for the better cure of this infirmity and distemper in themselves, should consider how it is with many others which are in far worse condition than themselves are. Those that startle at these sprinklings of Affliction, let them think of others floods and billows, and waves that daily pass over them. Those that shrink at their own wadings, let them but think of others depths, and the sad and lamentable extremities which are accomplished in their Brethren in the World.  
And so now I have done with the first General Part of the Text, which is Davids Condition simply considered in itself; and that is depths of Temptation, of Desertion, of Affliction.  
The Second is the Enlargement or Amplification of this his Condition; and that is, that they increased upon him; Deep calleth unto deep; that is, one evil is inviting of another. In which passage for the better illustrating and clearing of it to us, there are three Particulars especially considerable of us. First, The variety of Evils, one evil to another. Secondly, The Conjunction of Evils, one evil with another. Thirdly, The Connexion of Evils, or dependence and mutual reference, one evil upon another.  
First, Here's the Variety or Plurality of Evils, one evil to another; Deep calls unto deep, that is, an evil in one kind to an evil in another. The Saints and Servants of God are not exercised with troubles only of one kind but of divers and sundry sorts. The floods and waves, &c. Troubles of Body, and troubles of Mind, and troubles of Estate; troubles of the inward man, and troubles of the outward: There are variety of troubles upon them; Many are the troubles of the righteous, Psal. 34.19. And 2 Pet. 1.6. For a season if need be ye are in heaviness through manifold Temptations. And the Apostle Paul of himself and of the rest of his Brethren, 2 Cor. 7.5. We were troubled( says he) on every side; without were fightings, within were fears. There's within, and without.  
The ground hereof is this; Because there are many occasions, we have many sins and many lusts, and many evil ways whereby we provoke Gods Justice against us, and therefore we cannot wonder that there should be many evils and afflictions to answer them: whiles we multiply our Transgressions, it cannot be strange that God should multiply his punishments and corrections of us; whiles Sin calls to Sin, judgement may well call to judgement suitably to it.  
Therefore we should make account of it, and prepare for such things as these are. We are ready sometimes to think that when one evil or trouble is over, there's no more behind; as Agag sometimes said, The bitterness of death is past: but sometimes it proves otherwise; God has treasures of Wrath as well as treasures of Mercy. And as he has more Blessings than one for those that fear, so he has likewise more Judgments than one for those that sin against him.  
Yea now and then not only for his Enemies, but for his dearest Children he hath many ways whereby to exercise them, which should teach them to get many Graces whereby to be able to bear them, Faith and Patience, and Humility, and Self-denial, and the like. As Affliction calls to Affliction, so should Grace also call to Grace. That's the first, the variety of Evils.  
Secondly, Here's also the Conjunction of Evils, one evil with another. Men may have many Troubles sometimes successivefully, one Trouble after another, so that when one's gone, another may come in the room of it; but to have many Troubles together, this is a greater aggravation; and this is here signified in this Expression in the Text. It is not as it is in a Channel, where the water runs and lessons in running, but as when divers waters meet together, and so make the flood so much the greater. This is the case oftentimes with Gods Servants, like Job's Messengers, one still following upon the other, and all still abiding and continuing with him. Outward Troubles and inward both at once, as it was in Paul's Tempest, Where two Seas met, and the Ship broken with the violence of the waves, Act. 27.41. Thus was the condition here of David, He breaketh me with breach upon breach. He runneth upon me like a Giant, says Job, 16.14.  
This God is pleased likewise to do upon very good Consideration, as namely hereby thoroughly to purge his Servants of those Corruptions which are in them. Strong and tough Humors must have strong physic to carry them away; and if one Potion will not do it, the Physician commonly adds another to the former, thereby to make it so much the more effectual: even so does God with his Patients.  
Therefore let us not in this case murmur and except against the course of our Physician, but rather search into our own hearts, and observe how all stands there. We are apt to think that to be too much which God does not think so; there's a necessity for it, or else God would not take such a way as this with us. He does not afflict willingly, nor grieve the children of men, Lam. 3.33. Wee pull as it were Corrections down from him, and force him to add judgement to judgement, from that stubbornness and perverseness, and incorrigibleness which is many times upon us.  
Thirdly, Here is also the Connexion or Dependence of one Evil upon another; Deep calls to deep; that is, one Calamity invites another, to signify thus much to us, That where God begins he will make an end. If I whet my glittering Sword, and my hand take hold on judgement, then so and so, Deut. 32.41. God is oftentimes a great while a-beginning, he proceeds but very slowly to Judgments as to the first undertakings of it; but when his hand is once in, he then goes on, till he hath fully accomplished it. Look as on the other side Mercy calls to Mercy, and where God has begun to be gracious, he delights to perfect his work unto us; even so here does judgement call again to judgement; and where he takes men once to task, he will there proceed in the punishment of them.  
The Consideration of this Point may be thus far useful to us. First, To teach us wariness, and strictness, and exactness of Conversation before God, that we come not within the reach of his Correction, nor in the least manner provoke him against us; for if we do we know not where we shall stay. As when we once begin to sin, we know not when we shall have done sinning; one Sin calls to another, as I shewed before. So when we once begin to suffer, we know not when we shall have done suffering: One Affliction here calls to another, and invites to the consummation of it.  
Secondly, It should teach us to tremble at the very shakings of the Rod, and the beginnings of judgement at any time towards us, and meet God presently by speedy Repentance: As Moses to Aaron, Go quickly with thy censer, &c. for the Plague is begun, Numb. 16.46. So should we do in these cases. For this and this alone is able to stop it. There's nothing but serious Repentance, and Amendment, and Conversion to God which will put a stop to the proceedings of Wrath and judgement there where it is begun.  
Therefore let not us be wanting to ourselves in such means as these are, nor in the repetitions and multiplications of them; but as Deep calls unto deep, so let Prayer unto Prayer, and Faith unto Faith, and one Grace to the exercise of another. If we cannot prevail with God it may be the first time, yet we may the second; or if not then, the third. Therefore let us never be weary of importuning him, and following him with our Desires time after time, when we would take off any Affliction from us, or would procure any Blessing to ourselves; let us never give over, as the widow with the unjust judge, and as the Canaanitish Woman with Christ in the Gospel. Follow him perpetually. Out of the Depths have I cried unto thee; says David, Psalm 130.1.  
And as in our own cases and conditions, so moreover likewise in the case of the Church. That which was here the Condition of David at this time for his own particular person, it happens sometimes to be the condition of the whole Church of God in general, or at least some eminent parts of it; that Deep calls unto deep, that they are in great extremity and affliction, as it was in Esthers time, and in Nehemiahs time, &c. Nehem. 1.3. Now what should be done in this case? Why, even to follow God with all importunity. Ye which are the Lords Remembrancers keep not silence, and give him no rest till he has established and made Jerusalem the joy of the whole Earth; as the Prophet advices in Isa. 62.67. The depth of the Churches misery should call for the depth of our solicitations and earnestness for it.  
This that we may do the better, it concerns us to labour for a deep sense of the Churches condition in our own hearts, which may make way for this in us; and without which it will not be in us. Our Prayers must come from the very bottom of our hearts. They must not be slight and perfunctory, and superficial in us. They must have a deep rise, and original in us, and then consequently they will have an answerable effect. And depth will call unto depth, the depth of Grace and Faith, and zeal, and importunity on our part will call for the depth of pity and compassion, and mercy, and activity on Gods.  
So much for that, and so also for this whole seventh Verse of this Psalm, Deep calleth unto deep, at the noise of thy Waterspouts, all thy waves and thy billows are gone over me.   

SERMON IX.  PSALM XLII. 8. 
Yet the Lord will command his loving-kindness in the daytime: and in the night his song shall be with me, and and my prayer unto the God of my life.  
The Life of a Christian, it is chequered and interwoven with sundry Varieties, whereof for the most part it consists, of Trouble and of Peace, of Affliction and of Comfort, of a bad Day and a good. As it is with those that travail by Sea, they have their changes and diversities of weather, of Calm and Storm; so is it also most commonly with Gods Servants whiles they pass through this world; and it was so with David here in this present Scripture. He had in the 7th Verse of this Psalm been down in the deep, and had the waves and billows gone over him, that is, been overwhelmed with temptation, and desertion, and affliction: And yet now again in this 8th Verse, he doth conceive to himself some hope of freedom, and deliverances, and recovery from them; as he does here express it to us, Yet the Lord will command his loving-kindness, &c.  
IN the Text itself there are two General Parts observable: 

First, An Intimation of Gods Carriage unto David.  
Secondly, An Expression of Davids Carriage again unto God.   

The Carriage of God to David, that we have in those words, Yet the Lord will command his loving-kindness, &c.  
The Carriage of David to God, in these, And my prayer unto the God, &c.    
We begin with the former, viz. The Carriage of God to David; which is here laid forth in three particulars: 

First, In the Nature of it.  
Secondly, In the Conveyance.  
Thirdly, In the Time or Season.    
The Nature of it, that is expressed in two Terms, 1. His loving-kindness; and 2. His song.  
The Conveyance of it, in two Terms more, He will command it, It shall be with me.  
The Time or Season, in two Terms more, In the day-time, and in the night.  
First, To speak of Gods Carriage to David, as it is expressed in the Nature of it, His loving-kindness and his song. The one, as denoting his simplo Affection considered in itself; and the other, as denoting the discovery or impression of it upon David.  
For the first, It is Gods loving-kindness: This is that which he does vouchsafe unto his people; We have thought of thy loving-kindness, O God, in the midst of thy temple, Psal. 48.9. And Psal. 63.3. Because thy loving-kindness is better than life, my lips shall praise thee. And again, Psal. 106.4. Remember me, O Lord, with the favour which thou bearest to thy people. And again, Psal. 119.132. Look thou upon me, and be merciful unto me, as thou usest to do to those that fear thy Name. There is a common and ordinary kindness which God shows to all sorts of men, upon whom he causes his sun to shine, and his rain to fall: But he is peculiar in his favours towards his people, and bears special loving-kindness to them of all others besides. All the paths of the Lord are mercy and truth, to them that keep his covenant and his testimonies, Psal. 25.10. Now this peculiar loving-kindness is that which David here speaks of in this present Text.  
Gods first loving-kindness of all, is his choosing us, and predestinating of us to the adoption of children by Jesus Christ unto himself, Eph. 1.4, 5. This is the kindness and love of God our Saviour, which does in time appear unto us, as it is, Tit. 3.4. And all other kindnesses besides flow from this first kindness to us, whether spiritual or temporal; this is the common and general Spring and Fountain and Source of all the rest. But here in this Scripture in hand, we are to take it as more determinate and restrained, namely, to Gods relieving of David in his present condition of distress; he was now( as ye have heard) in the Depths, Deep calleth unto deep, &c. But yet he does promise to himself an experience of Gods favour towards him; Yet the Lord will command his loving-kindness, &c. that is, he will do somewhat which may help me in this my Affliction, as a fruit of his loving-kindness towards me.  
That which I shall chiefly here insist on from this passage before us, comes to two heads: The one is the usual manner and dealing of God himself in his Carriage towards his Servants; And the other is the Faith and Hope and Expectation of such Carriage as this from him. The former from these words considered simply as they lie in the Text. The other reflexively, as coming from David.  
For the first, Gods usual manner of dealing, it is to relieve and comfort his Children in these distresses which are laid upon them. Gods Servants are never at such a pinch, nor in so low and forlorn a condition, but God doth prepare mercy for them, and doth show forth loving-kindness to them; Yet the Lord will command his loving-kindness, &c. We must take these words in their Connexion with those which went before in the foregoing Verse, wherein the Psalmist had made mention of the waves and billows that went over him. These he here signifies were not so great or so many, as to exclude Gods loving-kindness from him, which notwithstanding should be manifested to him; And so affords this general Observation for all others besides.  
This proceeds; First, From the sweetness of his Nature: God is full of Bowels and Compassion; he hath Mercy as well as Justice in him, and therefore does not suffer his whole indignation to arise, as he speaks, but in the midst of judgement remembreth mercy; And as he dejects and casts down with one hand, so he exalts and raises up with another; his Nature inclines him to it.  
Secondly, As from his Nature, so from his Covenant: God hath made a gracious Promise to his Servants, to continue his loving-kindness still to them in his greatest corrections of them. As we have it in Psal. 89.33. If they break my statutes, &c. Then will I visit their transgression with a rod, and their iniquity with stripes. Nevertheless, my loving-kindness will I not utterly take from them, &c.  
Thirdly, From his Wisdom and prudent Dispensation: That he may prevent his Servants from Temptation, which otherwise they would be subject unto, as it is intimated in Psal. 125.3. The rod of the ungodly shall not rest upon the lot of the righteous, lest the righteous put forth their hands unto iniquity. God will not break the bruised reed, nor add sorrow to sorrow, lest his Servants should be thereby too much discouraged, and be put upon indirect courses for the expediting of themselves from it. For these and the like considerations doth God vouchsafe his loving-kindness to them in their greatest Afflictions.  
And secondly, As he doth so for the thing itself, so he doth it also as to their Hopes and Expectations of the doing of it; As we may see here in Davids profession, and looking upon the words in their reflection: The Psalmist was here persuaded, that however it was with him now for the present, yet God would in time be gracious to him, The Lord will command his loving-kindness, &c. Thus doth God preserve in his Servants a Spirit of Faith in the midst of their sorest and saddest Desertions. Indeed sometimes they seem as if they had no hope at all; as Psal. 13.1. How long wilt thou forget me, O Lord, for ever? &c. And again, Psal. 77.7. Will the Lord cast off for ever? and will he be favourable no more? Is his mercy clean gone for ever? Hath God forgotten to be gracious? But then they recover themselves again, as he did, I said, this is my infirmity; but I will remember, &c. And so the Church, Mic. 7.7, 8. Therefore I will look unto the Lord, I will wait for the God of my salvation; my God will hear me. Rejoice not against me, O mine enemy: when I fall, I shall arise: when I sit in darkness, the Lord shall be a light unto me. Thus she promises her self comfort aforehand.  
The ground of this Hope in Gods Servants, is founded in what we mentioned before, Gods Nature, and his Promise: They know him to be a gracious God, full of mercy and loving-kindness, and therefore they hope they shall have a share and portion in it themselves. And they consider also the Promises which God hath made to his people in such cases; and they apply them, and bring them home to their own particular persons, which it is the nature of Faith to do.  
Besides, To this they add their Experiences, and what he hath done in former times already. They consider what is his usual and ordinary manner of dealing, and they uphold themselves by that. Experience, it works hope, as the Apostle speaks in Rom. 5.4.  
The Use which we are to make of both these Points together, is from hence to encourage ourselves in such cases as these are. If God should bring any of us into Depths, as he did here his Servant David, and hath done many others of his Servants besides; not to be dejected or cast down in our minds, but to maintain a Spirit of Hope in ourselves, and say, The Lord will command his loving-kindness, however at present it is with me.  
We should be careful to have good thoughts of God in the worst conditions that can happen unto us, and be well persuaded of his favour towards us, as well as we can▪ not to say, when any evil befalls us, it will always be thus, it will never be otherwise: No, but there will a change come, when God sees sitting and most expedient for us. God hath a Spring of loving-kindness in him, and this it will stream itself forth in answerable expressions from him, and that suitable to our occasions, and the conditions in which we are. If we be such as belong to him, we may assure ourselves of so much from him, and he will not be wanting to us in it; he never fails those that wait upon him. And this is the first Term or Expression of the Nature of Gods Carriage, to wit, His Loving-kindness, or Favour, The Lord will command his loving-kindness.  
The Second is his song: And in the night his song shall be with me. By his song we may understand those comfortable expressions of Gods loving-kindness to David's soul, which caused him even to sing for joy. Thus Job 35.10, None saith, Where is God my Maker, that giveth songs in the night? that is, who secretly comforteth his children in the midst of their greatest afflictions. And Psal. 32.7, Thou shalt compass me about with songs of deliverance. This is that which God does for his servants, He makes them even to sing for joy in the midst of their greatest troubles, as silling their hearts with the inward sense and feeling of his love. Thus we red of Paul and Silas, That they sang praises to God in the prison at midnight, Act. 16.25. How did they come to do so? Even from that enlargement of soul which was upon them. It is a thing which cannot be expressed, the great comfort which the people of God find and feel oftentimes from him at such times as the world looks upon them as in a miserable condition, whiles he does secretly whisper to their souls many sweet and gracious intimations.  
As first, Of his acceptance of their persons, and of that favour in which they are with him. This is one part of the Song which he sings unto them, and whereby he makes them to sing themselves; as the Angel to Daniel, O Daniel, thou art greatly beloved, Dan. 9.23. There is such a thing as this which God doth signify to the hearts of his people, and whereby he puts joy into them, whilst he does by his spirit bear witness to their spirits that they are his Children; and does seal unto them their Adoption and state in Grace. How joyful must that soul needs be, which does partake of such a privilege as this! Now this is such as God is pleased to vouchsafe.  
Secondly, His observation of their condition, and the Affliction under which they are; he does hint also that unto them: I have seen, I have seen the affliction of my people, and I know their sorrows, Exod. 3.7. It is a great comfort to any in trouble, to be owned and pitied in it. Now this is that which God does for his servants in such cases as these are; he does signify his regard unto them, and minding of them in their present condition, which is very comfortable.  
Thirdly, Hope of their freedom and deliverance from it: God does also sometimes suggest this; He does give them some grounds to expect such a Mercy as this from him, and this must needs be a rejoicing to them; and he does support their hearts by it in the midst of their trouble. In these and the like ways does God speak peace and comfort to his people in their saddest conditions.  
Now this therefore may be a great encouragement to them, and support them against the fear of trouble. It pleases God sometimes( as ye have formerly heard) to cast his servants into straits and sad conditions, but yet he does not leave them in them, but provides comfortably for them. His loving-kindness and his songs; This is that which David professes upon his own experience. And that's the first thing here considerable in God's carriage to David, to wit, The Nature of it.  
The Second is the Conveyance of it, expressed in two terms more; He will command it; and, it shall be with me. The former, of his loving-kindness; the latter, of his Song.  
First, He will command it, as relating to his loving-kindness. This is such an expression as we sometimes meet withal in other places besides, as Psal. 44.4, Thou art my King, O command deliverance for Jacob. And Psal. 68.28, Thy God hath commanded thy strength; strengthen O God that which thou hast wrought for us.  
Whiles it is said here, That God will command his loving-kindness, there are divers things which are implied in this expression; but that which seems principally to be intended, is, the Efficacy of it; He will command it, therefore it shall take effect. The commands of God are with power, as we see in the first Creation; He spake, and it was done; he commanded, and it stood fast Psal. 33.9. When he said, Let there be light, there was light; even so it is here in the comfort of his servants when they are in sad conditions; if he does but say the word, all their sadness vanishes presently, and passes away. And this is that which he undertakes for them, answerable to the particular nature and quality of the trouble itself which they are exercised withal. I have shewed you heretofore a three-fold Depth which the servants of God are exercised withal: The Depth of Temptation, the Depth of Desertion, and the Depth of Affliction. Now according to either of these does God command his loving-kindness for them; and that effectually.  
First, As to matter of Temptation and Corruption, which they are exercised with: God commands his loving-kindness here; and that in the giving of them strength for the resisting and subduing of it. It is not in the power of any man himself to get victory over his own heart, unless the Lord put to his help. It is he that scatters the Corruption of Nature in us at first; and it is he also that must scatter all consequent Corruptions in us. God that commanded the light to shine out of darkness, hath shined in our hearts, says the Apostle, 2 Cor. 4.6. And no less than that will do it; an authoritative and unerring word from him. Indeed we are to use our endeavour, to lay restraints and commands upon ourselves, as David here does in this Psalm, when he finds himself out of tune, Why art thou cast down, &c. But still we must expect the success from the Commands of God, and desire him to join in with us, without which all our endeavour will be but to very little purpose, and this it will be sure to prevail. My grace is sufficient for thee, as the Lord spoken to Paul.  
Secondly, As to matter of Desertion, and trouble of Spirit; the Lord will command his Loving-kindness here also, with the same success. He that commands the raging of the Sea, and says to the winds, Peace and be still; He can command also the raging of the Conscience, and can cause a calmness and tranquillity of spirit, whensoever he pleases. He can command Satan not to tempt, and when he does tempt, he can command the Temptation; yea, and he will do it, as David here signifies, when he sees it fitting, and best to be done.  
So Thirdly, As to matter of Affliction and outward Calamities, which is another of the Depths before-mentioned. It is God likewise that commands these, and has the mastery of them. There's no Affliction which befalls the Saints but it is under the power and command of God. And if he does but sand out his Commission to discharge it, it's presently gone. As it comes by virtue of Gods Command, it is he that sends it; so it goes also by virtue of Gods Command. It is he that dismisses it, and that gives a prohibition unto it. Thus in all the extremities of Gods People does he command his loving-kindness for them.  
The Consideration of this Point is very much both for the comfort and direction of the People of God. For their Comfort, First, As to satisfy them, and hold up their hearts in their greatest distresses, and especially such as they are ready to think to be irrecoverable. When they are sunk into such and such depths which we spake of before, they are ready to think it is almost impossible for them to get out and to be freed from them. Yea, but if they shall consider, that God can command his loving-kindness for them, this will soon put an end to such fears and distractions and perplexities in them. Alas! what is there too hard for God, where he will put forth his power to help us?  
Again Secondly, As to the Direction of Gods Servants for the course which is to be taken by them in any distress or extremity whatsoever, even to go to God for his Command, and his Warrant for the discharge of it, whether it be Temptation or Dejection, or Affliction, or whatsoever it be. We are apt sometimes to think that we shall conquer these by somewhat in ourselves, our own Reason, our own Grace, our own Endeavour. But alas! without Gods Command all is in vain. When he gives quietness, who then can make trouble? And when he hides his face, who then can behold him, whether it be done against a Nation, or against a Man only? as Elihu sometimes expostulated, Job 34.29. There's nothing which can do us either hurt or good without him. That's the first Term; Command.  
The Second is, Shall be with me; which does denote the promptness and readiness of it at hand: When trouble is near to afflict, Comfort shall then be near to support, and to uphold against Trouble. God is our refuge and strength, a very present help in trouble, Psal. 46.1. Because God himself is with us, therefore his Songs shall be with us also, as coming from him.  
This is the Difference betwixt God and Men; As for Men, though they be willing to comfort, yet their Comforts are not always with us, because themselves are not always with us. But as for God, he is always at hand. The Lord of Hosts is with us. The God of Jacob is our refuge, Selah; as the Psalmist concludes that Psalm, Psal. 46.11. That's the second Particular in the first General, to wit, the conveyance of Gods carriage.  
The Third is the time and season, which is also double, in the Day-time, and the Night. These two divide our whole time, Day and Night, and they do both of them still tender us somewhat of Gods Goodness; His loving-kindness in the day-time; His song in the night; the one as the time for the Performance, the other as the time for considering and meditating upon it.  
First, His loving-kindness in the day-time, the Lord will command that. The Day it is the time for action, wherein we do things ourselves, and are commonly sensible of what is done unto us; and this does God make choice of for the manifesting of his Loving-kindness in the day-time; that is, all the day,( for so we must take it in its full extent) from morning to night: Gods Favours are spread through the whole day unto us.  
The Businesses of the Day are commonly of two sorts, our employments and our Refreshments, and in either of these do we partake of the Loving-kindnesses of the Lord.  
First, In our employments, by way of Assistance, as he does enable us to the performance of them; and by way of success, as he does give a blessing and efficacy to them. It is the Lord that works all our works in us and for us, as the Prophet speaks, Isa. 26.12. Alas, being left to ourselves our work would go on but very slowly; but it is he that commands strength and enablement to us; that teaches the ploughman to sow, and the Warrior to fight, and the councillor to advice, and the Merchant to trade, and the Minister to preach.  
And as to the performance of these works, so likewise to the success; it is he also which commands this: That these endeavours they be not in vain, but that they come to some good issue and effect, it is all from him, both the one and the other.  
So likewise as to our Refreshments, it is he which puts a comfort into them, without which they could not be so refreshing and comfortable unto us. Thus there's nothing which passes through the day but we have experience of Gods Goodness in it, by taking the day here in the extent of it, for the whole time and compass of the day.  
But further we may take it more restrainedly. The Day, for the beginning of the day, and that is the Morning, God ●●ll command his loving-kindness then. This is that which we find David to pray for expressly in another place, Psal. 143.8. Cause me to hear thy loving-kindness in the morning, for in thee do I trust, &c. That which he there preys for he here enjoys; or at least promises to himself the enjoyment of it, that God would vouchsafe to do so much for him. This it does especially denote among other things the speediness of it. The Morning it is the first part of the day, and the soonest of it; now therefore for God to command his loving-kindness then, is to command it betimes. This is that which God doth graciously undertake to do for his Servants, even to speed his mercies and deliverances to them. Thus Psal. 30.5. His anger endureth but a moment, in his favour is life: weeping may endure for a night, but joy cometh in the morning. And so Psal. 46.5. speaking concerning the Church, God is in the midst of her, she shall not be moved: God shall help her, and that right early. In the Hebrew-Text it is lifnosh Boker, that is, before the morning appeareth, or when the morning appeareth. This is that which was eminently done in the Resurrection of Christ: God there commanded his loving-kindness in the morning, very early, at the rising of the Sun, Mark 16.2, as soon as possibly it could be; he would not stay longer than needs; and so in every thing else.  
What does all this teach us? But accordingly to answer God in his dealings with us in all particulars; In the nature of his Carriage, in the Conveyance, and in the Time.  
First, For the nature of it, it is loving-kindness; so should our carriage be to him, and to one another for his sake: To himself, we should deal kindly with him( for he is pleased sometimes to condescend to such an expression as this in our behalf), and on the contrary, charges us with unkindness: There's the kindness of our Espousals.  
And so for one another; We should be kind one to another, as God is to us: Eph. 4.32, Be ye kind and tender-hearted one to another. And Col. 3.12, Put on as the elect of God, bowels of mercy, kindness, &c. And 1 Joh. 4.11, Beloved, if God so loved us, we ought also to love one another. This is that which follows from it.  
Secondly, For the conveyance; we should command it, and it should be ready at hand. We should put ourselves upon acts of kindness and goodness in such cases as we find ourselves unapt and indisposed to them, as sometimes we are.  
And then thirdly, for the time, in the day-time, all the day; and in the morning, the prime of the day. We should neglect no season or opportunity for the expressing of our thankfulness to God, but close with all occasions which are at any time offered and administered unto us.  
And especially in the beginning of the day, the morning, let us lay hold on that. My voice shalt thou hear in the morning, O Lord. In the morning will I direct my prayer unto thee, and will lookup, Psal. 5.3. And Psal. 63.1. O God, thou art my God, early will I seek thee. And so Isa. 26.9. the like expression. And that's the first season here mentioned and specified, namely, the day-time.  
The second is the night; And in the night his song shall be with me. Look as Davids tears had been his meat day and night in the third Verse, so was Gods favour his refreshment day and night in this. As of old to the Israelites God went before them in a pillar of Cloud by day, and in a pillar of Fire by night; so also here, his loving-kindness in the day-time, his song in the night.  
His song in the night] These words here, his song, they may be taken two manner of ways: Either as denoting Gods song to David, or else Davids song to God; which might be said to be his song, as either the object or subject of it; and each of them to be in the night, as it is here expressed unto us in the Text, as the time for the exhibiting of them; In the night his song shall be with me.  
First, Take it of Gods Song to David: This was in the Night and close of the Day, that is, the Evening; or in the Night, that is, in the dead of Night, at Midnight. The Night is a time of horror, and dreadfulness, and fear; yea but then have the Servants of God his Songs with them; and he refreshes them with gracious intimations when they lie awake in the Night. Look, as that's the the time wherein Conscience is most stirring, so then also are there sweetest impartments and communications of the Comforts of God, to those which have Communion with him.  
Secondly, Take it of Davids Song to God, or of God: This it was also in the Night; as one who took an advantage from the quietness and stillness of that time and season, to frame himself to Divine Meditations, and to reflect upon Gods goodness to him. The Night, it echoes to the Day, as I may so express it. Those things which are done in the Day-time, in the Night we have impressions of them upon us. And so as to Gods mercies and loving-kindnesses, a Christian Soul then ponders upon them; whereas others spend their thoughts in vanity, good Christians do in such things as these. And so I have done with the First General Part of the Text, viz. The Carriage of God to David, The Lord will command his loving-kindness, &c.  
The Second is the Carriage of David to God, And my prayer unto the God of my life. Which words do carry a double notion or emphasis with them: Either first, The notion of a Duty; Or secondly, The notion of a privilege.  
First, The notion of a Duty; My prayer shall be to the God of my life. David was now at present in distress, in the Depths, as he had before  told us; and here now he tells us what course is taken by him in this condition, namely, praying and calling upon God; this was the best means he could use. And so it is the best likewise that any other can use besides in such a case as that was; therefore it is that which the Servants of God have still taken up upon all occasions. Thus David in another place, I will cry unto God most high, unto God that performs all things for me. And Nehemiah, Neh. 2.4. So I prayed unto the God of heaven. And Jonah, ch. 2. v. 1. it is said, He prayed unto the Lord his God out of the fishes belly.  
And there is very good reason for it; Because this owns God in all his Dispensations towards us, in his Justice, Power, and Providence, and all his Attributes. Whiles we pray to him, we give honour unto him, and improve all that is in him.  
Therefore this justly meets with all such as are neglective of this performance, who restrain prayer before God, Job. 15.4. There are many who when any evil befalls them, think of prayer last of any thing else; when they have used all means else besides, then it may be they will make use of this, and that in some slight and careless fashion. Yea but David makes this to be the chief means which is used by him. Yea and he uses it at such time as he expects the Promise to be accomplished to him. He knows that God will do thus and thus for him, that he will command his loving kindness, &c. but yet he will not neglect prayer notwithstanding, but makes use of that, as a means which God hath sanctified for the obtaining of favour from him. God( says he) will do this and this for me, but I will pray to him for the accomplishment of it; The Lord will command his loving-kindness, and my prayer shall be, &c. Thus in the Notion of a Duty.  
Secondly, We may take it also in the Notion of a privilege; My prayer shall be, &c. David speaks of it here triumphantly, as he did of all the rest, and mentions it as a great relief to him in his present distress.  
There are two ways in respect whereof Prayer is very comfortable, and a very great advantage to Gods Servants, which make Conscience of it: First, In the Act and Performance; And secondly, In the Issue and Effect.  
In the Act and Performance; First, It is a comfort and advantage so; Gods Children do find very great refreshment in the very making of their Prayers unto him. It doth very much ease their hearts when they have poured forth their complaints unto him, and have laid their state and condition before him. Thus it is noted of Hannah, that when she had prayed to God, her countenance was no more sad, 1 Sam. 1.18. And so the Apostle, Phil. 4.6, 7. Be careful for nothing, but in every thing by prayer and supplicacation with thankfulness let your request be made known unto God: And the peace of God, which passeth all understanding, shall keep your hearts, &c. Forasmuch as Prayer, in the proper nature of it, is a kind of Colloquy and Discourse with God, therefore do the Servants of God find much sweetness and contentment from it, by virtue of their Communion with him in it.  
Secondly, As Prayer is comfortable in the Performance, so moreover in the Issue and Effect. And so doth David here rejoice in it, My prayer shall be to the God of my life; he speaks of it with some kind of exultation and rejoicing in it; not only as to the performance, but as to the concomitants and consequents of it; both that he should have liberty of access to God, and should prevail with him. This is another thing observable in the people of God, as to make much of Prayer for the performance, so to give much to it for the success and issue of it. Thus have the Martyrs and Confessors done of ancient times. Oh, if they could but get into a Corner and pray, they then thought they were safe, though they were otherwise in the midst of depths and waves themselves. And so should Gods Children do still, and prefer it above any thing else.  
And for this purpose, labour to keep up and preserve this Spirit of Prayer in themselves; to be always in such a frame of heart wherein they may at least with an holy freedom of mind make known their requests unto God; to regard no iniquity in their hearts, nor to admit of any guilt upon their Consciences as may obstruct this liberty to them.  
There's one thing more, with which I will conclude, and that is the Epithet which is here put upon God; The God of my life]. There's a threefold life whereof we partake, and God is the God of each unto us.  
First, The life of Nature; he is the God of this life unto us, Act. 17.25. He giveth to all life, and breath, and all things. And ver. 28. In him we live, move, and have our being. We live, namely, this natural life. His hands have made and fashioned us. It is he hath made us, and not we ourselves. This life, both in the first bestowing of it and preservation of it, is still from him.  
Secondly, The life of Grace; he is the God of this life also to us, therefore called the God of all Grace, 1 Pet. 5.10. Who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God, Joh. 1.13.  
Thirdly, The life of Glory; he is the God of this also. Col. 3.3. You are dead, and your life is hide with Christ in God; when Christ who is our life shall appear, ye shall also appear with him in glory. Thus in all these respects is God the God of our life.  
Now therefore accordingly should we improve it to our best advantage, and especially to the strengthening of our Faith in all particulars, as David here doth in the Text; who from hence encourages himself:  
First, As to Temporal dangers, such as concern our natural life: Let us go to God, who is the God of this life; and he that hath given it at first, will continue it still unto us.  
Secondly, As to Spiritual dangers, and the decays of Grace in us: Go to him that first wrought these holy and gracious Principles in us.  
Thirdly, As to Eternal dangers, and the doubtings of coming to Glory: Go to him that hath prepared it for us, and us for it; Who hath made us meet to be partakers of the inheritance of the Saints in light; And who hath begotten us again to a lively hope, by the resurrection of Jesus Christ, &c. To an inheritance, &c.  
So much for that, and so also of the whole Text before us, Yet the Lord will command his loving-kindness, &c.   

SERMON X.  PSALM XLII. 9. 
I will say unto God, My Rock, why hast thou forgotten me? Why go I mourning, because of the oppression of the enemy?  
The Mercies of God to his People are of the same extent and latitude with the Evils themselves which are incident to them. Look as they abound in the one, so are they answerably supplied with the other, both for measure and time. An instance whereof we have here among many others besides in the example of the Prophet David in this present Scripture. He had in the third Verse of this Psalm signified his continual sadness, and the occasions of grief which were upon him from the importunity of his Enemies. My tears have been my meat day and night whiles they continually say unto me, where is my God. And now afterwards in the eight Verse does he signify the like hopes of Refreshment which were in him from the Goodness of God. The Lord will command his Loving-kindness in the day-time, and in the night his Song, &c.  
And this he does still pursue in a further Improvement of it to his own best advantage in this Verse which we have now before us. Having laid this for a Ground, that God would indeed be gracious to him; he does sue unto him for the proof and experience of it in his own particular Condition, I will say unto God, my Rock, &c.  
THis Verse is the sum of that Prayer which David signified, that he would make unto God in the Verse immediately preceding. And there are two General Parts which are here considerable of us.  
First, The Preface or Introduction.  
And Secondly, The Prayer, or rather Complaint, or Expostulation itself, which he makes upon it.  
The Preface or Introduction, that we have in those words, I will say unto God, my Rock.  
The Expostulation itself in these, Why hast thou forgotten me?  
Why go I mourning, &c.  
We begin with the first General, viz. The Preface or Introduction, I will say unto God, &c. Where again two things more: First, The terms upon which David addresses himself to God, and that is, as his Rock, My Rock. Secondly, His Preparation of himself to this Address, I will say.  
For the First, namely the Terms upon which David addresses himself to God, that is, of his Rock, I will say unto God my Rock. This was an Expression suitable to the Condition which David was now in, and the Metaphor which he had set it forth by, to wit of being in the deep; he had said, the waves and billows went over him▪ and now therefore does he repair to the Rock. The Lord is pleased still in Scripture to represent himself to us as most agreeable to our present necessities, and the state in which we are. If we be sick, he is our Health; if we be dead, he is our Life; if we be pursued, he is our Castle; if we be assaulted, he is our Shield; if we be ready to sink under dangers and calamities, he is then our Rock. And in this latter notion is he here exhibited to us in the Text, as he is also in divers other places. Thus Psal. 18.2. The Lord is my Rock, and my Fortress, and my Deliverer. Psal. 89.26. The Rock of my Salvation. And Psal. 94.22. The Rock of my Refuge. And many such-like as these are.  
There are two things which we may here again further take notice of: First, The word of Eminency, a Rock. Secondly, The word of Propriety, or Interest which David had in him, My Rock.  
First, A Rock; This is that whereby God is represented: Who is God save the Lord? and who is a Rock save our God? Psal. 18.31. And Psal. 62.2. He only is my Rock, and my, &c. There is a double sense in which God may be said to be a Rock: First, In reference to his Children, and so he is a Rock of Defence; a Rock to save them. Secondly, In reference to his Enemies, and so he is a Rock of offence, a Rock to split them. And in either notion may we here take it in the Text.  
First, A Rock of Defence; this he is especially to his Children, a Rock to save them; and therefore called in the places before cited, The Rock of their Salvation; he is above all the evils and dangers which they are subject, and exposed unto; And therefore do they with confidence repair unto him as David again elsewhere, Psal. 61.2. From the end of the Earth will I cry unto thee, when my heart is overwhelmed, led me to the Rock that is higher than I. Such a Rock is God himself. The Lord on high is mightier than the noise of many Waters, yea than the mighty waves of the Sea, as it is in Psal. 93.4. As for all Creature-refuges, there's a vanity and an insufficiency in them, they are too low to keep us from perishing; the floods of evil will soon overflow them, and get above them; yea but the Lord, he is a Rock on high, whom no evil can reach unto.  
Therefore let us get into this Rock and hid ourselves in it; this is the property of the Spouse of Christ, Cant. 2.14. O my Dove that art in the cliffs of the Rock. What's this Rock? Even Christ himself, as we find him to be called in 1 Cor. 10.4. This is that which all true Believers do by a lively Faith get into, and hid themselves in, and build upon. A good Christian he is founded upon this Rock which never fails, and so is sure to stand fast for ever. This is that which we should all look after, and improve it for our best advantage as David here does. We should in this case do as the Conies, who being but a feeble folk do therefore make their houses in the Rocks, as Solomon notes it of them in Prov. 30.26. Go to this everlasting Rock, this Rock of Ages, as we find that Expression put upon him, Isa. 26.4.  
But Secondly, As God is a Rock of Defence for the saving of his People, so of offence also for the destruction of his Enemies; a Rock against which they dash and split themselves. Thus expressly, 1 Pet. 2.8. A ston of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient, whereunto they were appointed. This is not altogether from the scope of the Text neither; for David here having to deal with his Enemies which did oppress and afflict him, he repairs to God his Rock, both for the saving and preserving of himself, and for the breaking and destroying of them, as we shall hear afterwards. God is so a Rock to his People, as he is to none else besides; neither have any other People besides any such Rock and Defence as he is. Their Rock is not as our Rock, even our Enemies themselves being judges, as Moses proclaims in his Song, Deut. 32.31. And so much of the word of Eminency, whereby God is expressed as a Rock.  
The Second is the word of Propriety or Interest, My Rock. It is a small booty to us, for God to be a Rock, except he be ours; and therefore David adds this to the other. He does not say simply, to the Rock, but to mine, as that which makes it complete. And when he says Mine, we are to understand it not only as bearing a relation unto me, but also as having already been active for me. Not only the Rock which I have right to, but also the Rock which I have proof and trial of in former proceedings. I have made him my Rock by Faith, he has made himself my Rock by Love. Thus the Servants of God as they go confidently there where they have interest, so they go more confidently still there where they have experience. As Psal. 57.2. I will cry unto God most high, unto God that performs all things for me.  
Thus should we from such Considerations strengthen our Faith upon all occasions, when we fall at any time into troublesone conditions, consider what God is to us in his Relation, and consider also what he hath been to us in his Performances, and from both together take heart to ourselves for our Dependence upon him. And so much may be spoken of the first Particular in the first General, viz. the Term upon which David addresses himself here unto God, and that is as his Rock.  
The Second is his Preparation of himself to this Address, I will say; which again hath a double force or Emphasis with it. First, As a word of Premeditation, I will say it; he considers and advices of it aforehand. Secondly, As a word of Resolution, I will say it; he resolves upon it, as the fittest course to be taken by him.  
First, I say it is a word of Premeditation and Advice. David being now to come before God, and to address himself unto him, he does not come to him hand over head, he cares not how; but he thinks first with himself what he shall utter and speak before him when he shall come into his Presence, I will say. This is that which becomes all others that undertake the like approaches. Thus the Preacher advices, Eccles. 5.2. Be not rash with thy mouth, and let not thy heart be hasty to utter any thing before God; for God is in Heaven, and thou upon Earth, therefore let thy words be few. When we consider the Majesty of God, and the greatness of the Person, whom we have to deal with, it should make us more regardful with ourselves of what we speak or utter in his Presence.  
This it meets with the contrary practise of abundance of People in the World who are very neglectful in this particular. Come to God in Prayer, and never mind what is said by them, either for the things themselves, or the manner of expression, but any thing that comes next to hand, Quicquid in buccam; whereas the Prophet David gives us a better Pattern here in the Text, when he had said, My prayer shall be to the God of my life; he adds, I will say unto God, &c. He considers of it aforehand, it is a word of Premeditation.  
Secondly, It is a word of Resolution, I will say. This is the course which he pitches upon in all his Extremities, even to make his Addresses to the Lord, I will say unto God my Rock. David had tried other ways, he had spoken to his own Soul already, and that would not do the dead; and now he resolves to go to God himself, and to fasten his Complaints upon him, or at least to spread them before him, and to desire his relief of him in them. And this is that which all other Christians should resolve on besides; it is the best course which can be taken by them, and most effectual of all other to their contentment.  
And so now I have done with the first General Part of the Text, which is the Preparatory Preface or Introduction, I will say unto God my Rock.  
The Second is the Address or Expostulation itself, Why hast thou forgotten me? &c. Which( ye may observe) extends itself to three distinct Persons, or Heads. First, Why Thou? Secondly, Why I? Thirdly, Why he? It is a Why to all Three: To God, Why hast thou forgotten me? To David himself, Why do I go mourning? To Davids Adversary, who ever he was, Why does the Enemy oppress me?  
First, Look upon this Complaint or Expostulation, as it refers to God, Why hast thou forgotten me? This may be understood either as such which there was cause and ground for indeed, or else as such which was so only according to Davids apprehension.  
First, As so indeed. God does sometimes so carry himself towards his Servants as if he had forgotten them, whiles he suffers them to continue and abide under sundry evils which they fall into. He leaves them oftentimes to themselves, and withdraws( at least for some time) the gracious influences of his assistance from them, and deliverance of them: Thus he did with David here, and thus he hath done also with many others of his Servants else-where.  
And he has very good ground and reason so to do: As first, God forgets them that so they may remember themselves. The Servants of God in prosperity, and in the enjoyment of all things to their minds, are apt very often to wander and go astray, and to go out of the way; now Desertion it brings them in again and reduces them, and recovers them to themselves. The Prodigal Child when he was in straits and necessities, he is then said to come to himself, Luk. 15.17. And the People of God when they were in Captivity they are then said to bethink themselves, 1 King. 8.47. Before I was afflicted( says David) I went astray, but now have I kept thy word, Psal. 119.67. Affliction it makes men to consider and to reflect, and to look into themselves, and to see what is at any time amiss, or otherwise than should be in them; and for this reason does God sand it upon them.  
Secondly, As God forgets his People that so they may remember themselves, so also sometimes that they may remember him, and be drawn out more in seeking to him; therefore does their Rock forget them, because they sometimes forget their Rock, Isa. 17.10. Because thou hast forgotten the God of thy Salvation, and hast not been mindful of the Rock of thy strength, therefore shalt thou plant pleasant plants and set it with strange slips. And so Deut. 32.18. Of the Rock that begot thee thou art unmindful, &c. ver. 30.  
Thirdly, That they may remember others. It is the fault too often of many People that being well, and in good case themselves, they are apt to forget their Brethren, and not to remember the Afflictions of Joseph, as the Lord complains of those in Amos 6.6. Now therefore the better to provoke them, and to excite them hereunto, does God himself withdraw from them, and seems at least to forget them, that so they may the better remember other men.  
Therefore it should be no strange thing to us, such Dispensations as these are; but we should rather in such cases be mindful to search into our own hearts, and to consider all Gods dealings with us, and his intentions to us in them, that so we may be the better by them. That which David here puts to the Question, and demands a Reason of it, it is not without a Reason for it. This Why it hath a Wherefore, as we use to speak, and such as we have now declared.  
But Secondly, As we may look upon this forgetting as so indeed, so we may look upon it, as being so only in Davids Apprehension; and so signifying thus much unto us, That Gods Servants are apt to think God forgets them, even then when he is yet mindful of them. Thus David here in the Text, because God did not presently help him, and relieve him so soon as he desired, therefore that he had quiter forgotten him; he challenges him, and expostulates with him for it, as having done him some wrong, Why hast thou forgotten me? So Psal. 77.9. Hath God forgotten to be gracious? And Zion of her self, The Lord hath forsaken me, and my Lord hath forgotten me. Still they are ready to lay Forgetfulness to the charge of God.  
This proceeds from these two Grounds. First, From want of due understanding and consideration of the manner of Gods dealings. They judge of things by outward appearance, and accordingly they judge amiss of them; they judge of things by sense, and as they are for the present, and never look any further; whereas Gods ways they are many times in the deep, and he is never more mindful of his Servants than at such times as he seems to forget them: He thinks of us when we think not of him; and remembers us when we forget him. Look as Parents they oftentimes think of their Children, and are ordering and contriving for them at such time as they themselves little know it, or are sensible of it; even so is it with God to his Children. But this is not always thought of, and therefore do they think, he forgets them.  
Secondly, It proceeds also from impatience and too much hast. They which desire any thing to be done for them sooner than ordinary, if it be not presently done out of hand they think they are forgotten. And so it is here with the People of God, they do sometimes make too much hast in their hopes and expectations. The Lord is not slacken, &c. 2 Pet. 3.9. And if God grant not their desires presently they are ready to think he will not grant them at all.  
Now we should therefore correct our mistakes in this particular, we should take heed of charging God foolishly upon such occasions as those are, and know that there is no fault at all in God, but rather in ourselves; the Lord does not, nor will not forget his People, and so he has professed and expressed it very affectionately to them, in Isa. 49.15, 16. Can a woman forget her sucking-child that she should not have compassion on the son of her womb? yea, they may forget, yet will not I forget thee, saith the Lord. Where( to open it a little unto us) God compares himself in his Affection to a tender Mother in the nursing of her Child, and every word in it is very Emphatical. A Woman suckling her Son she has all the advantages for remembrance that may be, of Relation, of Affection, of Employment, which taken together do make it very full and complete unto us. A Woman may forget anothers Child, but she cannot so easily forget her own; her own child, and her own son, and the son of her womb, a Woman may forget, but not a Mother. Again, a Mother may perhaps forget, but not a Nurse and Mother both. For if her Affection does not mind her, yet her work will; her Breasts will put her in mind of her child for the fullness of them. But suppose all these should forget, as sometimes they have done, yet says God, I will not forget thee, for I have graved thee upon the palms of my hands, and thy walls are continually before me. Therefore( I say) we should take heed of charging God to this purpose, either in regard of our own particulars, or in regard of the Church of God in general, for we have no ground for it. It is not God that forgets his People, but it is they rather which forget him, and his workings and actings for them, as it was sometimes with the people of Israel, Psal. 106.13, They soon forgot his works; they waited not for his counsel. And again, ver. 21, They forgot God their Saviour, which had done great things in Egypt. And that's the first Branch of the Expostulation, as it referreth to God, Why hast thou forgotten me?  
The Second is, as it refers to himself, Why go I mourning?] This( as I conceive) hath a double respect with it, to the Occasion, and to the Affection, both; Why go I mourning? that is, Why have I mournful causes and sad occasions presented to me? And, why go I mourning? that is, Why am I so overwhelmed and oppressed with those occasions? To which also we may add the permanency and continuance of both, as here implied.  
First, He expostulates about the occasion, Why go I mourning? that is, Why have I sad and mournful occasions presented unto me? Why dost thou suffer me to be in such a sad and mournful condition as now indeed I am in? This is that which David complains of, and it is that which is the lot likewise of many other of Gods Servants together with him; whiles they live here in the world, they are hardly ever out of their mourning, but have somewhat or other still to afflict them, and to molest them, and to exercise them withal. We roar all like Bears, and mourn sore like Doves, as the Prophet complains, Isa. 59.11.  
The occasions hereof to Gods people, are sundry and various: as, First, Their own sins, and the corruptions which do cleave unto them: These are such as make them mourn, whether we understand it of the corruption of Nature, and that body of sin which is yet remaining in them; or whether we understand it of the effects of that corruption in actual transgression: Both together they are matter of mourning, and so have still been made by them, as we may see in the Apostle Paul, who did in a special manner groan under it, Rom. 7.24, Oh wretched man that I am( says he), who shall deliver me from this body of death? Where there's sin, there will be mourning, at least there's occasion for it; yea, and there it is for the thing itself, to a tender and a gracious heart, which is made sensible of the grievousness of it. Indeed, fools make a mock of sin; and they that know not how sad it is, are not at all sadded with it, or sadded for it: But the Servants of God, and such as we now speak of, they are otherwise affencted for it; they mourn in the bitterness of their heart for those sins and infirmities which are yet in them.  
And they do it also upon right Grounds and Considerations; not only as matters of such and such inconvenience to themselves, as bringing evil and punishment upon them, smart, and want, and and shane, and death, and wrath; but more especially as they are displeasing to God, and a grieving of his Holy Spirit in them. They are so far forth the more grievous to them; and nothing really is more grievous to them than these are, Their own Sins and Corruptions.  
Secondly, The sins of others. Gods Children they go mourning for these also. Jeremy he wished his head to be a fountain of tears, that he might weep for the sins of his people. Lot, his righteous soul was vexed with the filthy conversation of the wicked among whom he lived. Paul, his spirit was stirred in him at the superstition of the men of Athens. And this David, in another place, his eyes ran down with rivers of water, because men kept not Gods law. In Ezek. 9.4, we have a special account taken of those persons that sighed and cried for all the abominations which were done in the midst of Jerusalem, even by other men. This is the disposition of Gods people, to mourn for other mens sins, partly in reference to Gods glory, which is polluted by them; and partly in reference to the sinners themselves, whom they have some pity and compassion upon; and partly also upon their own account, who are in great danger now and then occasionally from the sins and miscarriages of other men.  
Thirdly, For their own and others Afflictions. They go mourning for these: This is most proper to the occasion of the Text, wherein David lamented his own particular afflicted condition which now he was in, as he was persecuted and banished from the Tabernacle, and public enjoyments. God thinks fitting that his Children now and then should be in such conditions as these are.  
Yea, and to abide and to continue under them too, for some good while together, which is signified in that phrase of going mourning, as denoting a mournful habit taken up upon a mournful occasion. Men may be sorry, and a little sad for some things which are not pressing upon them; but when they clad themselves with sad attire, when they put themselves into a mourning-weed; this it carries some kind of awfulness and solemnity with it, and it shows the occasion of grief to be more than an ordinary one unto them. Now thus it was with David here; He went or walked in mourning, which is an expression of some continuance and abiding of this his grief upon him. As Hezekiah speaks of himself, Isa. 38.15, I shall go mourning or softly all my years in the bitterness of my soul. This is the state and condition of some of the servants of God, to have it thus with them. Their whole life it is made up of mourning from the beginning of it to the end, or with very little intermission. There are divers instances of it both in History, as also in daily experience.  
If ye would know whence it comes to be so; First, The best account of it is the holy will and good pleasure of God, who will have it to be so. Why some of the Servants of God should walk mournfully all their days, whiles yet some others should have more freedom from it, this cannot be better resolved, than into the Absoluteness of God himself, who does with his own as he pleases, and gives no account of his matters, as it is Job 33.13.  
But yet further, There may be somewhat now and then even in show and appearance for it; and that according to the temper and disposition of the parties themselves. There are some Children which are of that nature, that they are never well but when the Rod is over them. And so is it likewise with some Christians; God keeps them therefore sad, that he may keep them pliable, that he may bring them the better into order, which otherwise they would not be. So that this mournful walking, they may thank themselves for it, as the occasions of it. God delights in the comfort of his people, and that they should be full of joy and gladness: But they many times cause sadness to themselves from their own miscarriages, and force God to lay it upon them in order and reference hereunto, that it may be better with them in another world. Hence it is, that they do not only mourn, but go mourning all their days. Especially where they have some constant Corruptions which are cherished and fostered by them; where there is some settled course of sin, or some secret lust unmortified, God does there oftentimes sand some constant matter and occasion of mourning for the working-out of that Corruption which is in them, and which remains upon them. And thus much of the Expostulation as to the occasion, Why go I mourning, &c. i.e. Why am I in a mournful condition?  
The Second is as to the Affection, Why go I mourning? that is, Why am I of such a mournful Spirit? David had just occasion of mourning; but he was inordinate in it, he was dejected and cast down in his Soul, as he signified in the Verses before: And now he is troubled and offended at this, and reasons with God about it, Why go I mourning? that is, Why do I mourn in this excess, as I now perceive myself to do? This is that which the Servants of God are oftentimes troubled withal, even the inordinacy and distemper of their Affections, when they go beyond their due measure and bounds; not only as it is painful, but as it is sinful; not only as it hath matter of smart, but matter of guilt. And upon this account doth David complain of it here in this place, Why go I mourning? to the wounding of mine own Conscience, to the dishonour of God, to the scandal of Religion? For to go mourning, and to go mourning thus, with these circumstances in it, this was as much to him as even the occasion of the mourning itself; and accordingly he expostulates about it.  
Thirdly and lastly, This Expostulation hath reference to the Adversaries and Opposites of David, Because of the oppression of the enemy? And the Expostulation here again is twofold: First, Why doth the enemy oppress? And secondly, Why do I go mourning because of his oppression?  
First, Why doth the Enemy oppress? David inquires and expostulates about that, as which he was not well satisfied about, but thought somewhat strange of it, that God should permit it so to be. Thus also the Prophet Habakkuk, Hab. 1.13. Wherefore lookest thou upon them that deal treacherously, and holdest thy tongue when the wicked devoureth the man that is more righteous than he? The Servants of God are apt to wonder in themselves at the oppressions and persecutings of those which are enemies to them. And so David here, Why doth the enemy oppress? There is this force in this Expostulation. And this again is of a threefold extent: It relates to God, to David, and to the Enemy himself.  
Why doth he oppress? That is, Why, in regard of thee? How will it stand with thine Honour?  
And, Why doth he oppress? That is, Why, in regard of me? How will it stand with my safety?  
And again, Why doth he oppress? That is, Why, in regard of himself? How will it stand with his own ruin and destruction, whereunto he is designed and appointed by thee? There are all these three in it.  
First, Why, in regard of thee? How will it stand with thine Honour? It is a great and special Argument which Gods Servants do and may use for the hindering of the oppressions of their enemies; to urge, that it is inconsistent with the honour and glory of God, that they should prevail over them; What wilt thou do to thy mighty name? And especially in that part of enmity which was expressed here in the Text, which was reproach, and blasphemy, and insultation. David's enemies, they continually said unto him, Where is now thy God? This, it was not only an affliction to David, but likewise a reproach even to God himself, which reflected upon him, as if he were mindless and regardless of his people. Now therefore, in reference to God himself, might David well expostulate about them, and say, Why should the enemy thus oppress me? as being an argument likely to take, and to prevail with God against him. This is one thing which lies hard against the enemies of the people of God, that those who are enemies to them, are enemies to him; and he so reckons them, and esteems of them, although for higher and greater considerations he is pleased for a while to permit them.  
Secondly, Why, in regard of me? How will it stand with my safety? There is this also included in it. As if he had said, Lord, I am one that fears thee, and who desire to approve myself to thee, and thou hast given me very sensible expressions and manifestations of thy loving-kindness towards me, both by day and by night: Now, Why then wilt thou suffer mine enemy still to persecute me, and to set himself thus against me? Why go I mourning because of the oppression of the enemy? There is this pertinent to it. And it is an argument( next to his own Honour) which is most likely to prevail with him. The Lord is so tender of the welfare, and safety, and comfort of his people, as that he is ready to oppose every thing, which any thing proves to be inconsistent with that.  
Thirdly, Why, also in regard of the Enemy? How will it stand with his ruin, which is a thing appointed and designed? Why wilt thou permit me to suffer from persons of so much wickedness and vileness? As the Prophet Habakkuk, in the place before-mentioned, Why holdest thou thy tongue, when the wicked devoureth the man that is more righteous than he? This is another great argument against the Enemies, and which also makes for the people of God, even the wickedness and insolency which is in them. The intolerableness of the one, makes so much the more for the security of the other; and accordingly do the Servants of God improve it, and make use of it, as David here in this Text. And so now may we ourselves likewise do, and are to do upon the like occasions. Here are three arguments at once for us against our enemies, and especially our spiritual enemies, which are the greatest enemies of all. Lord, it is not for thine own Honour, for our safety and good, which thou regardest, nor for their ruin, to suffer such cruel Adversaries as these to oppress us, and prevail against us. And that's the first Branch of the Expostulation, Why doth the enemy oppress me?  
Secondly, Which is more explicit and distinct, Why go I mourning because of his oppression? That is, Why should such a thing as this is, go so near me, and afflict me as it does? He had before asked himself the question, and now he asks it God, and that in a way of complaint; Lord, why dost thou suffer me so to fall under the oppressions of mine enemies? They are such as I know shall one day be destroyed, and come to nought; And why should I then be so dejected and cast down from them, as at the present I am? There is this force also in the expression. Gods Servants, though they have cause to be affencted with the attempts and insolences of their enemies, and( as I said) spiritual enemies more especially; yet it is a piece of weakness and infirmity in them, to be quiter discouraged and out of heart for them, as David here seemed to be, and therefore expostulates with God about it, Why go I mourning for such a matter as this is? When the Children of God do consider the Almighty Power that is in God himself, the Interest which they have in this God, and the Curse which all their enemies do lie under and are exposed unto, there is very little reason for them to be so dejected and cast down in themselves, as they are for the most part apt to be upon such occasions as these are.  
And therefore let them hence learn to raise, and excite, and stir up themselves, as God himself sometimes doth raise them, in Isa. 51.12, 13. I, even I am he that comforteth you. Who art thou, that thou shouldst be afraid of a man that shall die, and of the son of man which shall be made as grass? And forgettest the Lord thy maker, that stretched forth the heavens, and laid the foundations of the earth? And hast feared continually every day, because of the fury of the oppressor, as he were ready to destroy; And where is the fury of the oppressor? Thus have we seen the several force and emphasis of this Expostulation before us in all particulars.  
Now as concerning the scope and drift of it( for a close and conclusion of all), there is somewhat also to be said to that. David here tells us, that he will go to God, and complain to him, and reason out the case with him in his present affliction, Why hast thou forgotten me? Why go I mourning? Why doth the enemy oppress me? Now certainly he had some end with himself for so doing, and some hope which he did conceive to himself upon the doing of it; and that is, That God would relieve him and help him in his present condition; and so indeed might he well expect. When the Saints and Servants of God do at any time make their complaints to him, of any thing which is offensive to them, it is not in vain done by them, but it is such a course as is prosperous and effectual. This David supposes, whiles he says, he will go and argue it with him; and so may any other besides. It is but laying open their condition to God, and they shall receive redress from him in it. David doth not here fall to his entreaties, but only to his complaints. He does not say, Lord be pleased to remember me, take away this my mourning from me, and let not mine enemy any more oppress me. But only, Why, and Why, and Why. Why hast thou forgotten me? and, Why go I mourning, &c. The least word of intimation is enough to obtain relief and help from him. This is agreeable to that of the Apostle Paul, which he hath to the Philippians, in Phil. 4.6. Be careful for nothing, but in every thing by prayer and supplication let your requests be made known to God. Do but make your requests known, and ye shall be sure to have them heard to your minds, and have the desires of your hearts to be given you.  
The Reason of it, is the Bowels and Affections which God bears to his people. Love, it needs no great entreaties or importunities to be used unto it, being ready and forward enough of itself. And this is in God towards his Servants; therefore it shall come to pass, that before they call, he will answer; and whiles they are yet speaking, he will hear, as the Prophet hath it, in Isa. 65.24. And again, Isa. 58.9. Then thou shalt call, and the Lord shall answer; thou shalt cry, and he shall say, here I am.  
This is very much for the comfort and encouragement of the Servants of God. As for men of the world, when at any time they fall into distress, they know not whither to betake themselves, at least with success; they run sometimes to this thing, and sometimes they run to that, and all to little purpose or advantage, for they find no help or benefit from it; yea, that which they have most trusted unto at such a time, it does advantage them least of all. Their friends, and their honours, and their riches, they will then do them no good, nor afford any comfort unto them, when they stand most in need of comfort. Yea, but the people of God, they can find succour and comfort in him, in their addresses to him. The name of the Lord is a strong tower; the righteous run into it, and are safe, Prov. 18.10.  
When David says here, That he will go and reason it, and expostulate it with God, Why hast thou forgotten me? &c. We must not understand it in a way of murmuring and repining against God, or quarreling with his Providence towards him, as if God had done him some great wrong or injury in these his dealings with him. But we are to take it rather in a way of humble submission to God, and such an holy familiarity with God, as he doth allow to those which are his Children in their approaches to him. God gives us leave in humility to lay our cases and conditions before him, to argue and to expostulate with him, and to use reasons and motives to him for doing of that which we beg of him in prayer. And he takes great delight in such Expressions as these from us, as being the voice of his own Spirit in us, and a part of that Intercession which he makes for us.  
Last of all, We may take notice of these words also, as words of reflection, and the speech of one that pleased himself in the very thoughts of such an help as this was. David was now alone by himself, and musing what course he should take in his present condition; and this now comes to his mind, after all his vexing of himself hitherto, That he will go to God his Rock, &c. As the prodigal Child in the Gospel, when he begins to come to himself, he says, I will arise and go to my father, Luk. 15.18. Even so does David here. And this he does not simply resolve on neither, but with some kind of pleasingness and content in it. The very meditation of God is sweet, as he says in another place, Psal. 104.34. For a Christian but to think with himself, That he hath a God to repair unto, who is his Fort, and Tower, and Rock; it is very delightful and comfortable unto him, and so hath cause to be.  
Therefore we should more and more live and feed upon such thoughts as these are. When Deep calls unto Deep, when the Waves and Billows go over us, when we are ready to be overwhelmed with afflictions, then to comfort ourselves in this, That we may have freedom of access to God in our greatest extremities, who will be near at hand to help us out of them, and to preserve us in them. As David again in another place, when he was in that great distress at Ziklag, his Wives were Captives, his City burnt, his People mutinou; then did David encourage himself in the Lord his God, in 1 Sam. 30.6. So let us also learn to do.  
So much for that. And so I have done with this 9th Verse also, and with this whole Psalm; for the 10th Verse we have already handled in the 3d, and the 11th Verse in the 5th.    

AN EXPOSITION UPON THE One and Fiftieth Psalm.  

SERMON I.  PSAL. 51.1. 
Have mercy upon me, O God, according to thy loving-kindness: according unto the multitude of thy tender mercies blot out my transgressions.  
The occasion of Davids penning of this Psalm, was, to signify his Repentance before God, for the sins whereof he had been guilty in the matter of Uriah; to wit, Adultery, and the shedding of Blood; and especially and principally the latter.  
IN this present Verse before us, we have two general Parts considerable of us: First, The Petition itself. Secondly, The Argument to enforce it. The Petition itself, that we have in those words; Have mercy upon me, O God, and blot out my transgressions. The Argument to enforce it in these words, According to thy loving-kindness, &c.  
We begin with the first, viz. The Petition itself; Have mercy upon me, &c. Where that which David begs of God, is the pardon and forgiveness of his sin; This was that which was so necessary for him, as that he could not be quiet till he obtained it. After that once he was sensible of his sin, and God had charged it, and set it home upon his Conscience, he was unsatisfied till it was remitted unto him: From whence we observe thus much, That forgiveness of sin is mainly desirable of every Sinner. This is that which concerns all such persons as are any way guilty and obnoxious before God, to see that their sins be pardonned unto them. This we gather from the practise of David, who is here propounded as a Pattern to all others in this particular. And it is agreeable likewise to the practise of divers others upon the like occasions. Thus Job expostulates with God, Job 7.21. And why dost thou not pardon my Transgression, and take away mine Iniquity? as thinking that this was the chiefest thing to be done for him. And Daniel, O Lord hear, O Lord forgive, &c. Dan. 9.19. And we are taught in the Lord's Prayer, to beg that God would forgive us our Trespasses; still this forgiveness and pardon of sin is propounded as a principal business.  
This it is, and will appear to be so in these regards: First, As it is that which does free from the greatest evil. What's the greatest evil in the World? It is Sin, and Gods Wrath for sin; now pardon it frees from this. It signifies God and Us to be reconciled, and at peace with each other; so that now none shall be able to accuse us; Who shall lay any thing to the charge of Gods Elect? It is God that justifieth, who is he that condemneth? &c. Rom. 8.34. And when He gives quietness, who then can make trouble? as it is Job 34.29. Blessed is the man whose transgression is forgiven, and whose sin is covered. Blessed is the man to whom the Lord imputeth not iniquity, Psal. 32.1, 2. There's a special blessedness of freedom which belongs to such persons as those.  
Secondly, This pardon of sin, as it frees from the greatest evil, so it entitles to the greatest good. There's nothing which is good for us, but when our sins are once forgiven to us; we may expect it to be bestowed upon us, which without it we cannot do; when God has once done this for us, he will not then think much of any thing which we can desire of him. All the obstruction of good at any time to us, it is nothing but sin. This it separates betwixt God and us, Esay 59.2. When therefore this is removed, we are made capable of any favour from him, which he will not think much to grant and bestow upon us.  
Thirdly, It comforts also in the greatest Afflictions which are incident to us. The sting as of Death itself, so of every other trouble besides as preparatory to it, is nothing but only sin. Now therefore when this is forgiven, the sting is taken out of it, and it has not so much grievousness and bitterness in it; and what ever it has, yet the comfort which does flow into the Heart from the sense of pardon, it does swallow it and make it up. As we see in the Martyrs, and others, in whom the assurance of sin pardoned, did lighten all other evils and grievances to them, and made them to be in them more then Conquerors, as the Apostle Paul professes of himself and other Christians.  
Lastly, It sweetens all other Comforts, and makes them comfortable; As it gives a title to them, so it puts a beauty upon them. Therefore our blessed Saviour upon Earth, when he healed the peoples bodily Diseases, he also assured them of the pardon of their sins, which might seem an impertinent business, but only that it had this in it, so as to sweeten, as it were, health unto them.  
The consideration of this Point serves to stir up our Affections and Desires in this particular. We should all endeavour and labour after this above any thing else: Give no rest to our eyes, nor slumber to our eye-lids, till we have in some measure obtained it from God; as considering, that without this we can have no true comfort or contentment in any thing whatsoever we enjoy. Alas! what are all the Comforts in the World without this? They are but as fattenings against the day of slaughter, and such as do serve to aggravate mens judgement against another time. And therefore beg it, and beg it earnestly of God, as David here does; Have mercy upon me, O Lord. There are many which put this work off to the hour of their death, when as they think a few words of that nature will serve their turn: But we should make it the main business of our whole lives to make our peace with God, and to renew it occasionally when it is broken. We should first labour to be reconciled to God in general, as to the justification of persons at large; and then afterward make up all those breaches which intercur betwixt God and our Souls. There's not a day which goes over our Heads, nor a night wherein we shut the day, in which we have not need to put up such Requests as these are to God, for his pardon and forgiveness of us.  
And let us know to this purpose, that the sooner we do this the better, which we may also learn from the example before us, for so did David in this present Scripture; As soon as ever the Prophet Nathan came to him, and discovered and laid open his sin to him, he falls to prayer for the pardon of it; and so it concerns all others besides to do likewise. It is not good or safe for any to suffer sin to lye festering in their Souls, but to be rid of it as soon as may be, and of the guilt which is adherent to it; by humiliation of themselves before God, and seeking to him. For these are the means which God has sanctified to this purpose: First, Confession and acknowledgement of miscarriages; This is that which God looks for at our hands. It was that which David else-where practised with good success, Psal. 32.5. I acknowledged my sin unto thee, and mine iniquity have I not hide. I said I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my sin. Then secondly, Prayer and seeking to God; This it follows presently in the next verse, For this shall every one that is godly pray unto thee, in a time when thou mayst be found, &c. It is worth our asking, the pardoning of sin to us; and accordingly God does expect it from us. Thirdly, Forsaking it, and turning from it: This must be joined with the other to make them effectual, Whoso confesseth and forsaketh his sins shall have mercy, Prov. 28.13. Confessing without forsaking is unavailable. And so is prayer too, He that turneth away his Ear from hearing the Law, even his prayer shall be abomination, Prov. 28.9. Lastly, Forgiving of others, Matth. 6.14, 15. If ye 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. And Jam. 2.13. He shall have judgement without Mercy, that hath shewed no mercy; and mercy rejoiceth, &c. By these, and the like means, we see how we may attain to this mercy of pardon and forgiveness of our sins.  
Now therefore accordingly should we be careful and diligent in the use of them. And to this end be rightly informed and persuaded of the grievousness of sin, and of the exactness which is in God, and of the guilt which is in ourselves. The reason why so many people are no more affencted with the desire of pardon, is, because they are unsensible of the weight of sin. They make a light matter of that; Think God to be such an one as themselves, Psal. 50.21. And are likewise full of presumption and self-love, whereby they see not the wofulness of their Condition; which if it were well, and thoroughly discovered once unto them, would have other workings and impressions upon them, as here upon David, moving him to beg for mercy. Therefore let us as much as may be represent these things to our Souls. Let us search our own Hearts and Consciences, and see the foulness which is in them; and let us consider the justice of God, and severity which is in him; and let us meditate on the grievousness of sin, and the misery that comes by that. And all these joined together, will draw such prayers as these from us. So much for the first thing here observable, which is David's Petition itself; Have mercy upon me.  
Now the second is the Argument to enforce it, in these words, According to thy loving-kindness, and according to the multitude of thy tender mercies, &c. Wherein we have two particulars more: First, Here's somewhat which is supposed. And secondly, Somewhat which is inferred. That which is supposed is this, That there is in God loving-kindness, and a multitude of tender mercies. That which is inferred is this, That according hereunto he would be gracious and merciful to David in particular.  
To begin with the supposition, and that( I say) is this, That there is in God loving-kindness, and a multitude of tender mercies. This David here supposes, and takes for granted, which accordingly we may take notice of for our own instruction. Where( for distinct proceeding) there are two properties which are here fastened upon God, the one of loving-kindness, and the other of tender mercies; which are thus far distinguishable from each other, as that the former respects Gods goodness considered at large, the other shows the miserableness of the Person to whom it is extended. Gods kindness it reaches to all, but his mercy, that is properly to those which either are or may be miserable.  
First, To speak of the former; The favour or loving-kindness which is in God. This is one thing which the Scripture does celebrate and proclaim in him, under the Name of his Grace. Thus Exod. 34.6. where his Name is in a special manner proclaimed, it is under these terms; The Lord, the Lord God gracious, abundant in goodness and truth. So Psal. 116.5. Gracious is the Lord, and righteous, &c. And so again, Psal. 86.15. But thou, O Lord, art a God full of compassion, and gracious, &c. Still this grace and loving-kindness of God is made mention of, as most eminent in him; and so it is; whereby he is ready to do good in one kind or other to all which are his Creatures, and so related unto him, Psal. 145.9. The Lord is good to all; and his tender mercies are over all his works. There's a good of common Providence and Preservation which God does extend to all things whatsoever; and this is his kindness. Thus, In him they live, move, and have their being, Act. 17.28. So he makes his Sun to rise both upon good and bad, and causes his Rain to fall both upon the Just and Unjust, Matth. 5.45.  
This is that which we may take notice of to sundry purposes: As first, In a way of thankfulness; Here's matter of praise and acknowledgement. We see here how there are none but they stand engaged and obliged to God in one kind or other; all they do partake of Gods kindness, and so accordingly they are to be thankful for it, as the Psalmist infers from it, Psal. 145.10. Who when he had said, The Lord is good to all; He presently adds, All thy works shall praise thee, &c. Thankfulness is due to kindness.  
Secondly, We may take notice of it also in a way of Information, and spiritual Discretion, that we may be able rightly to discern of Gods love and affection to us; we cannot judge of it by his kindness, for that is general and common to all; and there are none( though never so bad) but they do in a degree partake of it, thereby to stop their mouths against him, and to leave them without excuse.  
Thirdly, In a way of Imitation. Gods kindness is a Lesson to us, to teach us to follow his Example. And so the Scripture still urges it in several places; Be ye kind one to another, and tender-hearted, even as Christ was to you, Ephes. 4.32. And so Col. 3.12. Put on as the Elect of God kindness; When we consider the kindness and love of God our Saviour, as it is mentioned Tit. 3.4. This is a strong argument and inducement to kindness and lovingness in us; as it seems also to be prest in that Scripture. That's the first thing in God, his loving-kindness.  
The second thing here considerable is his Mercy, or( as some red it) his Compassion. This it respects a condition of misery( as I said before) and here in this present Text a condition of sin, whereupon misery is chiefly founded. The mercy which the Prophet here speaks of, it is pardoning mercy: This is in God after a most excellent manner, and so the Scripture also represents him. Thus he describes himself to Moses, Exod. 34.7. Keeping mercy for thousands, forgiving Iniquity, Transgression, and Sin; that is, sin in all the kinds, and circumstances, and aggravations of it. So Psal. 86.5. But thou Lord art good, and ready to forgive: and plenteous in mercy unto all them that call upon thee. So again, Mic. 7.18. 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. He will turn again, he will have compassion upon us, &c. Still God is famous for this amongst many other Mercies besides, even his mercy in the forgiving of sin. Here in this present Text we have it commended to us under a three-fold qualification: First, In the tenderness of it. Secondly, In the greatness. And thirdly, In the multitude. All these are in the words of the Text.  
First, It's tender mercy; so the word in the Original signifies. The mercies of bowels and compassion: There's a great deal of pitifulness in God to poor Sinners; even as in loving and tender-hearted Mothers to the Fruit of their own Bodies, yea a great deal more. If they should be able to cast off compassion, yet he would not, as he tells us in Esay 49.15. Therefore he is called as the God of Comfort, so the Father of Bowels, {αβγδ}, so the word properly signifies; though we translate it Mercies, answering the Hebrew Rachamim, 2 Cor. 1.3.  
This tenderness of Mercy in God is seen in these particulars: First, his prudent consideration of the state and condition of the person which sins against him: This we have in Psal. 103.13. Like as a Father pitieth his Children, so the Lord pitieth them that fear him. For he knoweth our frame, he remembreth that we are but dust. Roughness and harshness of Spirit it still makes the worst of every thing, without any regard at all to circumstances; but tenderness it is otherwise affencted. And thus it is with God, he considers the weakness of his poor Servants, and the conditions in which they are, and the temptations which they are exercised withall. As we see in his dealings with the Old World, Gen. 6.3. My Spirit shall not always strive with man, for that he also is flesh. Here was tenderness of Bowels in God, from whence he considered human weakness and frailty, and accordingly was merciful to them.  
Secondly, Gods tenderness is also seen in deferring and forbearing to punish and to correct, where notwithstanding there is ground for it; whence he is said to be long-suffering, &c. Psal. 86.15. And so also slow to anger, and of great kindness, Joel 2.13. and Jon. 4.2. And Nah. 1.3. The Lord is slow to anger, and great in power. How well do these two agree together: Hence judgement it is his strange work, Esay 28.21. and he does very difficulty bring himself to it, Hos. 11.8. How shall I give thee up Ephraim?  
Thirdly, This tenderness of Gods mercy is seen also in the moderating of his Corrections; that when he does at any time proceed to afflict, yet he does not exceed. In measure when it shooteth forth, thou wilt debate with it. And Jer. 30.11. I will correct thee in measure, and will not leave thee, &c. Severity, it knows no bounds nor limits, when once it begins; but tenderness, it puts a restraint upon itself; and this also is in God. He hath not dealt with us after our sins, nor rewarded us according to our Iniquities, Psal. 103.10. And Ezra 9.13. Thou, our God, hast punished us less then our Iniquities deserve.  
Fourthly, In the seasonable removal; there's tenderness in that also. He will not always chide, neither will he keep his anger for ever, Psal. 103.9. The Rod of the Wicked shall not rest upon the lot of the Righteous, Psal. 125.3. If it were in their ordering it should, whose very mercies are cruelty itself. But being it is in the disposing of God, therefore it shall not. For yet a very little while, and the Indignation shall cease, and mine Anger in their destruction, Isa. 15.25. And these particulars laid together, do make up to us the tenderness of Gods Mercy, which is the first thing here considerable in it.  
The second is the greatness of it. This it is also in the Text, as the word in the Hebrew seems to carry it, and as some Translations also red it, according to the greatness of thy mercies, Re-rob. This is another thing considerable in it: It is great mercy, Psal. 57.10. Thy mercy is great unto the Heavens. And Psal. 119.156. Great are thy tender mercies, O Lord, quicken me according to thy Judgments. What ever is in God, it is great, answerable to the Subject in which it is: But his Mercy is great more especially.  
And that in sundry respects: First, In regard of the Object of it; It extends to the pardoning and forgiving of great sins. The greater the Debt is, the greater Favour that passes it over. This is the Case betwixt God and poor Sinners; He forgives great Iniquities, Esay 1.18. Though your sins be as Scarlet, they shall be as white as Snow; though they be read like Crimson, they shall be as Wool. If we look into Scripture, we shall find how God has shown mercy to the greatest sort of Offenders in the World. Thus( for example) to Paul, who was sometime a Persecutor, and Blasphemer, and Injurious, and yet even he obtained mercy, 1 Tim. 1.13. Jesus Christ came to save Sinners, whereof he was chief; as it follows also in that Chapter. And this mercy it was not to Paul alone for his particular person, but a Pattern of the like readiness to others, which should be in the same condition with him, as he signifies also in the next verse to it. To Paul, we may add Manasses, Mary Magdalen, the jailor, and divers others of the same rank with them.  
Secondly, As it is great for the Object of it, so it is great also for the freeness of it: It is mercy, and pure mercy, nothing else but mercy alone: This likewise makes it great. There are many which do kindnesses for others, who receive as much as they give; pardon and forgive others, and need as much to be pardoned too themselves; but it is not so with God. He hath mercy, because he will have mercy, Rom. 9.17. That's the truest account of it. And he stands not indebted to any, from whence he should show mercy to them, Esay 43.25. I, even I am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins. By how much less( or none at all) the engagement, by so much greater the mercy.  
Thirdly, It is great for the duration; With everlasting mercies will I gather thee, Esay 54.7, 8. The mercy of the Lord is from everlasting to everlasting, &c. Psal. 103.17. As for the mercies of others, they are many times flitting and unconstant, like to themselves. But this is the greatness of Gods mercy, that his Compassions fail not, Lament. 3.22. Yea, they are new every morning. So great is his faithfulness, as is signified in the verse that follows in the same Chapter. That's the second thing considerable in Gods Mercies, to wit, the greatness of them.  
The third and last is the number and plurality. This we have in two expressions in the Text, the one in the word Multitude, as some Translations carry it; and the other in the word Mercies, in the plural number, which serves to show us the infiniteness of them. He has mercy for many persons; Keeping mercy for thousands, in the place before alleged. And he has mercy for many Offences; Forgiving Iniquity, Transgression, and Sin, as 'tis also in the same place. And he has mercy for many times of offending, for Relapses, and apostasies, and Back-slidings; the Scripture is clear in all these particulars. Take that famous one amongst the rest, Esay 55.7. Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return to the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon, or as it is in the Original Text, Jarbeh Lisboach. He will multiply to pardon; Mercy rejoiceth against judgement, Jam. 2.13. And where sin abounded, Grace did much more abound, Rom. 5.20. I will heal their back-slidings, and love them freely, says the Lord, Hos. 14.4. And who forgiveth all thine Iniquities, and healeth all thy Diseases, Psal. 103.3. This is the nature of Gods mercy, that it leaves nothing behind it upon the score.  
Now all this will seem no great wonder, if we shall but consider whose mercy it is all this while; It is the mercy of a great God, and so it is great mercy; as the man is, so is his strength; and as the God is, so is his mercy. It is the account which he himself gives of it, Esay 55.8, 9. when he had promised that he would abundantly pardon, he adds this presently as a confirmation of it; For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the Heavens are higher then the Earth, so are my ways higher then your ways, and my thoughts then your thoughts. As for men, the mercies which are in them, they are but straight, and of a narrow extent, because they are finite themselves; but in an infinite God is nothing but infinite mercy, which lays ground for this expression in the Text; According to thy loving-kindness, and according to the multitude of thy tender mercies, &c. It is tender mercy, it is great mercy, and it is multiplied.  
Now the Use which we are to make of this Point, is accordingly to be persuaded of it, and to subsist in the power of it. We should treasure it up against the time of need, and then be ready to draw it forth; for the time may come, when we may have great occasion for such Truths as these are, when Conscience shall be awakened, and mens sins shall be presented unto them in their right colours, and with the appurtenances of them, and God shall appear as an angry Judge, or Enemy against them. Oh how hard will it then be for them to conceive of the greatness of Gods mercy, except they have well digested it before hand, and have it thoroughly set home upon their Souls! The matter is not so much, how men are affencted in times of peace, as how they are affencted in times of temptation, when Satan will labour as much to conceal and hid this Doctrine from them, as before, to pervert it to them. Now therefore should we be provided against such occasions as these are. And here's now that which may satisfy and comfort the dejected Spirit; Here's peace to those which mourn in Sion; Here's ease for the weary and heavy laden, which God does offer and hold forth to them in this Doctrine of the Gospel. There's a double Use which to this purpose may be made of it: The one, as it is matter of Invitation; And the other, as it is matter of Consolation. For it contains each in it.  
First, Here's that which invites men to come in, and close with Christ in the Gospel upon his own terms and conditions; forasmuch as there is so much mercy in God: The riches of Gods goodness and mercy leads to repentance, as the Apostle tells us, Rom. 2.4. That is, it does in the occasion and in the nature of the thing itself. Howsoever many vile Wretches do oftentimes make another use and improvement of it, yet this is that which is the proper result and emergent of it; and so it should be to us, when we hear of such points as these. The free Grace and Mercy of God in Christ, these should draw us so much the more unto him. As a traitor, when he hears of a Pardon, it makes him to lay down his traitorous and rebellious affections, and to become a good Subject. So it is likewise with a poor humble Sinner that will rightly improve the Doctrine of Mercy, and that upon this ground, both one and the other, because they hold still upon a Condition, and so are understood. When a traitor has a Pardon proclaimed, it is not to continue a traitor still; but upon condition of leaving his Treason, and renouncing it for the time to come. And so it is likewise with a Sinner, who has the Doctrine of Forgiveness preached unto him; it is not to abide still in his sins, but to forsake them, and to bid adieu unto them, and to depart from them. This is that therefore which is to be done in such a case as this is; because God is merciful, therefore let us come up to his terms and conditions in the proclamations of Mercy; therefore let not us forsake this mercy in the Observation of lying Vanities, Jon. 2.8. but rather embrace it, and close with it.  
Secondly, As it is matter of Invitation, so of Consolation likewise. Here's that which may hold up the faint and drooping heart, which does truly and indeed repent of its sins, and close with God upon his own conditions. That there is abundance of mercy in God, which he must therefore set against the abundance of sin and transgression in himself, that so one Deep may answer another. It is a dangerous and grievous business to despair of Gods Mercy, and such a sin as is most opposite and contrary to Gods intent in the work of the Gospel. It eclipses that glorious Attribute in him, which he desires of all other to have most exalted and advanced; and therefore let us take heed of it.  
But yet again on the other side, take heed also that we do not presume, which the generality of men in the World are subject unto. For we are commonly, and for the most part, in the extremes; either to think God has no mercy at all, or else for that which he has to think he has it for other kind of persons, and upon other terms than indeed he has. And these latter are those which we now speak of, which we must be shie, and take heed of, that we be not in the number of them. Take heed that we abuse not such a sweet Truth as this is concerning the multitude of Gods mercies; if we do so, we shall thereby set ourselves farthest off from partaking of it. There's none have less share in mercy than those which presume upon mercy, and make it a ground and encouragement to sin; such as these run headlong to Condemnation, whiles they turn the Grace of God into wantonness, as the Apostle judas speaks, in judas, vers. 4.  
We must therefore know and remember, that as God hath a multitude of tender mercies; so he has it for those only, who by repentance turn unto him, and which( I say) leave and forsake their sins: If there be any which are otherwise disposed, so remaining, there's no mercy for them, nor belonging unto them, but rather the contrary. Tribulation and wrath upon every Soul that doth evil, &c. Rom. 2.9. Those that live in their sins, and notwithstanding talk of Gods mercy, they have nothing at all to do with it, nor have no title unto it: As Jehu said to Jehoram, What hast thou to do with peace? So may we say here in the like case, What hast thou to do with mercy? No, no, such a privilege as this, it is for broken and humble Souls, which groan under the burden of their sins, and would willingly be rid of them. These only are the Children of mercy; as for others, God has no mercy for them; though he has mercy in himself, yet he has no impartment of it for such as those are, as it is, Deut. 29.19. He that blesseth himself, saying, I shall have peace, &c. The Lord will not spare. God is merciful, but he does not throw away his mercy at random, he cares not how; take heed of that And therefore there are some, whom it is said expressly, He will have no mercy on them; that is, obstinate, and presumptuous, and finally impenitent Sinners. He that made them, will not have mercy on them; and he that formed them, will show them no favour, Esay 27.11. What a fearful thing is that? God bears a great deal of love to his Creatures, to the Workmanship of his own hands, which he is very loth to consume and destroy. But yet when they shall degenerate into rebellion and opposition against him, he will even forget this relation to them, the relation of a Creator; and in stead of it, will prove a Destroyer. He that otherwise would be the fullest of Mercy, he will now be the fullest of Wrath: Yea, he will laugh at their destruction, and mock when their fear cometh, Prov. 1.26.  
When therefore we red or hear of Gods mercy, and the greatness of it, as now we do, we must still take it in its Connexion and Conjunction with his other Attributes. His Mercy with his Justice, and his Mercy with his Wisdom and Prudence for the ordering and disposing of it. It is not mercy any way considered, but in the most discreet dispensation of it; and that is to such persons alone as are Subjects capable of it; which, as I said, are the humble and penitent. Indeed, there's a primitive Original mercy which is antecedent to all qualifications in the subject either actual or fore-seen, as moving to the fastening of it, which is the mercy of God in election and designation to Glory. But we speak now of Gods mercy in pardoning and forgiving of sin, which follows and flows from the other. This it always supposes repentance and turning from sin, as the condition of it, without which we cannot expect it. Be not deceived, says the Apostle( it seems they were prove unto it) no Whoremonger, nor Drunkard, nor loose and licentious person of that nature, shall inherit the Kingdom of God, 1 Cor. 6.9, 10. But so much may suffice to have spoken of the first particular in this second general, viz. The supposition or matter here implied, Loving-kindness and tender mercies in God, in the multitude of them.  
The second thing considerable, is, the inference or improvement which David now makes of it in his own particular case and condition. And that is that according to this, God would be pleased to have mercy upon him, and to blot out his transgressions. In which passage so considered, there are divers Points observable of us. The time will not permit me to do any more than touch upon them, you may enlarge them in your own thoughts.  
First, Observe hence,( in general) That our knowledge of God is then right, and as it should be, when it is improved and drawn down to practise, and our own spiritual comfort and advantage. Thus it was here at this time, he knew and understood that God was gracious, and that there was a multitude of tender mercies in him; but this did not swim and float only in his brain, but he made use of it in a time of need, and improved it to the good of his Soul. Thus should we learn to do likewise, when we understand the Justice of God; understand it so, as thereby to be kept from sin; and when we understand the Mercy of God, understand it so, as from thence to sue for pardon. This is the right understanding of it indeed.  
Secondly, Observe hence also thus much, That the best that are they stand in need of Mercy in their approaches and accesses to God. Forgiveness, it is a matter of mercy, and upon those terms must we seek it at Gods hands, as David here does. David an holy man, a man after Gods own heart, one who had much of the Spirit of God in him; yet he has nothing in his mouth but mercy, when he pleads with God for himself. Indeed in some respects, and in one sense, so it is a point of Justice, because it is founded in Justice satisfied; God forgives us for Christs sake, who has satisfied the Justice of God; But there's mercy in all this, in two or three particulars: First, In devising such a way as this is for satisfaction of Justice. Secondly, In accepting of Satisfaction wrought in such a manner, in being content with the Surety; when he might have exacted the principal Debtor. And then thirdly, In applying this satisfaction to such a particular person; which latter is the mercy here mentioned in this particular Text, wherein David desires that God for Christs sake would make him partaker of the riches of his mercy, in the pardoning of his sin unto him; so that it is mercy all along, The multitude of mercy.  
Thirdly, We learn hence thus much, That great Sinners require great Mercies, for the pardoning and forgiving of them: There's not the least sin that is but requires great mercy to pardon it, because there's not the least sin that is but it deserves eternal wrath to punish it, as being committed against an infinite Majesty; but yet the greater the sin, still so much the greater the mercy; and the more the Sins, the greater multitude of Mercies to remit them. This was the case of David here, his sins here upon this occasion they were complicated, they were many in one, and many upon this occasion of one; his Adultery, it drew on many others along with it. And now a multitude of sins could be helped by nothing but by a multitude of Mercies, which therefore David flies unto for the relief of himself.  
And it seems to carry the force of an Argument in it, whereby to move and win upon God, in case of a repulse or denial; it is the preventing of an Objection which might be haply made against him. Alas David, what, dost thou pled for forgiveness, who hast sinned with so high an hand as thou hast done, sinned after such a manner, and in such a multitude and variety of sinning? To prevent and keep off this, he puts in, for the multitude of thy mercies: Lord, if my sin be great, thy mercy is great also; and if my sins be many, so are likewise thy mercies. This is the only stay and support of Sinners in their condition; when conscience flies in their faces, and guilt falls heavy upon them, that there is an height and depth in Gods mercy, for the equalling and balancing of it.  
But lastly, And so to draw to a conclusion. These words, According to thy loving kindness and tender mercies: They may be taken not only absolutely, but respectively in reference to his own former experiences of the goodness of God towards him. David had found and felt how gracious God had been to him in former times, in divers mercies which he had bestowed upon him in several kinds& ways; and more particularly in the pardoning and forgiving of sin unto him, and in the assuring of him also of this pardon; and now he deals with God upon terms of his wonted goodness, which he desires still may be continued to him. This shows us the advantage of Gods Children in this particular, that they can deal with God upon the account of former goodness; that having justified their persons in general, he should remit their special transgressions to them; and having forgiven them the sins of their nature, he should therefore consequently forgive to them likewise the sins of their lives. Those who have had experience of the one, they may confidently pled mercy for the other.  
The reason of it is this, because he is still like himself, and changes not, so that he that hath done the one, will not stick to do the other with it: Gods mercies are so linked and chained together, that we may reason in this manner from them.  
And therefore accordingly it becomes us to do so, and we should herein imitate the Prophet David: First, Take notice of Gods mercies to us, and then improve them to the obtaining of more. And so much of this first verse.   

SERMON II.  PSAL. 51.2. 
Wash me thoroughly from mine Iniquity, and cleanse me from my Sin.  
As there's no misery like that of sin, so there's no mercy like that of freedom and diverance from sin,( The greatest mercy being deliverance from the greatest misery). And accordingly this is that which David here begs of God in this present Text. He had in the verse before, the first verse of this Psalm, prayed to God to have mercy upon him; Have mercy upon me, O Lord, according to thy loving-kindness. Here now in this verse in hand, he signifies the particular mercy which he relates unto.  
IN this present Verse before us, we have a specification of the former Petition. What was before laid down in general, is here now brought down to the particular, as an expression of that particular mercy which David begged and desired from God. And there are thee general Heads, which we may take notice of in it: First, The nature and kinds of sin. Secondly, The desires of a gracious heart. Thirdly, The manner and practise of God, as to point of forgiveness.  
For the first, The kinds of sin are laid down in a variety of expressions, Transgression, iniquity, and Sin; which do differ from each other as an higher degree of wickedness and a lower. All of them together, for the nature of them, are here exhibited as polluting and defiling, as may appear in the words used about them, Blot, and wash, and cleanse, which do refer to such things as leave a slain and filthiness behind them. Therefore sin is so set forth in Scripture, as that which is most ugly, and deformed, and foul, so as nothing else like it. And it is called the filthiness of Flesh and Spirit, in 2 Cor. 7.2. Hence were all those legal purifyings enjoined by the Ceremonial Law; they were not merely and barely for themselves, but to signify to us the polluted nature of Sin.  
That sin is thus foul indeed, will appear according to these Considerations:  
First, It is so in the Eyes and judgement of God himself. The holy and pure God he looks upon sin as most ugly, and it is loathsome and abominable to him, wherever he finds it, Hab. 1.13. Thou art of purer eyes then to behold evil, and canst not look on Iniquity. Canst not look on it, that is, with allowance and approbation: It's irksome and grievous to him in his looking upon it. So Psal. 5.4. Thou art not a God that hath pleasure in wickedness: neither shall evil dwell with thee. That hast not pleasure in it, i.e. indeed that abhorrest it. There is less said and expressed than intended.  
Secondly, As sin is filthy in the eyes and account of God, so likewise of godly men; of all which have the Spirit of God in them, they look upon it as filthy too; especially at such time as they are themselves, and free from the prejudices of Lust prevailing upon them. For example, here the Prophet David, however he might think of sin, when he was under the strength of a Temptation; yet when he was now delivered from it, it was most vile and odious to him.  
Thirdly, Sin is likewise very soul in the eyes and judgement of mere civil persons, especially some kind of sins which are now and then committed in the World. Take it but in those sins which were now at this time committed by David, and ye shall find it to be so with them. That even some of the Heathen themselves have, in their way, loathed and abhorred them; Adultery, and Blood-shed, and falsehood, and such sins as these, they have been abominated by such persons as have had no more than common honesty in them. From all togther it appears, how foul a thing sin indeed is, as it seems here to be expressed unto us.  
The Consideration of this Point may be thus far useful to us:  
First, As it is a Doctrine of Abasement and Humiliation; Here's that which may cut the plumes of proud and presumptuous Persons. There are many which are apt sometimes to be lifted up with conceits and apprehensions of their own worth, especially as they have any thing more than ordinary excellent in them, of Parts, of Wealth, or both; or whatever it be. Now such as these, they may justly be humbled, in the consideration of that sin which is in them. There are none which have so much good to advance them, as they have evil to abase them; nor have so much cause to be proud of their excellencies, as they have cause to be debased for their defects. There is so much filthiness and ugliness in sin, as that the least sin might well humble men in the greatest Perfections, which otherwise are observable in them. And God does sometimes in his Providence suffer it to be thus with them, that it might work this effect in them. As Paul was buffeted with the messenger of Satan, lest he should be exalted in the abundance of the Revelations; as it is, 2 Cor. 12.7.  
Secondly, The filthiness and defilement which is in sin, it calls us therefore to loathe and detest it, and to with-draw ourselves from it. To keep ourselves unspotted of the World, and of the Flesh, and our Garments pure, as the Scripture requires us. Let us therefore have nothing to do with such a filthy thing as this indeed is; but hate even the Garment spotted of the Flesh.  
And especially let those take heed of the defilement of it, which( through the mercy of God) are any thing freed from it. Filthiness is never more filthiness, than it is after washing and cleansing; for those therefore which are in any sort purified, for them again to defile themselves; and like the Sow which was washed, to wallow in the mire; their defilement is a great deal more dangerous and notorious than of other persons.  
Thirdly, This Point it sets a price upon the blood of Christ, Which( as the Apostle tells us) cleanseth us from all sin, 1 Joh. 1.7. The fouler that sin is, the purer is that blood which delivers us from the foulness of it, and should be so much the more esteemed by us. And so much of that first Point, viz. The nature and quality of sin, which is foul and polluting.  
The second is the desire and endeavour of a gracious heart, and that is to be freed and delivered from this defilement; expressed in the petition itself, Wash me thoroughly from mine Iniquity, and cleanse me, &c. Wherein there are sundry particulars observable of us: First, Here's the Object specified, and that is, Mine Iniquity and my Sin. Secondly, Here's the Act propounded, and that is, Wash me and cleanse me. Thirdly, Here's the intention of the Act, Much or thoroughly. Lastly, Here's the vehemency of the affection in desiring of it, expressed in the repetition of the phrase, Wash me, cleanse me.  
We begin with the first, the Object specified, Mine Iniquity, &c. David does not only desire to be washed from Iniquity at large, but from his special Iniquity in particular; from that Iniquity which he was now more particularly guilty of, as concerning the matter of Uriah. And this is that which every one else is to do besides; It is the duty of all persons whatsoever, in matter of Repentance, and Humiliation, and pursuit of Pardon, especially to apply themselves to the removal of those sins which do more particularly lye upon them; their proper and most prevailing Corruptions. Thus does David here, and thus he does also in another place, as Psal. 18.23. I was also upright before him, and I kept myself from mine Iniquity. Where by his Iniquity, he means that Iniquity which he was more peculiarly addicted unto, and was most familiar to him. whatever sin he committed, it was indeed his Iniquity; but that which he speaks of here is his Iniquity, with a special force and emphasis upon it; that Iniquity which was most notorious in him. This he desires to be cleansed from especially, and so( I say) should all others else; It is the concernment of all Christians whatsoever.  
The reason of it is this, because this it has the greatest guilt and malignity in it; that sin which the Soul is most exposed to, it leaves the greatest slain and defilement upon it, as being most infected with it. Therefore there is cause, why to pray for washing from this more especially: Where there's the greatest pollution, there had need be the greatest purification.  
Again, this prevailing and master-sin, it brings on many others with it, as annexed unto it. David's Adultery it went not alone, but had divers other abominations besides attending upon it; therefore he had cause to desire to be freed from this in a principal manner. As those Diseases are most to be shunned, which do led and tend to more.  
The consideration of this Point puts us all upon the same practise. We should first of all search and consider what sin is most properly ours, and then set ourselves more especially to the clearing of ourselves of it. That for the Object specified.  
The second is the Act propounded, Wash me, &c. David had sin and the guilt of sin upon him, but he would not have it to continue in him; he desires to be freed from it. And this is the scope and drift of this his prayer and desire: wherein we see, what is the property and disposition of a gracious heart; It is never quiet till it is freed from sin. This washing it may be conceived of two sorts: Either first, In reference to Justification; Wash me, that is, free me from the guilt of it. Or else secondly, In reference to Sanctification; Wash me, i.e. free me from the defilement:  
First, Take it in reference to Justification; Wash me, i.e. free me from the guilt. This is that which David begged from God, that his Soul might be bathed in Christs blood, and so his sin pardoned to him, and nothing less would serve his turn. The Servants of God can no sooner spy their guilt, but they sue for their pardon.  
And that upon this ground, because they know and consider the great danger which they are exposed to from sin, till it be pardoned to them. It does in the nature of it expose them to Condemnation, and it does in the mean time lay them open to many evils besides. It eclipses Gods Countenance to them, and hinders them of many good things as dependent thereupon; therefore they have cause as soon as may be to be cleared of it.  
The contrary whereunto does therefore discover the security and mad presumption which is in abundance of people. There are many, who though they be guilty of sin, and know themselves to be so; yet never care to free themselves from it, but go from day to day with the guilt of it lying upon their Consciences, and cleaving to them. Now in what a sad and miserable condition are such persons as these? especially if we shall consider that from hence there is so much the greater guilt contracted to them. The longer any are upon the score with God, the more they run upon the score with him; and Sin by continuance makes the greater wounds and marks in their Souls than otherwise it would do. Therefore David here on the otherside does very seasonably pray for freedom from it; Wash me, i.e. as to pardoning.  
Secondly, Wash me, i.e. as to purging. We may take it in reference to Sanctification likewise, as desiring to be cleansed from the filth and pollution of sin in him. This sin of David it had not only made a great wound in his Conscience, and exposed him thereby to Gods wrath; but it had also left a slain in his Soul, and polluted him in the faculties of it. And now he here sues to God to he washed and cleansed from it. This is another gracious property in the Saints, to desire purifying Grace as well as pardoning. And so we may observe it in the whole course of the Psalm afterwards, where the Petitions of it are equally framed to either of these Heads, to the one as well as the other.  
And there is this cause for it: First, That new nature which is wrought and framed in them; every true Child of God he has the principles of saving Grace in him, which do oppose and set against Corruption, and work it out of him, and make him to hate and abhor it as much as may be. What is it that makes many persons to be so trim and neat about their Bodies? It is a principle of neatness in them, which does fight against that which is sordid, and foul, and unclean; and so it is also with men in their Souls. The more purity there is in us already, the more shall we be desirous still of it. Swine, they are not troubled with mud, because it suits and agrees with their natures; no more are wicked men with sins, upon the same considerations likewise: But those which are regenerate and born again, and have new natures bestowed upon them, they are otherwise affencted; Such as these being by the Grace of God cleansed from sin for the general, do accordingly long for all particular cleansings of themselves, as there's occasion for it. There's no such spruce person whatsoever that can be more amnoyed with filth upon his body, or outward man, than a gracious heart is with sin upon his Spirit.  
Secondly, As this desire does proceed from renewed nature, so likewise from sanctified Reason; a good Christian does well consider with himself, that so long as he has any defilement upon him, so long it cannot be well with him, but he is liable thereby to many other evils besides; and in particular is unacceptable to Christ, the beloved of his Soul, and therefore desires washing in this regard also.  
Now therefore accordingly let us examine how it is with ourselves, how far we for our particular do comform to this gracious disposition in us, so as to desire to be cleansed from sins; and that not only from the guilt, but from the pollution. There are many who would have sin pardoned to them, who do not care to have it healed in them; yea, but how far do we do this? This is that which would be enquired into by us, whether do we say in the sincerity of our hearts; Wash me from mine Iniquity, i.e. Lord, take away the filth of sin from me?  
There are some who have some faint wishes to this purpose; but what reality of desires is there in them, by their striving against sin, abstaining from it, and from the occasions which tend unto it? they do in vain desire to be washed, who in the mean time run into the mire, whereby they foul and pollute themselves; these desires which are sound and real, are joined with endeavours. And this for the Act propounded, which is the second thing observable.  
The third is the intention of the Act, that is in the word much, or thoroughly. It was not any slight kind of sprinkling which would serve Davids turn; no, but he would be washed to purpose; he would have this work complete in him. And here we have still a further property in the true Servants of God, which is considerable in them; and that is, to have the work both of forgiveness, and likewise of holiness perfected to them.  
First, The work of forgiveness; Wash me thoroughly, i.e. perfectly pardon me, leave nothing upon the score for me. Davids business at this present was chiefly for the remission of his Adultery and murder, that God would forgive them unto him. These were the occasion of his present address unto God; but yet he does not stay upon these only, but goes on further for the remission of all the rest. He desires perfect reconciliation to be made betwixt God and his Soul; and so does every one else besides, that do rightly understand themselves in this particular.  
And the reason of it is this, because there's not the least sin that is, but it has infinite inconveniences with it, where it is not forgiven and done away. If God should have pardoned David's murder and Adultery, and yet have retained his other sins unpardon'd, he had been notwithstanding in a very miserable condition. This drew from him this exact Petition which we have now before us, Wash me thoroughly, &c.  
Let us therefore all learn this piece of good husbandry, from the example of this holy man; when we go to God for the pardon of some one sin, take in all the rest with it. It is that which many people are neglectful and careless of; ye shall have some, who if perhaps they fall into some grosser actual sins, they are a little frightened with them, but they never look any further; whereas indeed it would nearly concern them to carry their thoughts a little higher; not only to the sins of their Lives, but to the sins of their Nature; nor only to such particular Actuals, but to all other in complication with them; that so there may be terms of perfect agreement betwixt God and them, which is that David here does.  
Secondly, As to the work of Forgiveness, so likewise to the work of Holiness; Wash me thoroughly, that is, thoroughly sanctify me: This is another thing which a good Heart desires, and the Scripture leads us us to it, 1 Thess. 5.23. Now the very God of peace sanctify you wholly: and I pray God your whole Spirit and Soul, and Body may be preserved blameless; sanctify you wholly, {αβγδ}, that is, in every part, in all the faculties of the Soul, and in all the members of the Body: A good Christian would have nothing left impure or unsanctified in him, but would be sanctified throughout; in his Understanding, Will, Affections, outward man, and where he is any way failing; he would have all Corruption cleansed from him, he would be generally and universally good as much as may be; and he sets upon reformation of particulars, by reforming in general. This it proceeds from that exactness and completeness which is in him. A sound and upright Spirit, it has respect to all Gods Commandments: Formal and hypocritical persons, they pitch upon some particulars, and think to put off God with them; but a good Christian is of another disposition, he desires to approve himself to God in every particular, as knowing unless he does so, he can approve himself in none. We cannot do any one good Action in that manner as we ought to do it, but from such principles as will carry us to the doing of all other besides; nor we cannot leave any one evil action or sin which we are accustomend unto, unless we resolve to abandon all.  
The reason of it is this; Because first, One sin it draws on another, in the nature of the thing itself; Sins, they seldom go alone, but have more at the heels of them; where therefore any are left behind in the Soul as favoured, there is danger of more; and God does oftentimes in his just judgement suffer and permit it so to be.  
Secondly, Because the heart of man being polluted and defiled with sin, is now ready and prove to more; so long as there's any Corruption left at the bottom in us, we are never secure from the actings of it at one time or other; and if it chance not to break out now, yet at another time we are sure to hear of it.  
Therefore this teaches us what to do in such cases as these are, even as David does here before us; which is to pray to God for the extirpating of all, and to endeavour it also ourselves. When we strive against one sin, strive against all the rest with it, or else we shall never be free from that one which we strive against; Particular reformation, it lays its ground and foundation in general. That's the third particular here considerable, viz. The intention of the Act, thoroughly.  
The fourth and last is the vehemency of the Affection, in the phrase repeated; Wash me from mine Iniquity, and cleanse me from my Sins. David's heart was much in this matter, he was very earnest and serious in it: So should ours likewise be in like cases; we should be importunate with God in such Petitions as these are, and not easily be put off from them. This has still been the manner of Gods Servants in former times.  
And why? for these things are matters of great concernment in their own nature, and do very much behove us to look after. We see in other matters, as concerning this present life, how apprehension of concernment does put an edge upon mens affections, and makes them to be full of desire. It should be therefore with them so more especially in these special things.  
The contrary whereunto doth much condemn our coldness and remissness; there's a great deal of indifferency upon mens spirits in this particular. As for the things of the World, we are here earnest and importunate beyond measure, we can never use words enough for them. But as for the matters of Grace and Holiness, here more cool and contented. This shows our want of apprehending of the worth and excellency of these matters; which therefore we should led ourselves unto, thereby the more to work upon us. And so I have done with the second general in the Text, which is the desire of a gracious heart.  
The third and last is the manner and practise of God, as to point of Forgiveness and Holiness, and that is to go through stitch with them. This is signified in the terms here used, Blot out, wash thoroughly, &c. David begs of God that which was ordinary and usual in him. Take it first of all as to Forgiveness, as that which is here principally intended, and ye shall see it in that, that when God pardons a Sinner, he therein lays nothing at all to his Charge. Forgiveness, it is an utter abolition of all kind of guilt; and so the Scripture still expresses it by the terms which it puts upon it in sundry places. Thus Psal. 32.1, 2. it is called a covering of sin, and a not imputing it to us. Esay 44.22. A putting away of our Transgression like a Cloud. And Chap. 38.17. A casting all our sins behind the back; Jer. 31.34. A remembering of our Iniquities no more; Mic. 7.18, 19. A subduing of our Iniquities, and casting of them into the bottom of the Sea.  
This it therefore serves for Confutation of the Papists, who teach, that when the Sin is pardoned, yet the fault is still retained. This is contrary to the very nature of Pardon and Remission itself. For what is it to pardon, but to impute no more the sin to the Person for the punishing of him? but to blot out the score, and to wipe out the reckoning, and to discharge the Sinner of the Debt whereby he is engaged: So then there is no condemnation to them which are in Christ Jesus, as it is Rom. 8.1.  
So again secondly, As to point of Forgiveness, so to point also of Sanctification; God is also complete in this work, He works thoroughly. Indeed, he does it not here in this life in the strictest sense. But thus he does it for us:  
First, He works in his Servants a through sight of that evil which is in their hearts, the general Corruption of their whole nature.  
Secondly, He works in them also a through hatred and detestation of all sin, so as to allow of no evil at all in themselves.  
Thirdly, He gives sin its mortal wound, and death-blow in them; from whence though it be not absolutely dead, yet it is dying still in them.  
Lastly, He will also one day, and at the last wholly and absolutely free them from sin. Christ sanctifies and cleanses his Church now with the washing of water by the word; And he will present it to himself one day glorious, having no spot nor wrinkle in it, as the Apostle Paul signifies to us, Ephes. 5.26, 27.  
This it is matter of great comfort and encouragement to the people of God, in the midst of all those present defilements and pollutions under which they now lye, and which they groan and mourn under; that there is one who hath undertaken their cleansing, and who will do it accordingly; yea, who will do it thoroughly; which may further be an excitement to them, to endeavour after this purity themselves, and to work out their own Salvation; because it is God that worketh, &c. And so much also of the third Head in the Text, which is Gods manner and practise.  
Now the result of all together may be drawn forth into these following Observations and Conclusions which do issue from it. First, We see here what a troublesone and molesting matter sin is, which does cause such ado about it. Here are a great many of vehement expressions joined together, one upon the neck of another; Blot out my Transgressions, and wash away mine Iniquity, and cleanse me from my Sin; and all this thoroughly and very much. All this shows, that David had a great deal of trouble and perplexity upon him in his present condition, and so he had. Oh this sin which he had now favoured and allowed in himself for time past; when he came once to discover it, was very irksome and tedious to him, and he thought he should never be well cleared of it, or freed from it again; especially according to the nature of the sin itself, which was so heinous and abominable.  
There were divers Considerations in it which made it so troublesone to him:  
First, It was a sin against the light and dictate of Nature, and common principles; for so Adultery was to the Heathens themselves; they did many of them loathe and detest it( as I shewed before.) Now for David to be guilty of so heinous a sin as this, it must needs be very troublesone. Gods Children they have work enough sometimes but with their failings in matter of Duty, that they cannot keep up their hearts in that gracious frame and temper which indeed they should be in. But for to fall into such gross sins as this was; this was such as many washings, and rinsings, and scourings, were little enough for; and he could not come off so easily with it, as that which was a greater grieving of the Holy Spirit of God in him.  
Secondly, It was a scandalous sin, which gave ill example to others; and there are many which since that time have perished by it, who have no more but only red and heard of it. Sins which go no further than a mans self, and his own private heart, they have enough in them to lay the Soul, and to humble it in the presence of God, in a serious manner. But such sins as go abroad into the world, and corrupt and infect others; these may justly trouble them to some purpose.  
Thirdly, It was a complicated Sin, many sins involved in one, and this was somewhat further. As Diseases which are complicated, they are hardly and difficulty removed; so likewise are Sins, such as these they stick by the ribs, and they have their relapses and fallings into them again, without better heed unto it. In these respects do such sins as these especially create men so much the greater trouble.  
The proper Use whereof is this; Therefore to have nothing to do with them at first; take heed of playing and dallying with Sin, and the temptations to it. For if it once get hold upon thy Soul, thou wilt have much ado to be freed from it. Though thou wash thee with Nitre, and take with thee much soap, yet thine Iniquity shall be marked before the Lord, as it is Jer. 2.22. And unless God himself do mightily set in for the washing and cleansing of thee, as it is here in the Text, there is no good which is likely to be done on thee. That's one Observation collateral, viz. The troublesone nature of Sin.  
Secondly, We may observe this also by the way, that a true penitent person is more affencted with the guilt and filthiness of sin, than with the shane and disparagement which comes by it. David had now occasionally from this sin much blemished himself in his good Name and Reputation( as such sins commonly do.) A Wound and Dishonour will he get, and his Reproach shall not be wiped away, Prov. 6.33. It is spoken of the Adulterous Person, and it is a just judgement of God upon him; but yet David does not so much stand upon this. He does not say, Wipe off the disgrace of my Reputation, but wash me thoroughly from mine Iniquity. This is further the temper of a gracious Soul, more to blushy at Sin itself, than at the ignominy which follows upon it.  
And all for this reason, as being most affencted with the Honour of God, which is dearer and more precious to him than any of his own possibly can be. A good Christian will take shane to himself, so God may have Glory.  
And this shows us the difference betwixt such and other men. There are some which only shrink at the smart and the disgrace, they never look any further; But David had other respects in him, Wash me thoroughly from mine Iniquity, &c.  
Thirdly, Observe here also this, That all our endeavours as to the Work of Repentance and Reformation in us, they must be resolved into God himself. It is He must blot out our Transgressions after all our own Confessions, and it is He must wash us from our Iniquities after all our own Lamentations, and it is He must cleanse us from our sins after all our own resistences against it. David was not himself wanting to these Duties, which became an humble and sincere Penitent; but he does not rest or rely upon them, but Gods gracious acceptance of him in Christ, in the application of his blood for the pardon of Sin, and in the operation of his Spirit for the cleansing of it. Do thou blot, do thou wash, do thou cleanse, Have mercy upon me, O Lord. Christ, he is both the Fountain to wash in, and the Sprinkler of this water upon us.  
Therefore let us hence learn upon all such occasions to betake ourselves to him for this purpose; when we find the guilt of sin upon our Consciences, let us not think to get it off by our own Merits, and good Works, and Compensations, as Papists persuade to. And when we find the power of sin upon our hearts, and Corruption cleaving to us; let us not think to get it off by our own strength( though that must be put to it) but let us labour still to do all in the power and virtue of God through Jesus Christ, who first hath merited and purchased this privilege for us, and then does graciously bestow this blessing upon us.  
These are points which we may gather from the words considered collaterally. So much for this second verse also.   

SERMON III.  PSAL. 51.3. 
For I aclowledge my Transgressions: and my Sin is ever before me.  
Look as in the condition of the Body, there is a double portion of Health: The one is of health in the continuance, when there is an absolute freedom from distemper; And the other is of health in the restauration, when that distemper comes to be removed. Even so is it likewise in the Soul, for the state and condition of that also. There's a double kind or notion of goodness: The one is the goodness of Innocency, and the other is the goodness of Repentance; and the practise of this is a good supply to the want of that. Now this latter is that which we have here before us all along in this Scripture, in the practise of David, and more particularly in this present verse before us. Where, in stead of abstaining from sin, he acknowledges it; and to make amends for his miscarriage, he checks and condemns himself for it; I aclowledge my Transgression: and my Sin is ever before me.  
IN the Text itself we have two general Parts Observable of us: First, The Proposition: And secondly, The Connexion. The Proposition, that we have in these words, I aclowledge my Transgression, and my Sin is ever before me. The Connexion, that we have in the Causal, For. For, &c.  
We begin with the first, viz. The Proposition, and this again is two ways more considerable: First, Simply and absolutely. And secondly, In its reduplication. The simplo and absolute notion of it, that we have in the first clause; I aclowledge, &c. The reduplication of it we have in these last words; And my Sin, &c.  
First, For the simplo Proposition, I aclowledge my Transgressions. This is that which David did, and which he declares concerning himself, as a Duty to be performed by all other Sinners besides. It is that which does much concern them, and lye upon them, that they should aclowledge their miscarriages. When we speak of the acknowledging of sin, we must know that it is of two sorts, either mental or verbal: An acknowledgement in the mind to own it, and an acknowledgement in the mouth to confess it; and either of these, as the property of true Penitents, may be hereby understood.  
First, There's the mental acknowledgement in the mind, so as to own it. This was one thing which David here did, as an example to all other Converts; He owned that Iniquity which was in him. And there's two things more which belong to this: First, An acknowledgement of that to be sin which indeed is sin. Secondly, An acknowledgement of his own interest in that sin. For there's a double Corruption which does adhere to the nature of man in this particular; either not to grant that to be a sin which is done by them, or else not to grant that to be done by them which is a sin. In opposition to either of these does David say here, I aclowledge my Sin; that is, first I aclowledge that to be a Sin or Transgression which is charged upon me. And secondly, I aclowledge that to be my Sin and Transgression which is laid to my charge. That which is mine, I aclowledge to be Transgression; and that which is Transgression, I aclowledge to be mine.  
First, He acknowledged that to be a sin which was charged upon him. This is one property of a good Convert to have his judgement rightly informed in this particular. When God comes once to touch a mans heart, he then shows him what sin is, and also what is sin; so that what before seemed to be none, is now thought to be so, and he has due apprehensions of it. A corrupt heart thinks better of Sin than it deserves, and has extenuating conceits about it; but Grace that discovers it in its right colour and view, and shows it to be that which it is.  
Now this is that therefore which every one should take care of for themselves, even to acknowledge sin thus; do not daub it, and paint it over, and mask it, but lay it open in its full appearance. Labour to have the same thoughts of sin which God himself has, and which those have, who are guided by the Spirit of God, as David here now was; and for this purpose bring every thing to the right rule and touchstone, which is the Law and Word of God, for by that( as the Scripture tells us) is the knowledge of Sin. I had not known sin, but by the Law, says the Apostle Paul, which is true also in the sense we now speak of. The generality of people in the World, they judge of Sin according to the bias of their own affections; so that quicquid libet licet, what they have a mind to that is presently lawful to be done by them. But this is not a safe way to go by. Lust is a very ill Judge of the ways of God, or of what is contrary to them. We should think of Sin so as those do, who have their Consciences enlightened, and are under the burden and terrors of it, and then we shall think of it so as we ought. And so as for sin itself, so for the extent of it; as we should think that to be sin which is so, so think of it in the aggravations of it. Do not think lightly of that, which does carry a great deal of guilt and iniquity in it, but aclowledge it in its full weight.  
But secondly, As David acknowledged that to be Sin which was so, so he acknowledged his own interest in it, and that he was indeed guilty of it. That's another thing here included with the other; and we must take them both together, to make his acknowledgement complete, that he was indeed guilty in all particulars. It may be, before God came close unto him, he might a little flatter himself in this respect, that what was done, at least in some parts of his miscarriage, it was not done by him. For Uriah he was not slain by his Sword, but by the Sword of the Ammonites; and so perhaps for a while he might delude himself with such an imagination. But now when his Conscience was awakened, it was otherwise with him. Now says he, I aclowledge my Transgression; It was a Transgression, and the Transgression was mine.  
And he acknowledges it also in the several circumstances and particulars of it. Many there are that will be ready to aclowledge that they are Sinners at large, and every one has his infirmities; but they are loathe to own particular miscarriages. But David here does this, I aclowledge my Transgression. This Transgression which is now spoken of, and which is fastened upon me. This it was a fruit and argument of true Repentance now wrought in his Soul.  
Now the Use and Improvement which we may make of this Observation to ourselves, is, to meet with the miscarriage of most men in each particular: First, There's a great deal of wilful blindness, from whence they will not aclowledge that to be sin, which indeed is so. And secondly, There's a great deal of pride and self-flattery, from whence they will not acknowledge themselves to be guilty of it.  
First, I say, there's a great deal of wilful blindness. They are willingly ignorant, and shut their eyes against the Light: Because men love their sins, and would still follow them without control; therefore they put off from them all convictions and discoveries of Sin unto them. Every one that doth evil hateth the light, Joh. 3.20. which is true not only of the light without him, but of the light within him. He does not only hate light in others, as it is a matter of shane to him; but he does also hate light in himself, as it is a matter of restraint. Those whose Consciences are fully convinced that such and such things are sins, they cannot now so freely commit them, but they will be checked in themselves for them; and therefore they think it the most expedient way for to keep themselves still in a condition of ignorance, and to divert their minds from attending to them, and to those arguments and reasons which make against them; but this will not serve their turn at another day. For sinning upon wilful ignorance is all one upon the point and in effect with sinning against knowledge; only that the one is more immediate, whiles the other is more remote. He that's a afraid to know sin, he would sin even there where he knew it.  
And this is the condition of many people in regard of the Ministry. What's the reason that many sometimes do with-draw from such and such preaching, which is a little more searching than ordinary, and comes home and close to them; why, it is because they do not love to be wakened and disturbed in the prosecution of their Lusts. They would fain go on quietly to Hell without interruption; like some others in regard of their Bodies, who are loathe to have their Diseases discovered, and their Wounds preached, and so by this means are kept from being troubled. But the Prophet David here before us was of another temper and disposition, and therefore we find him in another place praying for freedom from such sins as were unknown unto him, Psal. 19.12. Who can understand his errors? cleanse thou me from secret faults; From secret faults, i.e. from such faults as were secret to himself, and which himself was not acquainted withall as in him. He desired to be kept from them, as willing to know whatever it was which was amiss in him.  
But secondly, As this meets with wilful blindness, in such as would not know what is evil or sinful in them; so it meets also with pride and self-flattery, in such who whiles they are convinced that such and such things are sins, yet deny themselves to be guilty of them. There are many evasions which people have for the cloaking of their sins, and for shifting them off from themselves. It was practised in the first sin of all by Adam in Paradise, who when he had transgressed Gods Commandment, put it off from himself to his Wife, and almost to God himself; The Woman which thou gavest me, &c. And she put it off to the Serpent; The Serpent beguiled me, &c. So unwilling are we by nature to own that evil in us which yet we are most willing to commit; Sin is such an odious Off-spring, as that every one is ashamed to father it, where they are not ashamed to produce it. But so much may be spoken of the first kind of acknowledgement of sins, which is mental; In the mind to own it.  
The second is verbal, in the mouth to confess it. This was another thing done here by David, as he did aclowledge his Transgression in himself, so he did make acknowledgement of it also to God; which is a Duty that God expects from all other Sinners besides, and is performed by all true Penitents; and this latter as consequent upon the former. wherever there is a true owning of sin, there will be also an ingenuous Confession. Thus Psal. 32.5. I acknowledged my sin unto thee, and mine Iniquity have I not hide. I said I will confess my Transgressions unto the Lord, and thou forgavest the Iniquity of my sin, &c.  
This is a practise which God requires of us upon a double Consideration: First, In reference to himself. And secondly, In reference to us. First, In reference to himself, as bringing Honour and Glory to him, for so it does; My Son( says Joshua to Achan) give I pray thee glory to the Lord God of Israel, and make confession unto him, &c. Joshua 7.19. By confession we give glory to God, and that in sundry particulars; In his Omniscience, in his Justice, in his Power, and so of the rest. Now because we do so, therefore confession is very properly and pertinently required of us.  
Then secondly, Also in reference to ourselves, in two particulars: First, As a disburdening of Conscience. Secondly, As an engagement against sin for time to come. First, As a disburdening of Conscience. Sins which are hide and kept close, they do for the most part fester inward, and more bitterly afflict the Soul, whiles being opened in confession they give ease. As Psal. 32.3. When I kept silence, my bones waxed old through my roaring all the day long. I said I will confess my Transgressions, &c. His acknowledgement it gave him refreshment.  
Secondly, As an engagement against Sin for time to come; for so confession is to the Party that confesses. That man that acknowledges his miscarriage has thereby a tie and restraint upon him from doing the like again afterwards; and God loves such bonds as these upon us.  
Now therefore accordingly we ourselves should submit to them. He that confesseth his sin and forsaketh it, shall find mercy: And the one makes way for the other. Serious and hearty confession of sin makes way for the leaving of it; for which cause it is to be practised by us. There is use sometimes of acknowledgement made to men; but not as the Papists urge it in a way of absolute necessity in the Ear of the Priest, but for counsel, and comfort, and direction, &c. But that which we now speak of is confession made to God, as it follows after in the fourth verse of this Psalm, Against thee, thee only have I sinned. This is that which David does here, and which others also are to do with him both in heart and mouth, which makes up the second kind of acknowledgement, and that is Verbal. And so much of the Proposition in its simplo and absolute consideration in this first Branch; I aclowledge my Transgression.  
The second is the reduplication of it in these words; And my Sin is ever before me. Now this passage does express unto us the condition of a Sinner at large; and it may admit of a three-fold notion, in which it holds good. David's Sin might be said to be before him three manner of ways: First, In a way of Temptation: It is before me, so as to provoke me and to 'allure me to evil. Secondly, In a way of distraction; It is before me, so as to disturb me and hinder me in good. Thirdly, In a way of Computation; It is before me, so as to accuse me and to condemn me for guilt. Each of these ways might sin be before him.  
First, In a way of Temptation, to provoke and 'allure him to evil. In this manner may many mens sins be said to be before them, so far forth as they carry about them that corruption, which, upon all occasions and opportunities afforded, vents itself. This is commonly, and for the most part, the property of all unregenerate persons, in whom sin hath its full scope and dominion; they cannot any way turn themselves, but their sins are still ready to meet them, and to close with them; yea, in part also( where the greater care is not had) even in the Servants of God. Where sin is not thoroughly mortified, or in a great manner subdued, it will be still ready to present itself. A corrupt heart, it is ready to comply with every temptation suitable and agreeable to it, and that in all kind of Sins whatsoever; wherever the person at any time goes, the lust also goes along with it. Coelum non animum mutant, They may change their soil, but they do not change their Soul; yea, there will be still a seeking and fetching of opportunities to itself. If a man be a covetous person, he can no sooner see a bait for that, but he fastens upon it; If a revengeful person, he can no sooner spy a way for the wreaking of his malice and spleen, but he presently takes it; If a lascivious and wanton person, he can no sooner see an Object for his lust, but he closes with it. Thus in all kinds and particulars may a man that is viciously affencted say, His sin is ever before him.  
And there are two things especially which do lay ground and foundation hereunto. The one is the propensity and inclination of a mans own heart itself, and the other is the vigilancy and industry of Satan, the spiritual Enemy, for the improving of it, and upon all occasions drawing it forth.  
First, There's the propensity and inclination of a mans own heart itself. There is such a natural correspondency and agreement of a corrupted heart with sin, that it can no sooner see it, than it embraces it, and yields unto it, from that compliance which it has with it. As in nature we see that things which have a sympathy, they are moved one by the other, as the Iron and loadstone meeting together; even so it is likewise with a man and his lust; look what is his lust, that is, which is proper and peculiar to him, and whereunto he is principally addicted, and it is ever before him; he is continually feeding of it, and making provision for it, and giving contentment unto it. And he cannot well do otherwise, there is such a corrupt necessity upon him contracted by him.  
Secondly, Besides the propensity of nature, there is likewise the vigilancy of Satan for the improving of it; therefore sin is ever before him, because he ever presents it to him. The Devil he goes about like a roaring Lion, seeking whom he may devour, 1 Pet. 5.8. He knows and observes mens several tempers, and constitutions, and inclinations, and corrupt affections, and accordingly puts them upon such ways as may be suitable to them, for the acting them and drawing them forth.  
Now therefore accordingly should we also so much the rather take heed, and watch over ourselves. It concerns every one to be best skilled in his own heart, and to know what evil he is most inclined unto, and be wary of that. As sin is before us, so God should be before us too, and we should set ourselves as in his presence. I have set the Lord always before me, says David in Psal. 16.8. therefore I shall not be moved. That's the first notion of this phrase here in hand, My sin is ever before me, viz. In a way of temptation to provoke me.  
Secondly, In a way of distraction, before me to hinder me in good. This is another mischief in sin, where it is not more carefully suppressed and subdued in the heart, that it disturbs and interrupts men in duty, and the doing of whatever good God requires at their hands. A man that has any sin or corruption more than ordinary hanging about him; whether Pride, or Covetousness, or Revenge, or whatever it be, he shall be sure to have it running in his thoughts and mind; when he should be better employed in prayer, in hearing of the Word, in receiving of the Sacrament; A mans sin is ever before him. whatever is his inclination to evil, it is his distraction in good likewise; so that he cannot do the things that he would, at least in that manner as he would; sometimes it disturbs the performance, and takes men off from that. Those who are busy in the satisfying of their lusts, they cannot so freely and fully be employed in better matters; because the time which should be spent in the one is taken up in the other. But if not so, yet it disturbs the manner of performance, and corrupts that; as it does suck away the strength of the Soul, and make a vicious impression upon it, whereby it is indisposed to any thing which is good. As for example, David himself, this instance here in the Text, whiles he lay under these grievous sins which were then upon him; he found himself very awk and listless to holy performances.  
And there's a double ground for this, as well as there was for the former. The one is the strength of sin, and the other is the withdrawing and departure of the Spirit of God.  
First, There is such a strength and power in sin, as that it corrupts and perverts all it comes near. And so it does here as to the performing of good Duties, it weakens the heart in them. As in the Body, some constant Disease it weakens nature, and unfits a man for the doing of his work: So in the Soul, some constant lust it weakens Grace, and unsits it consequently for spiritual performances, and it has continual remembrances of it in them.  
Secondly, The Spirit of God also in such cases with-draws himself; where lust prevails, Gods Spirit is thereby grieved, and with-draws; and when 'tis so, there's little power remaining to any gracious performance. As samson, when his hair was cut, and the Spirit of God departed from him, he then was weak, and became as another man, in those things which he undertook: Even so is it also with a Christian, as to holy and spiritual undertakings; his sin is ever before him, so as to hinder him and disturb him in them, as David found by his own experience.  
This it shows the miserable nature of sin considered in itself, and what great cause every one has to avoid it, and to take heed of it, which does breed such great inconveniencies in it, whereby they are made unserviceable, and unfruitful, and unprepared to every good work. There's no man that's intent upon any business, that would willingly be interrupted in it, but is impatient of all disturbances. Now this is the mischief which a man suffers from sin harboured and nourished in him: It is a continual pull-back and disturbance in good.  
Thirdly, My sin is ever before me. It holds good in a way of Compunction, to accuse me and condemn me for guilt; that is, I can never go any where but it is still troublesone and molesting to me, and I suffer the checks of Conscience for it at every turn. This in another sense is to have sin before him, and, as I conceive,( not excluding the former) which is here properly to be understood in the Text. David, he was now so dogged and followed with the guilt of his late sin, as that he could be no where quiet for it, but the thoughts of it still ran in his mind, and he was continually perplexed with it. It took hold upon his fancy, and there filled him with perpetual horror and distraction of Spirit, that he knew not what to do; sometimes he thinks of one thing, and sometimes he thinks of another. Every person he meets withall, every place he comes into, they speak guilt unto him. If he walks upon his house top, then he thinks of his lascivious contemplation; if he goes into his Bed-chamber, then he thinks of his adulterous embraces; if he retires into his Closet, then his false and treacherous Letters come to his mind. He cannot see a Woman, but he thinks of Bathsheba; nor a soldier, but he thinks of Uriah; nor a Minister or Prophet of the Lord, but Nathan with his terrible summons is represented unto him. This was now his case and condition, and this he would also signify to us, when he says; His sin is ever before him.  
There's two things here in this passage: First, The grievance itself. And secondly, The extent of it. The grievance itself, My sin is before me. The extent of it, It is so ever.  
First, There's his grievance itself, My sin is before me; that is, as we have now explained; the guilt of it, he was troubled and molested with it. We see what a kind of thing Sin indeed is, it is a troublesone and clamorous business, it will not be quiet, but follows and pursues the Sinner without restraint, and does not suffer him to take any rest. We have some such like expressions as this is else-where in Scripture, as Gen. 4.7. If thou dost not well, sin lieth at the door; i.e. Is in a continual readiness to be avenged upon thee. And so Psal. 50.21. I will reprove thee, and set thy sins in order before thine eyes. I will marshal them, and draw them up, as it were, in battle-array against thee; that is, as here, thy sin shall be before thee: Before thee, that is, against thee, as some also red the Text. There are divers points which I might here( if I had time) very profitably insist upon.  
The first and main is this, That the very remembrance of sin is very grievous to an awakened Conscience. David says, That his sin is before him; and he says it also in the way of a Complaint, as being disquieted with it, and the thoughts of it; it was irksome to him. It was so to him; and it has been so to many others besides. Though it has been pleasing in the acting, before them so, as suitable to them; as Eve was said to be to Adam, An help, Ke-negdho, before him. The same word which is here used in the Text, yet it has been tedious and sad in the reflection before them so; that is, indeed against them, and opposite to them, and the greatest evil in their apprehension.  
And the reason of it is this, because it carries the impressions of the wrath of God with it: Therefore Sin is so grievous, because Gods wrath is so terrible, who is the Punisher and Avenger of Sin. In temptations and allurements to sin, then men for the most part look upon it only in the seeming pleasure and contentment which it affords unto them; but when these are over, then there's somewhat else which is considerable, as annexed unto it. And that, I say, is the wrath of God, Tribulation and Wrath upon every Soul that doth evil. This being duly and seriously apprehended, is very terrifying, and carries a great deal of perplexity with it; and that in what ever notion ye consider him, whether as of a Judge, or of a Father.  
First, If ye look upon him as a Judge, as all wicked men must look upon him; why His wrath it is very terrible so, and it is very fearful to fall into his hands. Now Sin, it summons to his Tribunal; it brings a man before his judgement-seat, and cries for vengeance upon it.  
Secondly, If ye take him as a Father, as all good men look upon him; why his wrath it is very terrible here also, and Sin it must needs much disquiet, as trespassing upon so much bowels, and offending against so much mercy and goodness as has been received from him, which was the excuse of David in the Text, and is also of many more with him; when they shall think of what they have received from God, and what they have done against him; these together will very much afflict them. And that's the first Observation.  
The second is this, That sin, it will at last be before one: It will sooner or later be set home upon us. Thus it was here with David, who was herein a pattern and example to others. There was a time when sin was, as it were, hide and concealed from him, and he took no great notice of it, but at length it came near unto him, and he was deeply sensible of it.  
Now there are two means or seasons especially for this discovery and manifestation, and the trouble consequent upon it. The first is the work of the Ministry, and the effectual preaching of the Word; this it brings sin home to the Conscience, and thus it did here in the Text, and this particular example. How came David to have his sin before him? It was by the means of Nathan's Ministry, dealing effectually with him; when he  told him plainly, That he was the man; this brought his sin to remembrance. And so St. Peters Converts, Act. 2.37. When they heard these things, they were pricked in their hearts. So the Woman of Samaria, by discoursing with Christ, she called to mind her former evil life.  
The second is some special across and Affliction. This it usually carries the remembrance of guilt with it. As long as men are well, and in prosperity; as they are free to the committing of sin, so they are free from the reflections upon it. But Affliction, that will make them to consider; as we know it did in Josephs Brethren, We are verily guilty of the blood of our Brother. They were guilty before; yea, but now they were apprehensive of it, which before they were not: Prosperity it usually hardens, but Affliction makes Conscience to be tender. So the widow of Sarepta to Elijah, O thou man of God? art thou come to bring my sin to remembrance, and to slay my Son? The slaying of her Son, it was the remembrance of her sin, 1 King. 17.18. Thus many in their Sickness, and upon their Death-beds, have had their Consciences working in them, which before had no remorse at all upon them. Thus still at one time or other is their sin represented to them: Either here in this present World, or in a worse place; It cannot always lye hide.  
Now the proper Use of this Observation is, therefore, accordingly to take heed of all flattering of ourselves in evil courses. There are many who think that because they hear not of their sins presently, that therefore they shall never hear of them; because they see them not now in their colours, therefore that they shall never be before them: Oh but let them not think so. They are deceived in so thinking, forbearance is here no acquittance; God will have a time of reckoning with them sooner or later; and as he threatens the wicked man in the place before cited, will set their sins in order before their eyes, show them their miscarriages in all the several circumstances, and concomitants, and aggravations of them, wherein they are considerable; yea, and that( it may be too) so much the more, as they have been longer without the sight of them. The longer that any have been unsensible, the more grievous will the reflection be at last. So that when they once begin to see themselves, they shall see themselves to purpose. And so much also for that Observation, That sin at last will be before one.  
A third may be this, That God oftentimes punishes sin in the fancy, and makes Imagination to be a means and occasion of affliction. This is herein also included, when David says, His Sin was before him. Here was not only the trouble of Conscience, but fancy, as giving occasion to it; that whiles he was conversant about other things, his sin was still brought to his mind. Thus it pleases God sometimes to make use of this faculty in the Sinner, whereby to afflict him and correct him for his sin. And there are divers instances and examples in daily Observation to this purpose. The ground and reason of it, is not only because this is a sit means whereby to do it, but also indeed because it is oftentimes made an occasion of sinning. Men oftentimes use their fancies and imaginations to the committing of Sin, and so accordingly do often suffer in them.  
Therefore it should teach us to take heed especially in this particular. Let us use our fancies well, and take heed of sinful speculations, that so God may spare us in our fancies, and not afflict and torment us by them, as he does many persons. This is a point which I thought good to give an hint and touch of by the way. And this for the grievance itself, My sin is before me.  
Now the second is the extent, Ever; It is ever before me. David he could not be free from such afflicting thoughts as these were: Whence we see, That it is not an easy matter to be rid of the haunts of Conscience. Sin which is ever before one, to 'allure one; will also be ever before one, to afflict one: And as the temptation has been any thing more constant, so will the reflection, when they come once unto it.  
The improvement which we should make of it to ourselves, is, therefore to decline sin, as much as may be take heed of meddling with it at first; if we do not, we shall never be quiet for it, but it will follow us wheresoever we go, and dog us from one place to another. As there have been sad examples to this purpose, of some which have been guilty of some sins more especially, as Fraud, and Blood, and Adultery, and such sins as are here mentioned, they have still followed them, like so many ghosts, and they could never be freed from them, till they had applied themselves to God in Jesus Christ, and made their peace with him.  
It is the folly and mad conceit of many people, as that they think when they presume upon sin, that it is at most but trouble for one or two times, and there's an end; Oh no, it is a perpetual disturbance. Their sin it will so cleave unto them, as that it will always annoy them. Thus it was with David here, as he confesses, My sin is ever before me. And so now I have done with the first general part of the Text, which is the Proposition.  
The second follows, and that is the Connexion in the Causal, For. For I aclowledge, &c. Now this again hath a double force or emphasis in it: First, As it is an account of Importunity. And secondly, As it is an argument for Mercy. The one respects David, and shows what cause he had to be so earnest in petitioning. And the other respects God himself, and shows what cause he had likewise to be willing to grant his petition.  
First, Take it as an account of Importunity; For I aclowledge, &c. As if he had said, Lord, I am very earnest with thee to pardon me, and to have mercy on me, and I have good reason so to be; for I see, and well perceive in what a woeful condition I am, in regard of my sin: So that there is this Observable from it, That the more any one sees his sin, the more will he be humbled for it, and sue to God for the forgiveness of it. These two they do here go together, and the one depends upon the other; Humiliation and Supplication for pardon upon sight of miscarriage; because David did this, he therefore did that upon it. Thus also in some other places, as 2 Sam. 24.10. Take away the Iniquity of thy Servant, for I have done very foolishly; i.e. I see myself to have done so, as a cause why I should ask this of thee. And so Psal. 25.11. Pardon mine Iniquity, O Lord, for it is great, i.e. Great in mine apprehension, and the greatness puts me upon asking. Look as it is again in the Body, the more a man is sensible of his sickness, the more will he look after his Physician; Even so it is also in the Soul, the more a man sees these his spiritual Distempers, the more will he beg the removing and taking of them away from him.  
The consideration of this Point: First, It shows us the cause why so few there are in the World which do really mind such Petitions as these are; or such practices as these are of Humiliation, and begging of Pardon; why, it is because they are not indeed sensible of the Condition in which they are. The whole have no need of the Physician, but they that are sick.  
Secondly, It shows us also what is the best and readiest course whereby to make either ourselves or others affencted with Sin, and to be brought to Humiliation for it. And that is, by working in them a true fight and apprehension of it. Where there are but slight thoughts of Sin, there will be but weak inclinations to Repentance; but where Sin is duly acknowledged and owned, it will there be lamented and bewailed; and all the care that may be taken for the shunning and avoiding of it for time to come, and begging help of God to this purpose on David's part. That's the first emphasis in this Connexion, For, as it is an account of Importunity.  
The second is, as it is an argument for Mercy on Gods part: As if he had said, Lord, it is time now for thee to pardon me, For I aclowledge my trespassing against thee. And so there is this in it, That where Sin is most owned, it will be there soonest pardoned. David supposes that God would forgive him, upon this consideration that he acknowledged his Transgression, Psal. 32.5. I said I will confess my Transgressions unto the Lord, and thou forgavest the Iniquity of my Sin: His Confession, it was means tending to his Pardon, and the forgiveness of sin to him.  
And the reason of it is this, because this argues the heart to be subdued and brought in frame. That which God chiefly works at in us, is, to bring down our stomachs, and to cause us to submit to himself; now when this is once done in us, then there's an end, and he has no more to say to us, but is ready to be Friends with us.  
The consideration whereof should work us to this temper and practise. As ever we desire to have our sins pardoned, so let us labour to have our fight of them, and sorrow for them; let us aclowledge them, and own them in ourselves, and be humbled for them. There are many who sometimes in such cases stand upon terms, think it is for their Honour and Reputation, either to deny their sins, or to excuse them, and extenuate them, and make them less. And what do they get by the bargain, but to have them the more charged upon them? No, but the safest and wisest course is with David here, to confess them, and to aclowledge them in all their aggravations, considering that of the Apostle John, 1 Joh. 1.9. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. Mark, It is not said, He is kind and merciful to forgive( as it said in some other places) but he is faithful and just, namely, in the performing of that promise, which he has made upon the condition of confession. He has said, that he will pardon those that aclowledge, and accordingly will do it. So much also for the word of Connexion, For; and so of that whole third verse.   

SERMON IV.  PSAL. 51.4. 
Against thee, thee only have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest.  
There are two evil properties especially which the corrupt nature of man is prove to in regard of sin. The one is to hid and deny it, that it may not appear; and the other is to mince and extenuate it, that it may not appear to be so bad as indeed it is. And on the other side, there are two special properties in a true humble and penitent person in opposition to each. The one is to confess our own sins, and the other is to aggravate and enlarge it. And each of these are here observable in David in this present Scripture. The former we have in the third verse, which I have formerly spoken to. The latter we have here in this verse which I have now red unto you.  
THe whole verse itself consists of two Branches: First, David's Censure or Accusation, which he passes upon himself. Secondly, David's Acquittance or Discharge, which he makes to God. His accusation of himself, that we have in these words; Against thee, thee only have I sinned. His acquitting of God, in these words, That thou mightest be justified, &c.  
We begin with the first, viz. David's Censure or Accusation which he passes upon himself; Against thee, thee only, &c. Where again( for orders-sake) we may take notice of two parts: First, The simplo acknowledgement or Confession; Against thee, &c. And secondly, The additional ingemination of it; And done, &c.  
For the first, His simplo Confession, it is laid down to us in these words; Against thee, &c. And here again two particulars more: First, David's sin considered directly; I have sinned against thee. Secondly, David's sin considered in the reflection or aggravation; Against thee only.  
For the first, His sin in the direct notion of it, that we have in these words; Against thee have I sinned. The meaning whereof cannot be this, as if David's sin had reached to God, so far forth as to do him any hurt; for so it had not, nor could not do. If thou sinnest, what dost thou against him? Or if thy Transgressions be multiplied, what dost thou unto him? as it is in Job 35.6. i. e. so as to work any real inconvenience to him. As we do not profit God by our righteousness, properly so taken; so neither do we in the same acceptation discommode him by our sin, as it is also signified there in that place in the following verses. But against thee have I sinned, i.e. against thy Law and holy Commandments which thou hast given unto me. David here looked upon his miscarriages not only as an offence against men, who were more immediately concerned in it, but also against God himself, whom therefore he does submit himself to; Against thee have I sinned: From whence we may observe thus much, That the Sins which are committed against our Brethren and Neighbours, they are committed against God himself; and breaches of the Second Table they are reductively breaches of the First. Whiles David sins against Uriah and Bathsheba, and Gods People, he sins against God.  
This is so, and will appear to be so upon this account: First, Of God considered as a Law-giver; The breach of any Law, it is a trespass upon him that makes it. And thus is any injury or wrong done to our Neighbours a sin against God; forasmuch as he hath required us to carry ourselves in all equity and charitableness towards them, we violate his Command, whiles we do any thing which is offensive to them. In this sense does the Apostle James tell us, That he that offends in one point, he is guilty of all, Jam. 2.10. How? and in what sense is that? not formally, and as to actual Commission, but eminently, and by way of interpretation. He that breaks but one Commandment, he sins against the authority of all the rest. And so it is here in this particular, because he that wrongs his Neighbour, he trespasses upon the Law of God, which has commanded the contrary. See Jam. 4.11, 12. Therefore in sinning against him, he sins against God himself; that is, first as a Law-giver.  
Secondly, Against God as a Creator. As God is interested in his Laws, and the Commandments that issue from him; so he is likewise interested in his Creatures, and the work of his own hands; so that whosoever does wrong to them, they do consequently do wrong to him also. It is the reason the Lord gives against murder, and shedding of mans blood, why it should be revenged with the blood of them that  shed it; because in the Image of God made he man. Look as he that wrongs the Picture of a Prince, is interpnted to wrong his Person; so he that kills a man, to kill( what he can) God himself.  
Thirdly, Of God, as a Redeemer. Thus it holds in some cases, that those that sin against their Brethren, they sin against him, as so considered. Thus, 1 Cor. 8.12. speaking of those that gave occasion of offence to weak Christians, when ye sin so against the Brethren, and wound their weak Consciences, ye sin against Christ; forasmuch as Christ is the Head, and all Believers members of his Body; therefore by way of sympathy, the injuries which are done to them, are( as he reckons them) done to himself. What ye have done to one of these little ones, &c.  
The consideration of this Point may therefore serve to inform and convince us in this particular. There are many which make nothing of the wrongs which they do to others, even to the Saints and Servants of God, and think that this mischief of theirs is terminated only upon such persons as themselves are, even frail and mortal men, but they are mistaken in so imagining; and when ever God opens their eyes, and shall set home sin fully upon their Consciences, they will have other apprehensions about it; as David here had, who when he comes to lay things together, resolves his sin in an offence against God. It is not, I have sinned only against Bathsheba or Uriah; no, but against thee. And thus will God himself likewise charge it at another day, as he does to Paul, when he met him by the way riding to Damascus, Act. 9.4. Saul, Saul, why persecutest thou me? Christ in Heaven accounted himself persecuted in his poor members upon earth; and so indeed he was, so far forth as he was included in them, and had sympathy with them. And thus much of his sin in the direct notion; I have sinned against thee.  
Now further secondly, It is here in the Reduplication; Thee, and thee only. Now this in regard of the seeming difficulty, at the first appearance, will require a little explication from us. For though we will grant that David sinned against God, yet how could he be said to have sinned against none besides? for( as I in part hinted before) he had sinned against many others. He had sinned against Bathsheba, in violating of her Chastity: He had sinned against Uriah, in taking away his life; He had sinned against his own wife( if now alive) in falseness to her bed; He had sinned against the Army of Israel, in exposing of that to hazard; He had sinned against the Enemies of God, by hardening of them in their wickedness; He had sinned against the people of God, by grieving of their Spirits; and last of all, he had in a great and fearful manner sinned against himself, both in the wounding of his own Conscience, and defiling of his own Body. All which laid together, do enlarge this Sin of his beyond an offence against God; and yet we have it here in the Text, Against thee only.  
How are we then to understand it? surely only is here to be taken for chiefly; and that not only in regard of the sin itself, but likewise in regard of his affection and apprehension about it. This was that which went nearest to his heart in this work which he was now about, of self-reflection and humiliation for Sin, that thereby he had offended God. And so it shows us what is chiefly considerable( upon the like occasion) of every one else. This is that which should principally affect us in all our miscarriages, that they are Trespasses upon God himself.  
This word thee in the Text, it may admit of manifold Reduplications in which it may be taken:  
First, Thee, an holy God; A God of pure eyes, and that cannot endure to behold Iniquity; I have sinned against thee. Sin is still so much the more loathsome and odious, as it is contrary to the nature of those which it is committed against. Now thus it stands to God, when it is committed against him; it is against one who does most of all detest it of any other; Psal. 5.4, 5. 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.  
Secondly, Thee a just God, who wilt punish sin wheresoever thou findest it. If God were one, who though he liked not sin himself, yet could bear with it and indulge it in others, there were no such ground for fear of sinning against him; but now he is one which will be avenged upon Sin in a fearful manner: The wrath of God is revealed from Heaven against all unrighteousness, as the Apostle speaks, so that there is no escaping of his hand: Though hand join in hand, yet the Sinner shall not go unpunished. Amongst men there may be sometimes a corruption or diversion of Justice, but it is not so with God; there's no bribing of him, nor there's no appeal from him: He is the supreme and Ultimate Judge. And therefore as Eli said once to his Sons, 1 Sam. 2.25. If one man sin against another, the Judge shall judge him; but if a man sin against the Lord, who shall entreat for him? When he who should be a Friend, shall prove an Adversary; what a fearful case is this? and thus it is now in sinning against God.  
Yea further( which we may take in here by way of aggravation) who will correct his Children and Servants more especially; You have I known, &c. They are chastened of the Lord, that they should not be condemned with the World. God may sometimes spare wicked men here in the World, because he can meet with them hereafter; but for his Servants, he afflicts them here, as those whom afterwards he means to spare.  
Thirdly, Thee an Almighty God, a God of Power and Strength. There may be sometimes a disposition to Justice, where there is not an opportunity to execute it, nor power to bring it into act. But now God he is able to accomplish his desires in this particular; he does whatsoever he pleases. He can punish, and he can punish in sundry ways; in Body, in Spirit, in Estate, in Relations; He has many ways to meet with Offenders, as he did with David himself in conclusion. And therefore who would not stand in awe of him? who knoweth the power of thine anger? says Moses, Psal. 90.11. And David, Psal. 57.7. Thou even thou art to be feared, and who may stand in thy sight when once thou art angry? And so Job 9.12, 13. Behold he taketh away, who can hinder him? and who may say unto him, what dost thou? If God will not with-draw his anger, the proud Helpers, or the Helpers of strength do bow under him.  
Fourthly and lastly, Thee a gracious God; I have sinned against thee. This was that which affencted David's heart, and indeed more than any thing else besides. I will go to my Father, and say Father, I have sinned against Heaven, and against thee, and am no more worthy to be called thy Son, says the relenting Prodigal, Luke 15.18. Oh to consider what bowels, and mercy, and loving-kindness he had sinned against. This was that which struck him with remorse. As for David, for his particular, God had done great things for him, as himself charges them upon him; had blessed him in his Person, in his Family, in his Government; raised him from a poor shepherd, to be King of Israel, and followed him with all blessings both on the right hand and the left; yea,( which was the main of all) had vouchsafed him much intimate friendship and communion with himself. And now to sin against so good a God as this was to him, oh this was that which did so pinch him, and gull him, and melt him, in the consideration of it; which is likewise the frame, and temper, and disposition of the rest of Gods Servants. This is the bitterness of Sin to a good and gracious heart, to have offended so good and gracious a God.  
And this is the difference betwixt the Repentance of the godly, and the sorrow which is sometimes in other persons. As for other men, they may be sometimes troubled for Sin, as it brings some outward inconvenience to them; and they may be sorry for sinning against God, considered in his Power, and Justice, and Wrath: But to grieve for Sin, as it is an offence against Gods goodness, this is properly the ingenuity of Grace, and Christian Religion, and to be found no where but there. Now this is that sorrow indeed which is most pleasing and acceptable to God, which the Apostle Paul sets a Character upon, 2 Cor. 7.10. Godly sorrow worketh Repentance to Salvation, &c.  
Let us labour therefore to find this more and more in ourselves; and from hence so much the more work ourselves to a right sorrow and grief of heart for our Sins. It is an excellent advancement this of the work of Repentance and Humiliation in us, when we find our Sins but little to move us, and to affect us with remorse, let us then think with ourselves who they are acted and committed against, even against God himself, and that under all the sweet expressions of goodness to us, and then if we have any sense in us, they will work upon us. We see how it is amongst men, where they have received offices of kindness shown unto them, it is a matter of aggravation against them in any unkindness. And how much more then does it hold with God himself, to aggravate our miscarriages against him. And thus much for David's simplo acknowledgement; Against thee, thee only have I sinned.  
We have here further the additional ingemination of it, in these words; And done this evil in thy fight, which has a double emphasis in it: First, Of simplo narration, whereby he acknowledges that his Sin was not unknown, or hide from God. Secondly, Of further aggravation, whereby he does from hence lay the greater load upon it.  
First, He does here simply declare and aclowledge, that this his Sin was not hide or unknown to God; It was in thy sight, and this is here expressed in way of opposition to some other. It was not so much in the sight of men, they were purposedly kept from beholding it; and there was a great care and endeavour to hid it from them. When Bathsheba came, every one else must with-draw, and there was much contrivance of secrecy in the business. Oh, but God for all this was knowing and privy to it, he saw and discerned all the windings and turnings of it. His Plot in making Uriah drunk, that so he might go down to his Wife, and the Conception be thought to be his; And then his Plot in sending Uriah to the Army, that so he might be killed, and himself mary the Widow: and so he does of any one else. We learn from hence, how there is no sin whatever but it is known and manifest to him; All things are naked, &c. Heb. 4.13. This is that which the Scripture does abundantly signify to us, as Psal. 139.1, &c. O Lord, thou hast preached me and known me: Thou knowest my down-lying, and my up-rising, &c. And Job 31.4. Doth not he see all my ways, and count all my steps? And Prov. 5.21. The ways of man are before the eyes of the Lord, and he pondereth all his goings.  
This it holds true according to all the accomplishments of any evil whatsoever.  
First, Take it in the root, which is the thought and intendment of evil. This is first of all in the sight of God; Thou knowest my thoughts afar off, says David. My thoughts, and my thoughts afar off, both in their secrecy, and in their remoteness; what we think, and what we will think for time to come; he knows even that. So he did here in David, he saw the first motions of his heart to those sinful performances which afterwards issued from him; his desires and his contrivances for the bringing of those desires of his about; they were all known unto him.  
Secondly, As the inclinations to sin, so the execution of it, that is seen of him too, though it be done with never so much privacy, As the counsels of the heart are manifest to him, so likewise the work of the hands; not only which is in the view of others, and which all the world takes notice of; but likewise which is most intricate and retired, he is acquainted with it.  
Thirdly, All the excuses and pretences which are made for sin, he sees also these. There are hardly any which are guilty of any sin, but they will have some shift and cloak for their sin, whereby to hid it, and to take off the sinfulness and aggravation of it, as David here had. Now the Lord, he sees through them all, and sees the emptiness and vanity of them.  
Therefore this may serve to awaken and affright men in this respect; and especially as to secret miscarriages. There are abundance of people in the world who carry it fairly as to outward appearance, who yet have their private excursions into ways of wickedness, and their secret haunts of sin; and these please themselves oftentimes in the thought of their concealment from the World. The Adulterer waiteth for the twilight, saying, No eye shall see me, and disguiseth his face, Job 24.15. and so other secret Sinners besides; yea, but they are all mistaken that so imagine. There is an all-seeing Eye that beholds them in their greatest retiredness, {αβγδ}. An Eye that neither slumbers nor sleeps, which may be a sufficient restraint unto them. Indeed there are some which are ready sometimes to question even this, and to think that as men do not see them, so not God neither; which say, How doth God know? can he judge through the thick Cloud? thick Clouds are a covering to him that he seeth not, &c. Job 22.13. And so Ezek. 9.9. The Lord hath forsaken the earth, and the Lord seeth us not. So Psal. 94.7. They say, The Lord shall not see, neither shall the God of Jacob regard it. But what follows there in that place? He that planted the Ear, shall he not hear? and he that formed the Eye, shall he not see? And Esay 29.15. Woe unto them that seek deep, to hid their counsel from the Lord; and their works are in the dark, and they say; Who seeth us? and who knoweth us? There's a woe denounced against them, as such persons who are exceedingly deceitful. And this of the first Emphasis in the words, as considered in their simplo Narration, I have done, &c.  
But secondly, They are further considerable in their enlargement and aggravation; I have done this evil in thy sight, and this makes my sin so much the greater, as having no regard of thy Majesty and Omnipresence in that which was done by me. The aggravation does not lie in this. That he did evil( simply) in Gods sight; for being he did it, he could not do otherwise,( Whither shall I go from thy spirit, or whither shall I flee from thy presence?) but that the presence of God was not a restraint to him from doing it. There were two things here reprovable in him: First, That he did not attend to the presence of God, he did not consider that God saw him. And secondly, That he did not regard the presence of God? He did not care that God saw him, nor was thereby deterred from sin.  
First,( I say) there was his non-attendancy, he did not consider that God beholded him. It was a very great weakness this, and so it is for any other to be guilty of, so to be carried and transported with sin and the secret contrivances of it as to imagine that they are hide from God, or at least not to reflect upon his seeing and beholding of them.  
But secondly, If he did consider God saw him, yet he was little affencted with it. He was so bent upon his sin, as that the Majesty and Presence of God did not awe him at all: This is a great aggravation of sin and which makes it to be so much the more heinous. For a Thief to steal in the very sight of the Judge, is the highest piece of impudence that may be; and thus it is for any man to offend in the sight of God and not to be moved with it.  
Therefore let us look to this, and consider what influence it has had upon us; the observing Eye of God, and what it has not; what a shane is it for any to tremble at the presence of frail man, yea it may be some little child, and beholding them in the commission of sin, and not regard the presence of the holy and pure God. But this when they come to themselves will work sadliest upon them, as it did here in this Text upon David; I have done this evil in thy sight.  
There are two things more, which in this passage may be taken notice of by us. First, The Denomination of Sin, and that is evil. Secondly, The determination of it, and that is this evil.  
For the first, The denomination of it, It is evil. This it is in itself, and in the thoughts of a sanctified Understanding; It is evil, and the greatest evil that is. There's no evil like the evil of sin, and therefore the name of evil is most proper unto it.  
And that upon this account especially, because it separates from the greatest good, which is God himself. There's nothing so opposite to him as sin, and therefore nothing so evil as sin. This is that which he does most loathe and abhor of any thing else.  
This should make us so much the more to loathe it, and abhor it, and detest it ourselves; Ye that love the Lord hate evil, Psal. 97.10. and this evil of sin above the rest. There are some who( as Elihu charges, Job 36.21.) choose Iniquity rather than Affliction, and venture upon the evil of sin rather than the evil of punishment; but these know not, nor understand not what they do; forasmuch as sin is indeed the greatest evil. That for the Denomination.  
Now further secondly, For the determination; It is this evil which David stands so much upon. And there are two things also in this: First; As it does denote the particular Sin. And secondly, As it does denote the principal sin: There's somewhat in both.  
First,( I say) the particular sin, he instances in that, and thereby shows how our confessions and acknowledgements in repentance should be regulated. It is not enough to confess in the general, that we are all sinners, &c. but we must come down to special instances and particularities; I have thus and thus offended, and in these circumstances. Thus Ezra, Nehemiah, Daniel, and other of the Servants of God have done in their confessions to him.  
And there is this ground for it; First, Because hereby we give greater glory to God: God is glorified not so much by our general acknowledgements, as by our particulars. As Joshua said to Achan, when he required a special confession from him; My Son, give glory to God.  
Secondly, Hereby we do more good to ourselves by emptying out that particular wickedness, wherewith we are defiled. As a Physician, when he hits the special Disease which the Patient is affencted withall, then he provides for his greater health and safety.  
Therefore let us take this course with ourselves, in all our Humiliations of ourselves, insist upon the particular; This Pride, this Passion, this Formality, this worldliness, &c. and for this purpose bring ourselves to the Law of God in the particular parts of it, and examine ourselves by them. We see in St. Peter's Converts, That when they heard this, they were pricked in their hearts; namely, that sin which they were in particular guilty of, in crucifying of the Lord of life; till it came to that, they were never stirred, Act. 2.37. And thus it puts them presently upon the inquiry, which is( by the way) a good Item to us, which are Ministers how to order our preaching, by labouring as much as may be to bring men to a sight of their sins, in the several kinds and specifications of them.  
But secondly, As this word ( this) does denote the particular, so also the principal; that sin which was most prevailing and predominant in him, he makes confession of this. There were many other sins besides which David was guilty of, and for which he had cause to blushy before God. Oh, but this evil, it was that which went to his heart. His offence in the matter of Uriah the Scripture calls it that great Transgression; he remembers this. So should all other Penitents likewise do upon the like occasions, when they come before God in confession, and repentance, and humiliation, as they should ransack their whole hearts, and consider what sins they are guilty of; so they should chiefly and principally fasten upon their principal miscarriages, and be humbled for them.  
And that upon this consideration; forasmuch as this, first, does contain greatest matter of humiliation in it; the greater the sin is, the greater cause is there of mourning for it. Look as it is with Physicians in regard of the Body, where there's a multitude and complication of Diseases; they commonly apply themselves to that most, which is most predominant, not neglecting also the rest; Urgentiori symptomati occurendum est. Even so should it be also with Penitents in regard of their souls; as they should be humbled for the particular sin, so for the Principal. And of this we have an example given us, not only in David, but likewise in Paul, who, when he gives any account of himself, as concerning his miscarriages, he still instances in his persecuting of the Church, as his greatest evil. Thus should we likewise do; and take in God Himself for our direction herein; who, when he makes mention of David's failing, still makes mention of this.  
Again, secondly, The principal sin had need more especially to be lamented, as that which will be ready upon all occasions to fly in the face. When mens consciences begin once to be touched, and struck for their sins; as the smallest will not be thought to be small by them, so the greatest will be sure to affect them, and go close unto them; yea, Satan himself will be ready to upbraid them with it. Therefore it is good to be provided against him, by our own voluntary and spontaneons reflections of our own accord.  
Thirdly, As that which does make way for all the rest, and drew others into it. Look as in the body, the prevailing Distemper does show itself in all the subordinate, which do partake of it more or less; so likewise in the Soul. The master and reigning lust, it has an influence upon all the sins besides wherein it is.  
Therefore let us take David for a pattern of repentance and humiliation in this also, who to this purpose is set forth to us. He is exemplary to us in sundry Branches; In his sincerity, in being troubled for this chiefly, that he had sinned against God. In his exactness, in calling himself to an account for his particular miscarriages. In his judiciousness, in pitching upon that evil especially which was most prevailing in him. Now while we have so happy an example before us, how can we without shane do otherwise than comform unto it, and come home to it, as much as we can.  
And so now I have done with the first general Branch of the verse, as it is laid down in these words; Against thee, thee only have I sinned, and done, &c.  
Now the second follows, viz. it is acquitting of him; That thou mayst be justified when thou speakest, &c. Which words may be considered of us two manner of ways, either in themselves, or in their connexion: First, Take them in themselves, and here there are two Particulars; First, A subscribing to the Truth of God. And secondly, A submitting to the judgement of God.  
First, A subscribing to Gods Truth in these words; That thou mayst be justified, &c. From whence we may note thus much, That a gracious heart, it gives testimony to the Word of God; it acknowledges the truth of God in that which comes from him. Thus Joh. 3.33. He That hath received his Testimony, hath put to his Seal, that God is true.  
This may be drawn forth according to all the words which are spoken by God. In his word of threatening, it justifies him here, by fearing and trembling at his word; As good Josiah, when he rent his clothes, and his Heart was melted, &c. In his word of Reproof, it justifies him here, by acknowledging of the fall; Good is the word of the Lord, which thou hast spoken, says Hezekiah, when he was  told of his sin. In his word of Promise, it justifies him here, by believing it, and expecting its accomplishment, as David, Psal. 119.49. Remember thy word unto thy Servant, wherein thou hast made me to hope. In his word of Command, it justifies him here, by yielding Obedience to it, and putting it into practise. Speak Lord for thy Servant heareth, saith our Samuel. Thus in all the words that God speaks, does a gracious heart give testimony to him.  
And we accordingly for our particulars should be careful to do so. It is a great piece of condescension in God, and high honour which he puts upon us, when he will have his truth to be justified by such poor Creatures as we are; and therefore we should be willing to it. To justify him when he speaks to us; And that not only when he speaks by himself, but when he speaks by his Ministers, as he did here with David. He spake to him by the Prophet Nathan, who came with a Message from God to him; and this speaking of his did David justify, and aclowledge, and bear witness unto here in this place. There are many which are so far from justifying the word of God, as that they rather condemn it. As those proud and envious Jews in the Acts 13.45. of whom it is said, That they speak against those things which were spoken by Paul, contradicting and blaspheming. So do many at the Word of God in the mouth of his servants, they carp at it, and pick quarrels with it; because it meets sometimes with their lusts and corruptions which they favour in themselves; yea, but a godly man now he justifies it, yea and blesses God for it. That thou mayst be justified when thou speakest, &c. That's the first particular in this passage, viz. A subscribing to the truth of God.  
The second is A submitting to the judgement of God; And clear when thou judgest. This is another temper and disposition of a gracious Soul, to clear God in his judiciary proceedings. Thus David elsewhere, Psal. 119.75. I know, O Lord, that thy judgments are right, and that in faithfulness thou hast afflicted me. And Jer. 12.1. Righteous art thou, O Lord, in thy Judgments. And the Church, Mic. 7.9. I will bear, &c. That which here in the Psalm, is, That thou mayest be clear; is in the Apostle, Rom. 3.2. That thou mayest overcome, which is to be understood of the equity of Gods proceedings. Innocency overcomes slander, and has the better and victory of it. Whereby he does stop the mouth of all gain-sayers, at least gives occasion for it. As it follows afterward in that Chapter, vers. 19. That every mouth may be stopped, and all the world become guilty before God. There is so much fairness, and clearness, and equitableness, in the ways of Gods judgments, that not only the hearts of his Children, but even sometime the consciences of his Enemies are forced to yield unto them.  
And this is another thing which we should therefore in a sweet manner bring ourselves to; to submit with meekness and patience to Gods corrections, acknowledging the justice of them, and that our punishment is still less than our iniquities have deserved. And thus much of the words in their simplo and absolute consideration in themselves.  
Now further secondly,( to take them in their full scope) We may look upon them in their Connexion with the words immediately before; Against thee, thee only have I sinned, &c. That thou, &c. How do these two clauses hang together? And what may we conceive to be the coherence and dependence of them? For answer hereunto, This word that intentionally or consequentially, it may be taken two manner of ways; Vel causaliter, vel consecutive; either causally or consequentially. Causally, as signifying the influence of that upon this. Consequentially, as signifying the mere following of this upon that. This ( Ut) it hath both significants in it.  
First, It may be taken intentionally thus, Against thee have I sinned; that is, I do confess my sin unto thee, that so thou mayst have the glory both of thy Truth, and likewise of thy Justice. I confess it, it is not I have done it, sinned, that Grace may abound, that's far from the temper of a good Christian, no, but I confess it; I aclowledge my sin, that so I may bring Honour to thee. And so it teaches us thus much, That that heart which is truly mortified and humbled, will glorify God in the acknowledgement of his Justice and Equity towards him.  
Secondly, It may be taken Consequentially, That thou mayst be justified; that is, this follows from it. From my humble confession and acknowledgement, thou art glorified in thy Truth and Justice. And so it teaches us thus much, That the more we aclowledge our failings, the more we give Honour to God.  
This we do two ways: First, In the equity of his Commands, as requiring such things from us. And secondly, In the equity of his Judgments, as punishing us for failing in them.  
Therefore let us from hence be so much the more persuaded to it; not only as our Duty in itself simply considered, but also so far forth as we are bound upon all occasions to promote the Honour and Glory of God. And so ye have the second branch of the Text, and this whole fourth verse.   

SERMON V.  PSAL. 51.5. 
Behold, I was shapen in iniquity: and in sin did my mother conceive me.  
We are still upon the point of David's confession and acknowledgement of his sin. Which we have formerly reduced to two Heads especially, as whereof it consists, Original and Actual; The sin of his Nature, and the sin of his Life. We began with the last first, viz. His actual sin, or sin of his life, as being first of all exhibited in this Scripture, the fourth verse of this Psalm, in those words, Against thee, thee only have I sinned, and done, &c. And this we dispatched the last day. There remains the second, the sin of his Nature, in these words which we have now red unto you, and which we are now to dispatch, with Gods assistance, at this present time; Behold, I was shapen in iniquity, and in sin did my mother, &c.  
IN this present verse before us we have laid forth the natural state of mankind in regard of sin; and that in three branches, which may serve to make up the parts of the Text: First, From the Original of it; I was shapen in iniquity. Secondly, From the conveyance of it; And in sin did my mother conceive me. Thirdly, From the notoriousness of it; Behold.  
For the first, The Original of mans corruption, it is here expressed to be from his very first beginning and entrance upon being; He was shapen in iniquity. For what David here speaks of himself, he speaks not of himself alone, but as that which was together with himself common to all others besides, which had human nature in them,( Jesus Christ only excepted); they are all tainted with sin from the very first. This is clear from sundry places of Scripture, as to instance in some one or two, thus, Gen. 8.21. The imagination of mans heart is evil from his youth, or child-hood, [ Minnegnurau,] Psal. 58.3. The wicked are estranged from the Womb, they go astray, as soon as they be born, speaking lies: Prov. 22.15. Foolishness is bound in the heart of a Child: Esay 48.8. Thou wast called a Transgressor from the Womb. And Ephes. 2.3. We were all by nature the Children of wrath as well as others.  
For the better opening of this present point unto us; we must know, that this Original Sin, wherewith the nature of man is so infected, it consists in two things especially: First, In Adam's voluntary Transgression in eating of the forbidden Fruit, imputed to all his Posterity. Secondly, In the Hereditary Corruption of Nature, propagated and derived to his Posterity.  
First,( I say) This Original Sin, whereof all stand guilty from their beginning, is the first transgression made by Adam; which is called by Divines, Originale Originans. Adam's sin, in the breach of Gods Commandment given him in Paradise, is charged upon all mankind; so that as soon as ever there is a man in the World, there's a Sinner also upon that account. Thus, Rom. 5.12. By one man sin entred into the world, and death by sin: and so death past upon all men, in whom all have sinned, {αβγδ}. So vers. 18. By the offence of One, judgement came upon all men to condemnation. That One was all Mankind, forasmuch as Adam was a common person; who stood not only for himself, but for all his Posterity with him. And thus we find it charged by the Prophet Esay 43.27. Thy first Father hath sinned, and thy Teachers have transgressed against me.  
Secondly, This Original Sin, it consists as in Adam's sin imputed, so in the corruption of Nature derived. This is called by Divines, Originale Originatum: And there are two things further considerable in it; First, A want of that Original Righteousness which once was, and still ought to be in us. And secondly, An inbred proneness and disposition, and inclination to all manner of evil, and antipathy and aversation from good. For Adam having deflowered his Soul by his first transgression did not only vitiate it in that particular, but did thereby also make way for all other sins besides in it, which are effects and consequents of it. And this is that which is here meant by David, when he says, He was shaped in iniquity; whereby he signifies that his whole man was tainted and defiled with this sin; and so it was both in him, and in every one else. This Original Corruption, it is a general and universal Contagion, which does pollute all kind of men, and all men in every part and consideration of them. Look whatever it is which does concur to the making up of a man, whether in Soul or Body, it has a share in this pollution of Nature. And accordingly we shall find it in Scripture to be expressed unto us, by the Flesh, by the body of Sin, by earthly members, by the law of the members, by the old man, &c. to signify that all is defiled.  
The improvement of this Point to ourselves comes to this; namely, from hence to inform us in the state and condition of young Infants, that we may rightly conceive of it, as being such who are defiled with sin, and by reason of it, stand liable to Gods eternal Wrath and Condemnation. If every one be shaped in iniquity, and have sin in them, from their first entrance into the world; then these little ones cannot escape the guilt of iniquity from being fastened upon them: Yea, from hence is it that they are subject to several Sicknesses, and even Death itself, which they should not be, if they had not sin in them, as is signified to us by the Apostle Paul, Rom. 5.14. Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression; that is, over young Children, who had not committed actual sin in their own particular persons, as Adam had done; and therefore we must conclude, that there was in them some other sin( needs) which is original, and the sin of their Nature: Forasmuch as Children have this sin in them, even Infants which are newly come into the World, therefore it is that they are exposed to Gods Wrath, and the expressions of it both in Death and judgement. But so much of the first point, viz. The Original of mans natural Corruption, and that is from his very first beginning and entrance upon being. As soon as he was a man, he was a Sinner. I was shapen in iniquity.  
The second, is the conveyance or derivation of this Corruption to him, and that is by way of propagation; And in sin did my Mother conceive me. That sinful nature which was now in David, and with him, is in all other men; it was derived unto him from his Parents; from both of them. For though the mother be here only name, yet the father is also included, and in other places of Scripture expressed, as Gen. 5.3. where it is said, That Adam after his fall begot a Son in his own likeness, and after his own image; i.e. sinful and polluted; yea, perhaps 'tis also expressed in the Text, as we may take it in the clause before, whiles he is said to be shapen in iniquity; both the conception and the formation likewise they are laid and founded in Sin.  
As for the manner of it, how it is conveyed, we will not now dispute that. There are divers Opinions about it, and each have their Arguments for them. It is enough for us to know this, That man produces his like not only in Nature, but also in Corruption; and the one is consequent upon the other; so that it is impossible for a Sinner to produce any other than a Sinner. Who can bring a clean thing( says Job) out of an unclean? surely not one, Job 14.4. That which is born of the flesh( says Christ) it is flesh, Joh. 3.6. That is, a man who is naturally engendered of his Father and Mother, who are defiled with sin, himself is defiled.  
And the reason of it is this, Because all things do partake of the quality of their Original from whence they proceed. Forasmuch as Parents themselves are sinful, therefore do they propagate and convey sin to their Children; As the three is, so is the fruit. Neither is this Truth any way infringed from the Grace which some do partake of, in that holy Parents they many times bring forth unholy Children; for their sin it is natural, and their own; their Grace, it is supernatural, and comes down to them from above. As a Jew which was circumcised, yet his Child was born in uncircumcision: so a Believer, though himself have Grace, yet he produces his Child in corruption.  
The Consideration of this Point is thus far useful unto us: First, As it teaches Parents how to carry themselves towards their Children; which although it be not to indulge them, yet to pity corruption in them, as considering how themselves have been the occasions of conveying it to them. If a Father should see his Child affencted with some hereditary Disease, the Gout, or the ston, or the like, which he had contracted from himself, this would be ready so much the more to trouble him, and to affect him with grief; not only that his Child were in pain, but that he himself had been the occasion of it to him: And how much more then hath a cause to be affencted in these spiritual Distempers, by how much they are more grievous in themselves, and the consequence of them more fearful to those persons which are the subjects of them? And further, it will hence concern Parents to be so much the more careful and industrious of freeing their Children from sin, so far forth as lies in their power. As they have been occasions of corrupting them, so they should be likewise instruments of reforming them: and as they have been the conveyors of Sin, so they should be also of Grace. Now this is especially done three manner of ways: First, By hearty and earnest Prayers to God for them. There is nothing which a Parent is more bound to in respect and regard to his Children, than he is to the seeking of God in their behalf; and there is nothing which he has more cause to seek to God in their behalf for, than that he would bestow his Grace upon them, as being the greatest comfort and privilege which they are indeed capable of: This is that which was remarkable in Job, Chap. 1. Vers. 5. he sent and sanctified his Children. Sanctified them? How was that? Not by infusing of Holiness into them, that he was not able to do; but by praying to God for them, as the words following do import, where 'tis said that he offered burnt-offerings according to the number of them all: for Job said, It may be that my Sons have sinned, and cursed God in their hearts: thus did Job continually, or every day.  
The second is, By good and careful Education. It is not enough to pray to God, and sit down, and do nothing ourselves; but there must be endeavours joined to our prayers; and that in this respect which we now mention, as to matter of Education. Now this it hath two parts considerable in it, and both conducing to this end: The first is of sound Instruction, and the second is of seasonable Correction; and both of these are exhibited to us in Scripture. First, Sound Instruction; this is an happy means of freeing Children from sin, and of conveying Grace unto them: thus Prov. 22.6. Teach a Child, or train up a Child in the way that he should go, and when he is old he will not depart from it. And Deut. 6.6, 7. These words which I command thee this day, shall be in thine heart, and thou shalt teach them diligently thy Child. There is a great deal of good which is procured by good teaching and instruction, and a great deal of evil which by this means is prevented and driven out for our encouragement in it.  
Secondly, There is as a part of this Education, seasonable Correction, Prov. 6.23. The Commandment is a Lamp, and the Law is a Light, and reproofs or corrections of instruction are the way of life. And Prov. 22.16. Foolishness is bound in the heart of a Child, but the Rod of Correction shall drive it far from him. And Prov. 23.13, 14. With-hold not Correction from thy Child; for if thou beatest him with the Rod, he shall not die: Thou shalt beat him with the Rod, and shalt deliver his Soul from Hell.  
The third way is, Godly Example: Parents must go before their Children in this, as being a powerful means of conveying good unto them, from that natural disposition which is in them of comforming themselves hereunto. Children they do commonly delight to take after their Parents: Now therefore should their Parents do good, that so they may draw them to good in conformity to them. This is the Use which Parents themselves are to make of this Observation, of transmitting of sin to their Children.  
I might add as an Appurtenance hereunto, the bringing of them to the Sacrament of Baptism, which is the Laver of Regeneration, as the Apostle himself calls it, Tit. 3.5. as that which seals to all true Believers their new birth in opposition to their corruption of nature. And there seems to be a great engagement upon Parents in this respect, not only out of that general love which they bear and owe to their Children, but likewise especially upon this particular account, as they have been the conveyors of sin unto them: How can they better make them amends for that evil which they have done them, in defiling them, and polluting them with sin, than by making them partakers of this Seal of the Covenant of Grace? And therefore they should upon this Consideration( amongst others) be persuaded unto it, as for their own greater comfort and satisfaction, so for the good and welfare also of their Children, whom they should beware of depriving of such an advantage as this is.  
Secondly, Here's an Item also to Children from hence, Not to glory too much in their pedigree, and natural birth into the World. Though it be a privilege to be well-born, and to be descended of Honourable Parents, simply considered; yet if we shall consider, how the Noblest that are, they have a sinful and degenerate conception, here is that which may take from it, and may serve to cut the Plumes of the highest and proudest persons that are: in this regard, what dost thou talk of thy Birth, and Race, and Descent? Thy Father was an Amorite, and thy Mother an Hittite; Thou wast shapen in iniquity, and in sin did thy Mother conceive thee.  
Thirdly, Here's a Confutation of the error of those who hold we are guilty of Adam's sin only by Imitation; by taking after his Example: no, it is more than so: It is not only by Example, but by Propagation, and the traduction of a sinful Nature to us; And so ye have also the second thing, which is the conveyance of this sin unto us, In sin, &c.  
The Third is, the Notoriousness of it, in the word Behold. David sets a Mark upon this sin, as being most grievous of any other besides, and so it is; Original sin is the Corruption of Nature, it is the greatest sin that is in the World.  
This it is, and will appear to be so in these regards: First, in respect of the largeness of it, for it does comprehend in it all other sins and evils besides. Every other sin it is determined and circumscribed within its own bounds; so that he which is guilty of this, is not necessary guilty of that, but may be freed from it: A man may be intemperate, and yet not proud; a man may be proud, and yet not unchaste; a man may be unchaste, and yet not ambitious: These sins they do not necessary infer one the other; but as to the actings and improvements of them, are often separated and divided between themselves. But now as for Original sin, it is far otherwise: This it is so far the Source, and Spring, and Fountain of evil, as that it contains and comprehends all kind of evil in it; and those who are guilty of this, they are eminently guilty of all other else with it, and from it. Now this is a sure Rule in evil, That the more enlarged, so much the worse. Take a leprosy or gangrene which spreads over the whole body, and the more spreading, so much the more grievous; and the more parts are affencted with it, the Disease is so much the more notorious. This is the case of Original Corruption, it runs through all, it defiles the whole man, and sets on fire the course of Nature, as St. James speaks of the Tongue, Chap. 3.6. all the faculties of the soul, and all the parts and members of the body, are vitiated by it.  
Secondly, In regard of the strength and power of it: This sin it hath the greatest force of any, and accordingly is expressed to us in Scripture: It is called the Law in the Members, which does govern them and order them as it pleases; it is said to {αβγδ} war, nay {αβγδ}, to led into captivity. It's called the sin that easily besets us, {αβγδ}, Heb. 12.1. The power and force of it is discernible in two particulars especially; first, as it hinders from good; and secondly, as it carries forcibly to evil; for there is both in it.  
First, as it hinders us from good, for so it does most strongly, and so the Apostle Paul himself tells us of it upon his own experience, Rom. 7.18. For I know that in me, i.e. in my flesh, dwelleth no good thing: for to will is present with me, but how to perform that which is good, I find not. And Vers. 21. I find then a Law that when I would do good, evil is present with me. So Gal. 5.17. The Flesh lusteth against the Spirit, and these are contrary the one to the other, so that ye cannot do the things that ye would. And Rom. 8.7. The carnal mind is enmity against God, for it is not subject to the Law of God, neither indeed can be. And Jer. 13.23. Can the Ethiopian change his skin, or the Leopard his spots? then may ye also do good which are accustomend to do evil. This habitual Corruption it hinders from good.  
But then again, secondly, it carries forcibly to evil, Jer. 8.6. Every one turned to his course, as the Horse rusheth into the battle, Gen. 11.6. Nothing will be restrained from them, which they have imagined to do. Ephes. 4.19. Who being past feeling, have given themselves over to lasciviousness, to commit all uncleanness with greediness. This is the force of this sin.  
The third is, the Inherence and Permanency of it; it is peccatum inhabitants, the sin that dwells in us, Rom. 7.17. As for many actual sins, they may be wholly suppressed in us, so as we may never return to them again: But this Corruption of Nature it will always more or less continue; and we shall never be freed absolutely from the actings and stirrings of it so long as we live. There are many more Aggravations which might be added, but these may serve and suffice for this time.  
Now the Application of this Point thus explained, may be drawn forth into this improvement, namely, as matter of just abasement and humiliation to us, and that which may lay us low both in our own eyes, and the eyes of God. And it may do so to two sorts of persons; first, those which are yet remaining and abiding in the state of Nature; and secondly, the regenerate themselves.  
First, Those who are yet in their natural condition; here's a word of astonishment, and advertisement also to them. By how much the more grievous Original sin is in its own nature, by so much the more sad and lamentable is their estate, and they have cause to be affencted with it. There are many people in the World, which make nothing at all of this sin, and think but lightly of it; not considering the great mischief and heinousness which is indeed in it. As for some actual sins, they are now and then affencted with them, according as they may be for their kind; and they have cause so to be, with murder, and Theft, and Adultery, and such as these: Oh but their sin of Nature it is such as they make little of. Now such as these, they are here to be advertised of from this point here before us, that it is the greatest sin of all. Those evils which are founded in Nature, are the worst of any other; and so it is for the evil of sin, because it is more general, and more active, and more continuing, and such as upon all occasions discovers itself in them.  
This concerns not only such persons as are openly and notoriously profane, the Drunkards and Whoremasters, &c. but even those also which are more civil and restrained. Those that carry it never so unblamably, as to their outward conversation in the World, and are free from grosser enormities, yet they have cause to be very much abased and cast down for the sin of their Nature, though there were nothing else in them; and that upon this account; because, first, it does expose them to condemnation as well as any other; and secondly, it does expose them to condemnation more than any other.  
First, It does it as well. Those who have nothing but Original sin in them, as we shewed before of Infants, they are liable to God's Justice from hence; therefore in the place before-cited, Ephes. 2.3. they are said to be Children of Wrath, which they are, for as much as they are guilty of the breach and transgression of God's Law. Whosoever trespass upon the Law of God, they are also subject to the Wrath of God; and thus sure such as are guilty of no more but Original corruption, they carry a cursed nature in them, which is most opposite and contrary to God's Law. Nay further, secondly, It does it more; because the sin is the greater, therefore the condemnation is so also which it does infer and draw along with it, and accordingly so ought to be the grief and remorse for it, even in those which otherwise seem never so innocent.  
There are two things considerable in sin, and so in the sin of Nature; there's the slain and pollution of it, and there's the guilt and demerit of it: Now accordingly there are two things which it concerns those which are in the state of Nature to mind and look after; The one is, to purchase their pardon and reconciliation, because this Nature does expose them to wrath; and the other is to find a change and alteration wrought in them, because this Nature does corrupt and defile them.  
First, They had need to look after pardon and reconciliation, and for this purpose to have recourse to the Fountain of the Blood of Christ; there's no pardon or forgiveness without Him; He is the Fountain opened to the House of David for sin and uncleanness, as it is expressed, Zech. 13.1. and it is His Blood that cleanseth us from all sin, 1 Joh. 1.7. Let all such therefore make their Addresses to Him; and desire of God for Christ's sake to forgive this cursed Nature to them, and no more to reckon or account it upon their score.  
But, secondly, that's not all, they must labour for a contrary new Nature to be bestowed upon them, seeing every one is by Nature a Child of Wrath; and this Nature it is most loathsome and odious; therefore there must be a change wrought, they must be renewed, or else all will not be right with them. Their first birth is polluted, therefore they must be made partakers of a second, partakers of the Divine Nature, 2 Pet. 1.4. This is that which the Scripture still enforces. Thus Joh. 3.3. Except a man be born again, he cannot see the Kingdom of God. And Matth. 18.3. Except ye be converted, and become as little Children, ye cannot be saved; there must be conversion going before salvation. And 2 Cor. 5.17. If any man be in Christ, he is a new creature.  
This is requisite and necessary for sundry purposes; two especially; first, for the better performing of those Duties which God requires; secondly, for the better receiving of that reward which he provided.  
First, For the performing of Duties. So long as a man's corrupt Nature is unchanged in him, so long he is dis-enabled to those Duties which God requires of him. Actions they flow from those Principles which they are suited unto: A man that is dead, and devoid of a principle of life, he cannot exert and put forth the actions of a living man; and so a man that is dead in trespasses and sins, and alienated from the life of God,( as every unregenerate person is that is in his natural condition) he cannot perform the actions of a Christian, and Child of God. Till we ourselves are alive by Grace, all our works are but dead works in us, let them carry never so fair a show and semblance of goodness in them: Let a man pray, and hear, and red, and give alms, and the like; yet if he have not a new Nature in him, and his heart be not changed by Grace, he cannot do them so as God requires, or may accept of him in the doing of them. As the Apostle intimates to us, in Tit. 1.15, 16. speaking concerning those whose minds and consciences are defiled, he says, that they are abominable, and disobedient, and to every good work reprobate.  
Secondly, As this change is requisite in order to service, so also in order to reward. Except a man be born again, and changed by the renewing of his mind, there's no entrance for him into Heaven: Flesh and blood cannot inherit the Kingdom of God, neither can corruption inherit incorruption: It holds true in this sense as well as any other. As there must be a change of the Body, so of the Heart; And as we have born the Image of the Earthy, so must we also bear the Image of the Heavenly. 1 Pet. 1.3. We are begotten again to a lively hope by the resurrection of Jesus Christ from the dead, to an Inheritance, and made meet, &c. This is that which is forgot by many; They talk of Glory, and Happiness, and Heaven, and such things as these; and think to come to them howsoever qualified; whereas they are herein exceedingly mistaken: No, they must be fitted, and thus fitted, by being born again. And thus much as this Point reaches to those which are yet unregenerate, and in their natural condition.  
Now further, there may be an improvement of it likewise to the regenerate, and Children of God themselves; and that to sundry intents: First, in a way of thankfulness to God for their freedom and deliverance. The worse that Original sin is, the greater mercy to be freed from such an evil: This is that which God's Children partake of, they are freed from the guilt of it: There is no condemnation to them that are in Christ Jesus, Rom. 8.1. And they are freed also from the power of it in the same place, which walk not after the flesh, but after the spirit; for the Law of the Spirit of life which is in Christ Jesus, hath made me free from the Law of sin and death. This is that which is matter of praise and acknowledgement in them; and so the Apostle himself makes it in the foregoing Chapter, Rom. 7.25. where having spoken of the miserableness of a state of Nature, and of freedom from it, he breaks forth into this triumphant expression, I thank God through Jesus Christ our Lord, namely, who hath delivered me. Take but our natural birth, that birth whereby we came into the World, and we have great cause to bless God for that, and freedom from the miscarriages of it, as David sometimes does: but for our new birth to bless him more especially; and that so much the rather, as there is so much sadness in a state of Nature; the contrary evil advances this privilege.  
Secondly, In an endeavour to make others partakers of this birth so far forth as we are able; it is that which Paul professes of himself in the behalf of the Galatians, Gal. 4.19. My little Children, of whom I travail in birth again till Christ be formed in you. Thus should Ministers for their people, Parents for their Children, Christian Friends one for another, seeing a natural condition is so grievous, therefore being renewed themselves, to endeavour likewise the conversion of others.  
Thirdly, In a way of caution and wariness for themselves. The grievousness of this Original corruption is a good Item to those which are for the main freed from it, and that because they are freed but for the main; it is in part abiding in them still, and so as producing sad effects in them, if they look not better to it: Therefore they should hence be persuaded to keep a watch over their own hearts, and to remember that they have flesh in them as well as spirit, from whence they may not make too bold with the occasions and temptations to sin, but may suppress and subdue them in them betimes.  
And further, to have sober thoughts in themselves, when they behold the enormities of others; not to be high-minded, but to fear. There are many, who, when they see or hear of others falling into some grievous or notorious sin, are apt from hence to applaud themselves as free from it; but they do not rightly in the mean time consider how far themselves are subject to it; there's not the best man in the World but he hath in him the seeds and principles of that wickedness which is in the worst; and if God should but leave him to himself, and withdraw his assisting Grace from him, they would immediately appear in him, and show forth themselves. The most people judge of themselves rather according to their present temper, than their general disposition and inclination: as Peter, because he was then in a good frame, therefore though all men should forsake thee, yet would not I; not considering what lay at the bottom of his heart, and what seeds there were of cowardice, and falseness, and treacherousness, and perfidiousness in him. As Hazael, Is thy servant a Dog? Oh men will not believe that there is so much wickedness indeed in them as there is, and appears to be so, than when it breaks forth.  
Now therefore it is good to suspect it afore-hand, and to beware of it; and when we see others fall into any sin, as the Apostle advices, to restore them with a spirit of meekness, considering ourselves, lest we also be tempted. Many are apt to be puffed up upon such occasions, as the Corinthians from the incestuous person, 1 Cor. 5.2. Oh they are not thus and thus; yea, but they do not in the mean while consider that corruption which is in them.  
We may further, for this word Behold, take notice of it reflexively, as coming from the Prophet David; and here there are two things especially observable: First, We see here a very good pattern for the work of Humiliation, from the course which is here taken by him: His main business at this present time, as to the particular occasion, was his actual sin, the sin of his life in the matter of Uriah; his murder and Adultery, &c. Yea, but David he stays not here, but carries it farther to his Original corruption, the sin of his Nature; teaching us from hence thus much, what is in like case to be done by any other: Those that would be true Penitents indeed, they must bewail themselves, not only for their actual sins, but also for their Original. Thus David here; and thus also the Apostle Paul, in Rom. 7.23. Oh wretched man that I am, who shall deliver me from this body of death? Oh this body of sin, that is the worst of all.  
And the reason of it is this, First, because this is the cause and first beginning of the other: a Disease must be cured in its root, and in its causes, as in Corporals, so in Spirituals. If it had not been for this sin of Nature in David, there had never been any other sin in him, no murder, nor no Adultery, &c. no, but it was this which gave the first occasion to it.  
Secondly, As it is this which first causes it, so it is this which feeds it, and gives further strength unto it. The more that corrupt Nature does bear sway in any persons, the more do their actual sins issue forth in them, and get stronger hold upon them; therefore this is to be looked to especially.  
And so accordingly it should be by us; we should make this proper use of it, when we observe any sin whatsoever actually to break forth in us. Oh if there be such filthiness in the Streams, O Lord, what is there then in the Spring and Fountain from whence they come? what a wicked Heart is there in the mean time, which is fruitful in such ugly Monsters as these are, that come from it? And labour to be thoroughly humbled in ourselves not only for them, but for this, as we see David is here before us in this place. And to press this home, let us consider thus much, that this is oftentimes the very reason why God does in his Providence so permit it, that many fall into such and such actual sins committed by them; it is for this, that from hence they may the more be affencted with the sin of their Nature, which otherwise they are apt to disregard. It might seem to be an impertinent business, and nothing at all to the purpose, for David now, when he was upon the work of repentance for the sins of his life, to talk of the sin of his Nature, how his Father begot him, and how his Mother conceived him; yea, but he saw that there was very good ground and cause for it; and so there was; and is likewise in the like case for any other besides: that's the first.  
Secondly, We may here further observe, how David makes the most of his sin, and the greatest improvement that possibly he could against himself. He does not mince, and extenuate, and lessen it; no, but he aggravates it, and amplifies it to the utmost in all its circumstances: This is the property of a gracious heart, as we may see in Ezra, Nehemiah, Daniel, &c.  
And there is this ground for it: First, That God may have the greater Honour and Glory redounding to him; the more we take just shane to ourselves, the more we honour and glorify him, both in his Commands, and also his Punishments.  
Secondly, That themselves may have more ease and quietness in their own breasts; the more that the Sin is acknowledged and aggravated so as it ought to be, the more is Conscience refreshed, as it is in Psal. 32.3, 4, 5.  
Thirdly, That they may be also more engaged against it for time to come: Mens Confessions of their Sins, are Arguments against their Commissions of them; and God's people delight in all such ways as may keep them here-from.  
This( for the Use of it) first shows us the difference betwixt the Children of God and other men: as for other men, all their care and endeavour about their Sin, is either to cloak it, or to make little of it, and diminish it all they can; but God's servants are of another mind, namely, to aggravate it, and make it more.  
And therefore( secondly) we should be persuaded to do so too, as David, I have sinned, I have sinned exceedingly, I have done very foolishly, &c. So brutish was I and ignorant, yea, as a very beast before thee, &c.  
Indeed we must add also this by way of caution, That we do it discreetly, and in a due manner, that so Satan may not get an advantage against us; for we are not to be ignorant of his devices, 2 Cor. 2. Vers. 11. We have not liberty to slander so much as ourselves, nor to give false judgement upon our own ways; but so it be done in truth, and holy awfulness, we can never say too much against ourselves in this particular, from whence God may have the greater Glory, and ourselves at last the greater comfort and refreshment. So much for that, and so also of this whole Verse.   

SERMON VI.  PSAL. 51.6. 
Behold, thou desirest truth in the inward parts; and in the hidden part thou shalt make me to know wisdom.  
There are two grand sights or spectacles, which it concerns every Christian very often to present to his view, and to contemplate in regard of himself; The one is, his condition by Nature, and common defilement; And the other is, his condition by Grace, and special Regeneration; what he hath been, and what he is: And each of these, as very much conducing to the furtherance of the work of Repentance and Humiliation in him, upon occasion of any actual miscarriage. The former it serves to aggravate sin in the cause and Original of it: Those streams which issue from so foul and polluted a Fountain, must needs be very vicious. The latter it serves to aggravate sin in the Circumstances and Concomitants of it: Those sins which are committed against so much favour and inablement to the contrary, must needs also be very heinous. Now both of these are here in this Scripture propounded by the Prophet David, as an Advancement of this work in himself, in his Confessions to God. The first, we have tendered to us in the fifth Verse of the Psalm, Behold, I was shapen in iniquity, and in sin did my Mother conceive me; Here's his condition by Nature, and a mark of Observation upon that: The second we have exhibited to us in this sixth Verse now before us, Behold, thou desirest truth in the inward parts, and in the hidden part thou hast made me to know wisdom.  
IN this whole Verse before us, we have two general parts observable of us: First, A Description of the Nature of God in general; and Secondly, An Intimation of God's carriage to David in particular. His Nature in general we have described to us in those words, Behold, thou desirest truth in the inward parts. His carriage to David in particular, that we have in these, And in the hidden part thou shalt make me, &c.  
We begin with the first, viz. The general Description of God's Nature: Thou desirest, or delightest in Truth in the inward parts. By Truth here we are to understand a general uprightness and integrity of spirit, which in other places of Scripture is called Sincerity; and by the inward parts we are to understand the secret Chambers of the Heart, God takes a special delight in such a frame of soul as this, from whence men become real and sincere toward him. This it is called emphatically by the Apostle Paul, 2 Cor. 1.12. Godly sincerity, or sincerity according to God, {αβγδ}, which is it upon a various account. First, Because it is God who is the Author of it; It is He that works it. Secondly, Because it is God who is the Object of it; It is He whom it is especially directed and carried unto. And, Thirdly, Because it is God who is the Approver and Rewarder of it; It is that which He desires and delights in above any thing else besides. Where we must still understand it exclusively, as that which nothing less will please him, and serve his turn. God so delights in sincerity, as that nothing below sincerity is well-pleasing or acceptable unto him. He so desires truth in the inward parts, as that where this truth is not found, he rejects all pretences whatsoever. And he so desires truth in the inward parts, as that where this truth is found, he bears also with many weaknesses and imperfections. This is the main business which God rewards and looks after in a Christian, even sincerity and truth of heart. Thus Psal. 119.1. Blessed are the upright in their way. And Prov. 11.20. They which are upright in their way, are the Lord's delight. And 2 Chron. 16.9. The eyes of the Lord run to and fro through the whole earth, to show himself strong in the behalf of those whose hearts are perfect towards him: Still this uprightness, and perfection, and integrity, and sincerity of heart, is preferred by God as that which is most acceptable and well-pleasing in his sight.  
And the reason of it is clear, because, First of all, God is Truth himself; He is the first which is sincere, and so loves sincerity in us. Delight it is found in correspondency and suitableness for the most part: The better that any are themselves, the more they love goodness in others. Now thus it is with God himself in this particular, He is the God of Truth, and so he loves it, and delights in it; it is a part of his blessed Image whereunto we are renewed, Righteousness and Holiness of Truth, as it is Ephes. 4.24. And because it is so, therefore he cannot but approve it, and take special complacency in it, as his own Reflection. He is Truth in his Nature, The Faithful and Amen, as the Scripture stiles him. And He is Truth also in his Performances, and all his Dispensations to the World. The Works of his Hands are Verity and judgement, all his Commandments are sure, they stand fast for ever and ever, and are done in truth and uprightness, Psal. 111.7, 8. Now because it is so with himself in his dealings with us, he does but justly and equally expect it to be so also in our dealings with him. As it is in dealings of men one with another, where they mean truly and honestly themselves, they make account that those they deal withal should do so too, and take it ill from them when it is otherwise.  
Secondly, God desires Truth not only as most agreeable to himself in his Nature and Works, but also as most suitable to those ends which he propounds to himself in us: There's no man loves to be deceived, because thereby he is frustrated and disappointed; which although God cannot be said to be directly, yet he may be in regard of our carriage and behaviour of ourselves towards him, which he would not be.  
Thirdly, As it is that which gives a being to all grace and goodness in us: Goodness and Truth are convertible and reciprocal, that is, they are one and the same, so that what is not the one, is not the other, not only in metaphysics, but in Morals. Truth it is not a distinct and particular Grace in itself, but it is general, and runs through the Veins and Bowels of all. It is true Faith, and true Love, and true Hope, and true Repentance, and so of the rest. There are two Graces in Christianity which are not Specifical, but Universal, and of a transcending Consideration: The one is, Perseverance, whereby we are good to the end; And the other is, Sincerity, whereby we are good in good earnest.  
For the further opening and enlarging of this present Doctrine, it will not be amiss for us to consider, wherein this Truth or Sincerity here spoken of does consist, and expresses itself; which we may take in these following particulars.  
First, In the Aim and bias of the Soul, whereby, and whereunto it is carried. Mens Sincerity is according to the ends and purposes which they propound to themselves: A sincere-hearted Christian he looks at God in all, and his Glory as the main end of his Actions, that God in all things may be glorified through Jesus Christ, 1 Pet. 4.11. Hypocrites they have other ends which actuate them, and put them on upon good; the praise of Men, and the applause of the World, their own Prosit, or Ease, or Honour, or Carnal Advantage: but Sincerity it carries a man to God as to his utmost scope, and therefore they are both joined together there in that place, 2 Cor. 2.17. But as of Sincerity, but as of God; the one being an explanation of the other: Sincerity it looks at God, and so much as there is of that in any man, so much is He especially taken into Consideration of him, as to whom his whole life is directed as the proper scope; and that not only in things necessary, but indifferent; not only sacred, but common, as 1 Cor. 10.31. Whether therefore ye eat or drink, or whatsoever ye do, do all to the Glory of God. Those things which other persons do but upon natural or civil considerations, a good Christian does out of a special eye and respect to God.  
Secondly, This Sincerity it is considerable in Universality. Where this Truth is in the inward parts, there will be a respect had to all God's Commandments; and that whether as to the practise of duty, or to avoiding of sin. In matter of duty, to do all that God requires, though never so contrary and repugnant to our natural inclinations; In matter of sin, to avoid all that God forbids, though never so pleasing and delightful to Flesh and Blood. Sincerity, it will not consist with any corrupt reservations whatsoever; He that offends but as to one part of the Law, he is a Breaker of all; and he that makes not conscience of every sin, he makes conscience of no sin. Sincerity it is of general extent, and which commands the whole man in all those things which are belonging unto him: For this purpose it closes with all those means which herein may be any way helpful unto it: It likes those Persons and Doctrines which come nearest and closest to it, and restrains those corruptions which it is most incident to.  
Thirdly, Sincerity is considerable in its intimacy, and secret goodness; therefore it is called here expressly, Truth in the inward parts, because it reaches even to them, and is observable there: Every one's sincerity is according to the frame of his heart, and the temper of his spirit in him; and so upon that account, the further ye search him, the better. That Good which is in him lies lowest, and nearest the bottom; like good Metal, which the deeper it is, still the purer. As for carnal persons and Hypocrites, they are now and then a little guilded over, and make a fair show at the top, but uncover them, and there's nothing in them but dross: like painted sepulchers, as our Saviour himself makes the comparison, which indeed appear beautiful outward, but are within full of dead mens bones, and of all uncleanness; even so they also appear outwardly righteous unto men, but within are full of hypocrisy and iniquity, Matth. 23.27, 28. Whereas on the other side, those which are sincere, they have some infirmities open and manifest, but a great deal of Grace unseen and undiscerned.  
Lastly, It is considerable also in its constancy and continuance to the end. Sincerity it is accompanied with perseverance: Those which are good indeed, they will be always good. Hypocrites they have their slashes and good moods, which like Land-waters are quickly dried up: But gracious persons they have a stock of Grace in them, from whence they come to go on, and persist in goodness. They are good in all places, in all times, in all estates and conditions, in public and in private, at home and abroad, in prosperity and assliction. Where there is Grace in Truth, there will be Grace also in continuance: Though there may be ebbings and flowings as to the degrees, yet for the substance it will be still the same; yea, and after some accidental intermissions, it will in time again return to its former vigour.  
Thus have we seen this Truth and Sincerity, what it is, and wherein it consists. Now the improvement of all to ourselves comes to this: First, As a word of Excitement and Exhortation to us: Seeing this is that which God so much desires, and takes pleasure in; therefore it is that also which we ourselves should most pursue and follow after, and nothing less should satisfy and content us. We should take heed to our spirits, as the Prophet Malachy advices; and here, as the Prophet David, look to Truth in our inward parts. There are a great many of people which rest only in the shadow of Religion, and a form of Godliness, the common Profession of Christianity, performance of such and such Duties, and to be well accounted of, and esteemed in the World; and when they can but reach to this, they sit down, and there's an end. But, alas! where's this Truth in the mean time which we now speak of? where's this Uprightness and Integrity of heart? Let such as these now consider with themselves what is here propounded to them as matter of their endeavour.  
And to set home this Exhortation the more effectually, let them take in with them but three Considerations. First, That it is this alone which does gain them acceptance with God, and make their actions well-pleasing to him: This is the very Argument in the Text, Thou desirest, or delightest in Truth, as the Hebrew word properly signifies. We should in all that is done by us, labour to approve ourselves to God, who is our Master, and sets us on work: Now we cannot do so without this; it is not the speciousness of performances which takes with him, but the sincerity: Let men pray, and fast, and weep, and humble themselves outwardly; yet if this be not done in Truth, it is but as the killing of a Swine, or a Dog. When ye fasted, did ye fast unto me? even unto me? is the Question put by God, Zech. 7.5. When such things are done but out of a custom, or humour, or any sinister principle whatsoever, and not done out of respect to God, it is all but so much time and labour cast away. There's no eternal recompense or reward to be expected of it; so much sincerity, so much acceptance.  
Secondly, As it is most acceptable to God, so it is also most comfortable to ourselves. It is the Truth of Grace which gives the Comfort of it, and not the appearance. Men may perhaps for a while be tickled with the good thoughts which others have of them, and satisfy and please themselves in them: But, alas, this will not hold at another day; in the time of trouble and temptation, when Conscience shall come to reflect, and Satan shall set in with it, then there will nothing so disquiet men, and drive them to despair, as their hypocrisy, and double dealing both with God and their own souls. As on the other side their Sincerity will stand them then most in stead, when men are that which they should be, they will then delight in that most which God himself delights in, and judge of things according to the judgement which he passes of them, whose judgement is according to truth.  
Yea, This is that which will be most comfortable in death itself. As long as men are well in health, and have all things prosperous about them, it may be it is no great matter to them what kind of hearts they carry in them, so they may but put a good face upon it to the World, and carry it out well there, they'll make a shift to do well enough: but in final Sickness, and the hour of dissolution, then it will be otherwise with them, then they will have other kind of thoughts about themselves. When men must go out of the World, and come to give up their account indeed at God's Tribunal, they will then have but little comfort in juggling, and dissembling, and cheating, and flourishes, and pretences. No, but then, what Truth, what Truth in the inward parts, that will be worth all unto them. As we see it was with good Hezekiah, when he had the sentence of death past upon him by the Prophet Isaiah, what was his greatest comfort and consolation then? Oh Lord, says he, remember how I have walked before thee in Truth, and with a perfect heart, and have done that which is good in thy sight. This was that which was his greatest comfort then, and so will likewise be the greatest comfort of any one else besides that walks as he did. As the want hereof will be an occasion of the greatest discomfort, when men shall think, and think truly, that all they have done it has been only in hypocrisy, and merely to serve their own turns without any respect to God, this will set close and home unto them; so much sincerity, so much comfort. That's a second Consideration.  
Thirdly, So much sincerity, so much improvement. Truth it is followed with Growth, not only as an evidence, but an effect. To him that hath shall be given, but from him that hath not shall be taken away even that which he seemeth to have. Where there is Grace only in appearance, and not in sincerity, there is often-times a decay of those common Gifts and Graces in people which sometimes they were partakers of; whereas on the other side, where 'tis in truth and reality, there is a greater measure of saving and sanctifying Grace bestowed upon him; and this to quicken this present Exhortation for our endeavours after sincerity and truth in the inward parts, which is so much commended.  
Where not only to quicken, but to help it, we should beg and desire of God to set us right in this particular. Search me, O God, and try my heart, &c. Psal. 139. v. ult. We should desire God to search us, and we should search ourselves, and call ourselves to a frequent account to this purpose, as that which will herein be most advantageous to us; often reckoning it reduces those which are otherwise subject to falsehood, &c.  
And we should with David set the Lord always before us; consider that we are in his presence, who searcheth and trieth the reins, and so do every thing as in his sight: say with the Church there, Psal. 44.17. If we do thus and thus, shall not God search it out? for he knoweth the very secrets of the heart. And with Job, Doth not he see all my ways, and try all my paths? Job 31.4. And with Solomon, The ways of men are before the eyes of God, and he pondereth all his paths, Prov. 5.21. Thus we should upon every occasion set ourselves in God's presence, as of sincerity, in the sight of God, they are both joined together in that fore-mentioned Scripture, 2 Cor. 2.17. And thus may we improve this Point in a way of Excitement; because God desires Truth in the inward parts, therefore we should desire it likewise; and not only desire it, but endeavour it.  
We may, Secondly, improve it further in a way of encouragement in the midst of many defects and imperfections which we are subject unto; this is that which is the comfort of the Saints, Thou delightest in Truth in the inward parts; and this is that with which thou art satisfied. The best that are they find several wants and failings in themselves, from whence they might be ready to be dejected and cast down in themselves; but here's that which may serve to sustain them, and keep them up, that the Lord regards the integrity and sincerity of their hearts which is in them. He does not judge of them according to those weaknesses which are in them, and bewailed, but that uprightness which is in them, and cherished and preserved more and more; Sincerity it is all in all with him.  
Therefore so long as any can make this good to themselves, they have from hence good ground of hope, that God will deal graciously with them at another day; and they may strengthen themselves from it against all the fiery darts of the Devil; that though they have not that measure of goodness in them which they could wish and desire, yet what they have, they have in sincerity and uprightness of soul. Our joy it is from the degrees of Grace, but our comfort it is from the Truth of it; this it is de esse Christiani, and that it is de been esse: The one is as to the being of a Christian, and the other as to his well-being. Look as a Child which has the proportion of parts in him, he is a true man as well as one that is grown, and come up to maturity; even so is it here also in Christianity: That person which hath Truth of Grace in him, though but in weakness, and a small degree, is a true Christian as well as one that hath more.  
again, As this is matter of comfort in the weakness of Grace, so likewise in the remainders of Corruption, and those necessary and unavoidable infirmities which do adhere to the best of the Saints, that God still looks at their sincerity, and the truth of their inward parts: Where they hold fast their Conjugal Affection, he bears with some slips in them; where they break not Covenant, he still holds their Friend.  
Nay further,( that we may give you the full sense and scope of the place) we may add this, though it must be taken with a great deal of caution, and holy fear. God considers what truth of Grace there is even in the time of greater miscarriages, as it was here the case of David in the Text, who was now at this time in as sad and miserable a condition as ever any poor soul was that pretended to God and Religion; wherein Grace was at the next door of being wholly extinct in him; but yet through God's mercy it was not; his life it was yet in him, as it was in Eutychus when he fell down as dead; and although his outward carriage and behaviour were very suspicious, yet God beholded the remainders and sparks of Grace and goodness in him; his spirits were retired to his heart, and there was some truth in his inward parts, which God had regard to. But besides the Consideration of these words simply in themselves, we may here a little look upon them reflexively, as coming from David, and in the coherence which they baer in the Text, which may be of various Consideration; we'll reduce it to three Heads especially.  
First, As an aggravation of his sin, and an advancement of the work of repentance and humiliation in himself. He was now in the full career of Confession, as we may see if we cast our eyes back upon the foregoing Verse, I was born in iniquity, and in sin did my Mother conceive me. Now lest any should be ready to think that he did hereby go about to lessen and extenuate his iniquity, he does rather signify an enlargement of it, from the work of Grace wrought in his heart, and those Principles of saving Illumination which he was endowed withal, but had not walked agreeably unto. He was not only guilty of the corruption of Nature, but of the stifling of Grace, which was a very high provocation in him. The better Principles and Qualifications that God at any time bestows upon any, the more do they sin against him when they walk contrary to them.  
Secondly, It has in it the force of a Caution and Admonition to himself. He was now( as I said before) upon the work of Confession and Humiliation: Now lest he should be ready to please himself with this work barely performed, in an external and superficial manner, he does here seasonably in his addresses to God awake himself by this serious Consideration, That God requires Truth in the inward parts; so that he might not think it enough for him that he did now confess and lay open his sins to him, except he did indeed really depart from them; which is a point to be also considered by all men else upon the like occasion, not only to rend their Garments, but to rend their Hearts; nor to confess their sins only, but to forsake them.  
Thirdly, It has the force of an Argument and Motive to prevail with God for mercy: Lord, Thou delightest in Truth in the inward parts; and because Thou delightest in it, therefore I present Thee with it, and bring it to Thee, which by searching Thou shalt find in me, that so Thou mayst the rather be persuaded to take compassion upon me. This is a great encouragement to God's Servants in their accesses to Him, when they can confidently assert their sincerity and integrity before Him, as David here seems to do, Lord, Thou delightest in Truth in the inward parts. And so much of the First General in the Text, which is the Description of God's Nature in the general.  
The Second is, the Intimation of his carriage to David in particular, in these words, And in the hidden part thou shalt make me to know wisdom. This must not be divided from the other, but yet will require so much the quicker dispatch, as it is in a manner but the Reflection and Reduplication of it: where by the way I must premise thus much as to the right understanding of the words, That according to the Hebrew phrase, here is the future put for the preterperfect-tense, Thou shalt make me, &c. that is, Thou hast made. It is not so much a signification of somewhat to come, as rather a Declaration of that which is past, and which already he had found in himself. We'll look upon this clause two manner of ways, in its proposition, and in its scope; as it lies in the Text absolutely, and as it came from David, who uttered it upon this present occasion.  
First, Take it in its proposition, And in the hidden part. Wherein we have divers particulars further considerable of us: First, here's the Nature of Grace, and that is as it is called Wisdom. Secondly, here's the Worker of Grace, and that is, as He is signified, God. Thirdly, here's the Seat of Grace, and that is, as it is here expressed, The hidden part. Lastly, here's the Conveyance of Grace, or manner of working it, and infusion of it, and that is in this, Thou shalt make me to know.  
We begin with the first, viz. the Nature of Grace; it is Wisdom, so the Psalmist here calls it, so the Scripture in several places besides, especially in the Book of the Proverbs, puts this denomination upon it. I shall not need to instance in particulars, they do so often occur, and so not only in the Old Testament, but in the New, as Jam. 3.17. The Wisdom that is from above, &c. It's called so, and may very well be so, as having indeed the Properties of Wisdom most agreeable to it. Wisdom it is provident for the future, and does not only look at the present; and so is it with Grace: Wisdom, it takes thing▪ altogether, not only singly and alone by themselves, but in their conjunction; and so Grace: Wisdom, it looks after the main chance, and that which is chiefly to be looked after in the neglect of impertinencies and supersluities; so likewise does Grace. And divers such like properties as might be added considerable in it, and justly giving this appellation to it, which I cannot now insist upon, it is enough for us that the Holy Ghost himself is pleased thus to phrase it to us.  
The Use which we may make of it, is accordingly to apply ourselves to it, and to endeavour after it. There are many who do sometimes vainly affect the Name and Opinion of Wise Men; but how do they appear to be so? Wisdom is justified of her Children, according to this expression in the Text; what savour have they of the things of God? what Divine and Spiritual Knowledge? what work of Grace wrought in their hearts? Surely if they be not wise thus, they are no better than plain Fools in the midst of all their wisdom. He is wise indeed that is wise to Salvation, and that's wisdom indeed to know God as he is revealed in Christ, who is alone made wisdom to us, and in whom are hide all the Treasures of Wisdom and Knowledge. This was that which David accounted his greatest wisdom, and whereby he became wiser than his enemies, Psal. 119. And so should we with him: It is not worldly Craft and Policy, the Wisdom of the World, or the Wisdom of the Flesh, which should be minded and regarded by us; but this Wisdom of God. And so much for that, viz. The Nature of Grace.  
The second is, The Author of Grace, the Worker of this Regeneration; and this is here expressed to be God himself, Thou hast made me to know, &c. This seems to be added in opposition to that which he had premised and set down in the foregoing Verse: There he had  told us, that he was born in iniquity, and in sin did his Mother conceive him. Corruption it was conveyed to him by Nature; yea, but Grace it had another conveyance and derivation of it: This it came not to him from his Parents, but from God himself; Flesh and Blood had not taught it him, but his Father which was in Heaven, Matth. 16.17. and so he acknowledges Him in it. In Job 38.36. God puts the Question to Job in a way of Expostulation, Who hath put Wisdom into the inward parts? or who hath given Understanding to the heart? implying that it was himself alone, and no body else; which is true not only of Natural Wisdom,( as it is) but of Spiritual, and of that more especially; it is God alone who is the Bestower of it.  
Therefore we see here both where to fetch it, and also to return the Glory of it. If any man lack this Wisdom, let him ask it of God, Jam. 1.5. And with this Prophet David, desire of God to teach him both his Will and Ways, and to put his Spirit into him. again, if any man have Wisdom, let him here aclowledge the Spring and Rise of it, from whence it proceeds; it is the Lord himself, who here makes difference betwixt man and man, and calls some to tho knowledge of himself, whiles he leaves others in their natural condition.  
The third particular, is the Seat or Subject of this Wisdom, which it resides in, and that is here expressed to be the hidden part; that is, the Soul and inward man: though it may also signify the Object and Matter which this Spiritual Wisdom is conversant about. And if ye will, we will take notice of both; or further, thirdly, the manner also of conveyance, as if he had said secretly, and after an hidden manner, as some Interpreters render the words, which we may likewise add to the former. So then( in brief) here is the sum and substance of what the Psalmist does out of these words exhibit unto us: First, That the Excellency of Religion lies in the inward man: Secondly, That a good Christian is acquainted with the Mysteries of Religion: Thirdly, That the conveyance of his Grace and Spiritual Wisdom are oftentimes secret and undiscernible. Each of these are here implyed in this Be-sathum which we have here in the Text.  
First, I say, the Excellency and Prime of Religion it lies in the inward man; this David does signify emphatically, whiles he says, In the hidden part thou shalt make me to know Wisdom. This agrees with that which we had before of Truth in the inward parts, but yet is a little further enlargement and addition unto it. This is that which the Scripture does still every where signify to us, as Rom. 2.28, 29. He is not a Jew which is one outwardly, neither is that Circumcision which is outward in the flesh; but he is a Jew which is one inwardly, and Circumcision is that of the heart, of the spirit, not of the letter, whose praise is not of men, but of God. So 1 Pet. 3.4. Whose adorning let it not be, &c. but the hidden man of the heart, which is in the sight of God of great price. So Psal. 45.13. The King's Daughter is all glorious within; that is, her Ornaments are Spiritual and Internal, not Worldly and Earthly, Cant. 1.5.  
This therefore first shows us the vanity and mistake of all such persons as those, as make Religion to lye only in outward Ceremonies, and a Carnal Worship, as we see it is in Popery more especially; and so for others which make it lye only in outward Duties, as Formalists, and Hypocrites, &c. who rest in things done, &c. and never look after their affections in them. No, there's somewhat more in it than so; it is not so much the Action, as the Principle; nor the Performance, as the Heart and Spirit from whence it proceeds: God is a Spirit, and they that worship him, must worship him in spirit and truth, Joh. 4.24.  
again, We see whence it is that there are oftentimes such sinister conceits both of Godliness and Godly Persons; it is because that their wisdom lies in the hidden part. The best of a Christian is that oftentimes which is least of all seen in him, and does least show itself in outward appearance: not but that there will be likewise expressions as there is occasion for them. Grace it is not an unfruitful Principle, or which works all within doors; but here it begins, and is first of all seated in the hidden part.  
Where this hidden part is, further is to be understood not only of the judgement and Understanding, but Will and Affections: It is not in the Soul only, but in the Spirit, for the Scripture distinguishes them also in several places, as 1 Thess. 5.23. and Heb. 4.12. The Spirit, which is the Closet of the Soul, as I may so express it, and the hidden part of the hidden part, which is the inward man, the Chamber within the Chamber, as the Hebrew phrase has it.  
This is the Nature of Grace, that it lies inward, and it lies deep. Ratio Divina in medulla est non in superficie, says Tertullian; and as the Scripture itself is the sense of it, not always the first expression: so Religion it is the marrow and spirituality of it, not the outward carriage and profession; and that's the first thing here intended. The second is this, A Christian is acquainted with the Mysteries of Religion, in the hidden part, taking it not only subjective, but objective, so the Septuagint and Vulgar Latin, {αβγδ}, Occulta sapientia tuae, &c. This is the privilege of Believers, To you it is given to know the Mysteries of the Kingdom, &c. Matth. 13.11. And 1 Cor. 2.7. We speak Wisdom amongst them that are perfect.  
This may admit of a various Explication: First, As to matter of Doctrine; Those Truths which others are unacquainted with, God reveals to those which are his Children, as concerning the Scriptures and Doctrines contained in them.  
Secondly, As to matters of practise and Christian converse with God, there are the secrets of God's loving embracements, which he vouchsafes to the Soul, of which more eminent Christians have experience; The hidden Manna, as it is called Rev. 2.17. David before his fall had great experience of this, and preys for it afterwards, The secret of the Lord, Psal. 25.1.  
Thirdly, As to matters of Providence, the Mysteries thereof, The Lord reveals his secret to his Prophets, Amos 3.7. The Wisdom of the Times, to know and understand them, Dan. 2.21, 22. He giveth wisdom to the wise, &c. He revealeth the deep and secret things.  
This is a great Honour to the Saints, and shows their prerogative above other persons: They need not now consult with Stars and Wizards, and such Fopperies as these; they have a better Teacher and instructor of them, even God himself, who in these hidden things makes them to know wisdom, &c.  
And that's the second Interpretation, as it refers to the object known. The third is as to the manner of Instruction, In secret, i.e. By a kind of whisper and private conveyance: God does graciously and by degrees instill holy Principles and Truths into the Hearts of those that are his.  
This must not be taken as excluding the Word, which is the ordinary way of God's Teaching in the Ministry; but it is from the Spirit joining with it; He sets home the Word upon the heart; and what the Word speaks to the ear, the same does he himself to the Conscience in his Applications to it. As Psal. 81.7. I answered thee in the secret place of Thunder: The Thunder, that's public enough; but there's the secret of the Thunder, which all that hear the noise of it do not perceive, &c.  
And so in secret. Take it also for the place, in remoteness, and solitariness, and secession, where there is withdrawing from the company of others. God gives many a comfortable Instruction, and Intimation, He giveth songs in the night, as it is Job 35.10.  
All comes to this, That we should wait upon God in all his ways of Instruction, and learn to profit by him: Whether he teaches us openly or secretly, in public or in private, in company or alone, still to be learning of him, and to be able to say, That he hath made us to know Wisdom.  
There's somewhat else still behind, which I had once thought to have dispatched at this time; but I see I cannot, and therefore must leave it, God willing, to the next occasion.   

SERMON VII.  PSAL. 51.6. 
And in the hidden part thou shalt make to know Wisdom.  
We must still remember the general Argument which we are upon in the Course of this Exercise; and that is to lay open unto you the Duty of self-purifying. A main Branch of this Duty consists in the Work of Repentance and Humiliation, whereby we discharge ourselves of that Guilt which we have formerly contracted: And this again it is best performed when it is done with the greatest ingenuity, and heartiest confession and acknowledgement. The more our sins are displeasing to us, the more are we pleasing to God, and likeliest to be accepted of him in our approaches to him for pardon and remission of them to us. Now this is that which is here eminently observable in the practise of the Prophet David, who is here propounded as a pattern to us: He amplifies and aggravates his sins both from the consideration of God's Nature in general, and from his carriage also to himself in particular: The former in the first part of the Verse, Thou desirest Truth, &c. And the latter in the second, And in the hidden, &c. The first of these we have already dispatched.  
THe second general part of the Text, is the Intimation of God's carriage to David for his particular; which is signified in these words, And in the hidden part thou shalt make me to know Wisdom. We may look upon this clause two manner of ways: First, in its simplo Proposition: Secondly, in its Scope and Reflection, according to the force which it carries here in this place.  
And, First, to take it simply in its Proposition, we will begin with it so; wherein we have already propounded four particulars: First, The Nature of Grace; and that is Wisdom. Secondly, The Author of Grace; and that is God. Thirdly, The Seat of Grace; and that is the hidden part. Fourthly, The Conveyance of Grace; and that is Instruction, or saving Illumination. The two former of these we have already spoken to, and dispatched; and the third we have a little entred upon, and only mentioned somewhat to be handled, which we were prevented in by reason of the time; we shall now, with GOD's gracious Assistance, enlarge it further, and so proceed.  
This Third is expressed to us in that word Be-sathum, which our last English Translation renders in the hidden part, though some others have other senses and conceptions of it. We may briefly reduce it to a threefold Interpretation: Either, First of all, as taking it subjectively, the hidden part for the hidden part of the man. Or else, Secondly, as taking it objectively, the hidden part for the hidden part of the wisdom. Or else, Thirdly, as taking it modificatively, the hidden part for the hidden way of the Conveyance. According to the first Notion of it, so it does signify to us the seat of this Wisdom where it rests; according to the second Notion of it, so it does signify to us the matter of this Wisdom, which it is occupied and conversant about; according to the third Notion of it, so it does signify to us the manner after which it is infused and put into the soul. And of each of these in their order.  
We begin with the first, by taking it first subjectively, for the seat of this Wisdom in which it rests, in the hidden part, i.e. the hidden part of the man; this is the chief and proper seat of it. The Work of Grace and Conversion it is seated principally in the inward part. Thus Rom. 2.29. He is a Jew which is one inwardly. And 1 Pet. 3.4. The hidden man of the heart is that which being adorned is in the sight of God of great price. And Psal. 45.13. The King's Daughter is all glorious within. By the inward part, we are to understand, First, the judgement and Understanding, which is to be partaker of a new Light over what it had in the state of Nature. As in the First Creation, God commanded light to shine out of darkness; and the first thing which he made was light: so also in the new Creation, he does the same likewise, he opens mens eyes, and turns them from darkness to light, as the Apostle speaks, Act. 26.18. That is, by vouchsafing them a knowledge of those things which before they did not know.  
Secondly, This inward part does not only signify the Understanding and judgement, but also the Will and Affections, which have a new bias and Principle put into them, and do savour the things of God after a gracious and heavenly manner, from whence they may be said to be made partakers of Wisdom.  
Yea further,( which the Scripture also sometimes mentions) the Spirit, and inmost retirements and corners of the Soul. Ephes. 4.23. Be ye renewed in the spirit of your mind. And I pray God sanctify your spirit, &c. 1 Thess. 5.23. Religion it lies close, and it lies low and deep, searching into the very soul and spirit, the secret windings and turnings of the heart. As Corruption on the other side is deep, so likewise is Grace, and goes as far for the working of it as that does, that so the Medicine may be as large as the Disease, and the plaster as broad as the Sore, it is the inward man which is the subject of it. Now when we say so, there are two things hereby to be understood; First, that it is there originally; and Secondly, that it is there principally: Grace it is first in the hidden part, it is there that it begins; and Grace it is chiefly in the hidden part, it is there that it is more eminently than any where else.  
First, it is there originally, it is there that it begins; this is the first step of Reformation, to have a change wrought in ones heart, from whence it works itself into the whole man. There are some who think they are reformed, when they are reformed only as to their outward carriage, and as to their outward parts, Hands, Tongues, Eyes, Feet, &c. But, alas, this is a mistake. A man may be reformed in all these upon common Principles and Considerations, and yet for all that be nought and unsound for the main: but then is a man so as he should be, when his inward part is rectified; because this it is of general influence, and will have workings upon all the rest, therefore Matth. 13.33. the Kingdom of Heaven is compared to Leaven hide in three measures of Meal, till the whole was leavened. When Grace is once infused into the heart, it will then diffuse itself through the whole man: but when it is only in the outward parts, the inward may be altogether untouched, and unaffected with it. That's then the right Conversion, which takes its rise and beginning from within us; for Grace it is there originally.  
Secondly, it is there principally, the mind being the chiefest part of the man: the renewing of the mind is consequently the chiefest part of Conversion, and wherein it shows itself; though the other is not to be excluded, yea is necessary to be taken in with it, as an Evidence and Demonstration of the former. There's no true Grace in the inward man, where there is not an expression of it in the outward;( for it is not so in the hidden part, as that it is hidden in that part) but it is in the hidden after a most excellent manner; it is chiefly and principally in the mind, and soul, and spirit.  
The Consideration of this point teaches us therefore, as the Prophet Malachy advices, to look especially to our spirits, and to take heed to them. For God is a Spirit, and will be worshipped in spirit, &c. There are a great many which rest themselves in outward performances, and the multiplication of Christian Duties, and there's an end; but never regard what kind of hearts and affections they have in them; as if all Religion lay in the outward man. Now David here teaches us the contrary, whiles speaking of himself he says this, That God had made him to know Wisdom in the hidden part, and that he delighted in Truth in the inward parts, which he does, as we have shown, with some emphasis; and it was so much the more seasonable now, as he was now himself in the exercise of an outward act of Religion, in Confession and Humiliation: This though he was careful of, yet he was not satisfied with, neither would rest himself contented in it, but has an eye to the frame and temper of his heart in it. And so it should be with us: Duties they are not to be neglected, even outward and external performances, there is a necessity for them, that so we may prevent an error and miscarriage on the other hand likewise. And so there is also to be a Regulation and Reformation of the Body. But it is not here that Religion is to terminate and to pitch itself with us; no, but to be carried a little higher, even to the regulating and reforming of the soul and inward man.  
And when we speak again of this,( to take in all with us) to remember it in its full explication of mind, and will, and affections, and innermost spirit, which is here( as I take it) properly the hidden part; men may partake of some enlightening in their understanding, and have some knowledge of wisdom there, and yet be far enough off from that knowledge or wisdom either which David here speaks of in the Text, unless they have hearts and spirits closing with those truths, as we shall have occasion to speak more hereafter out of the following words in the Text. God esteems of our interest in Truth, according to our love of it, and affection to it; when our hearts are enflamed with it, and we delight in it above any thing else; this is that which is most acceptable to Him. And as it is most acceptable to Him, so it should be also most desirable of us, which we should for our particular most endeavour and apply ourselves to, that it may be found in us: because as Grace is in every part else, so it is in this especially, and principally above all the rest. This may accordingly teach us upon this account to have recourse still to God for the bestowing of this upon us, as( according to some Translations) David here seems to do before us,( for so the future may be put for the Imperative) Thou wilt make me, &c. i.e. do thou make me, &c. We should pray for gracious and holy Affections, answerable to Divine Illuminations; and as we know any thing more at any time, so desire that our hearts may be wrought up to the power and efficacy of it. This is indeed to know wisdom in the hidden part. And so much of the word taken subjectively.  
Secondly, It may be taken objectively, The hidden part, not only of the man, but also of the wisdom; and so it agrees with some Translations, yea very many, and those of good note, as the Septuagint, {αβγδ}. And St. Hierom following that, Incerta& occulta sapientia; with divers others following them; and that also of our own Authors, Thou hast made me to know the secret and hidden things of wisdom. We may, if we please, take it so, and then it may be very well reduced( as I have formerly in part hinted) to three Heads: First, The Mysteries of Faith, and Supernatural Illumination. Secondly, The Mysteries of practise, and Christian Experience. And, Thirdly, The Mysteries of Providence, and Divine Dispensation. Each of these are the secrets of Wisdom.  
First, The Mysteries of Faith, and Supernatural Illumination. God had discovered these to David, which he does also to all Believers besides; he acquaints them with the Truths of Religion, and that also after another manner than he does other men, 1 Cor. 2.7. We speak the wisdom of God in a mystery, even the hidden wisdom which God ordained before the world unto our Glory; which none of the Princes of the world knew, but God hath revealed them to us by his Spirit. The hidden wisdom, what was that? that is the saving truths of the Gospel, these are in themselves Mysteries, and hidden from carnal eyes, but made known to the Children of God, as Matth. 11.25. Thou hast hide these things from the wise and prudent, and hast revealed them unto babes. This is one privilege of Regeneration, to be acquainted with the high Doctrines of Religion.  
Secondly, The Mysteries of practise and Christian Experience. As every Profession besides has its Mysteries and Secrets which belong to it, so also has Religion; Mysteries which pertain to the practise and exercise of it: There are the secrets of God's loving embracements which he vouchsafes to the soul, which more eminent Christians have the sense and experience of; His friendliness and familiarity with them, wherein he condescends unto them; The hidden Manna, as it is called Rev. 2.17. And David he had the knowledge of this, The secret of the Lord it is thus with them that fear him, to show them his Covenant, as it is in Psal. 25.10.  
Thirdly, The Mysteries of Providence and Divine Dispensation, These are likewise called the Secrets of Wisdom. Tagnalumoth Chokniah, Job 11.6. Oh that God would speak, and show thee the secrets of wisdom, it is the wish of Zophar for him: Those secrets were the secrets of his Providence, and the wisdom which he does manifest therein. The wisdom of the Times, to know and understand them, according to that in Dan. 2.22. &c. He giveth wisdom to the wise, He revealeth the deep and secret things, he speaks it concerning the changing of the times and seasons: As these things are in the hand of God, so he does discover to some of his Servants many things in order thereunto for the discerning and apprehending of them. As it is said of the Children of Issachar, 1 Chron. 12.32. That they were men that had understanding of the times, to know what Israel ought to do. This is a privilege wherever it falls, and such as was never more desirable than in these days and times in which we live. And that's the second Explication, The hidden part, as it may be taken objectively, for the matter which this wisdom consists in.  
The third is by way of Modification, and so some Translations carry it, Thou hast secretly shewed me wisdom; that is, after a secret manner, and in a secret way. God that made the Heart, speaks oftentimes secretly to it, as Job 4.12. Now a thing was secretly brought to me, Jegunnah li davare, a word was stolen to me, as it properly signifies. This is that which God often-times does, He whispers in the ears of his Servants, a voice behind them, Isai. 30.21.  
And so much for that third particular, which I propounded in this second general, to wit, the Subject, or Object, or Manner of this special Instruction, It was wisdom in the hidden part.  
The fourth and last is the Conveyance itself, Thou hast taught me, or made me to know wisdom; i.e. in one word, Thou hast converted me, and brought me to the saving knowledge of thyself in Jesus Christ. Now this( for the right understanding of it) does consist especially( and for the most part) in these particulars: First, In the discovery of the miserableness of our natural condition: Those whom God does make to be partakers of this Heavenly Wisdom, he does first of all, through the Ministry of the Word, which is the means he works by, gives them a sight of their natural folly; He convinces them to be by Nature Children of wrath, in a wretched and lost estate; and subject to eternal Condemnation: He shows them their sin, and their misery in regard of sin; whereby he humbles them, and lays them low in their own eyes, Psal. 25.9. The meek will he guide in judgement, and the humble he will teach his way. God humbles men before he advances them; He makes them fools to themselves, before they are wise to him, as 1 Cor. 3.18. He pulls down strong-holds, If any man among you seem to be wise in this world, let him become a fool that he may be wise. This is that self-denial which Christ requires of those that intend to be his Disciples, Luk. 9.23. If any man will come after me, &c. The first work in Conversion is to make a man to see his wretchedness before Conversion, and accordingly to be affencted with it; I say, to be affencted with it. It is not only to be persuaded in a man's judgement that his estate by Nature is miserable, but to have answerable affections hereupon of grief and fear, and the like, as an effect of the spirit of bondage working in him, which yet is not alike and the same in all kind of persons.  
Secondly, After this conviction of sin, and misery following upon sin, there is also a conviction of righteousness, the Merit, and Obedience, and Sanctification of Jesus Christ, the Sufficiency which is in him provided as a remedy for the Salvation of all poor sinners that come unto him.  
Thirdly, There is for the close of all a powerful and effectual drawing of the heart in these terms and circumstances, to close with Jesus Christ, and to embrace him thus revealed, to give up itself to him, to be ruled and governed by him, and so to rely upon him alone for eternal Salvation; which is the proper and direct act of Justifying Faith, and whereupon immediately follows our Union with Christ as our Head. This is that usual order whereby God works Grace in the heart, and imparts to it this spiritual Wisdom.  
Now it is further considerable in these three following Qualifications: First, It is a free work, it is that which God does of himself, of his own accord; there's nothing in us to move him, and incline him to it: It is not of him that runneth, nor of him that willeth, but of God that sheweth mercy. We are( further than the use of the means which God affords unto us) no more but passive in it: This work of Regeneration it is resolved wholly into himself, Joh. 1.13. Which were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.  
Secondly, It is a powerful and efficacious work; it is such as bears all before it; converting Grace, it is irresistible, not but that there is resistance and opposition made against it, and( supposing the corruption of man's Nature) cannot but be so; but it is not such a resistance as conquers, but which is forced to yield. God who commanded the light to shine out of darkness,( says the Apostle) hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ, 2 Cor. 4.6. There's no more hindrance of one, than of t'other, Thou hast made me, &c.  
And yet, thirdly, It is also sweet and gentle, I drew them with the cords of a man, Hos. 11.4. It is so as to preserve the Soul in the natural liberty and freedom of it. God does not work upon us as mere stones, but as rational Creatures, wherein Acti agimus, as may again appear by the very expression in the Text, Thou hast made me to know wisdom. It is wisdom, this work of Grace, which does imply counsel and consent in it, as Thou hast made me, does imply efficacy and power, we are moved first by the Spirit of God, and then we move; acted, and then we act, as Cantic. 1.4. Draw me, and we will run after thee. It is Christ that draws, but it is we that run, and that run upon his drawing of us. And these things are considerable, as to the Nature and Qualification of this work of conversion in us.  
Now for the issue and effect of it, we may further observe concerning this knowledge, that it is not merely notional and speculative, but also practical and experimental. It is a knowledge with some savour and spiritual life added to it: A man may know what this wisdom is, for the nature and manner of working, be able to define or describe it so far forth as does belong to the judgement and Understanding, and yet be far enough from the partaking of it: therefore this must necessary be taken in to make it complete, which agrees with that which we have said before of the hidden part. Grace it lies not so much in Notions, as it does in Affections; and it is not a business of mere Argument, Reason and Discourse; but it does suppose an inward Principle, and bias, and Inclination of the Soul, carrying it forth to God through Jesus Christ, as suitablest to it. It is a knowing of God so as the Creatures do by natural propensity know those things which are best for them; a knowing of God, so as to be known by him, as the Apostle speaks, in 1 Cor. 8.3. and Gal. 4.9. And so much also of that fourth Particular in this second General, which is the conveyance itself, Hast taught me; and so much likewise may be spoken of this clause in its simplo Proposition, as it lies in the Text.  
Now further, Secondly, We may, and must also look upon it in its Scope and Reflection, and with that force and emphasis in which it comes from the Prophet David, who expresses as much to us about himself, that God had indeed wrought this work in his heart, that he had in the hidden part made him to know wisdom. And here again there's a threefold emphasis considerable of us: First, He discerns it: Secondly, He acknowledges it: Thirdly, He improves it.  
First, He discerns it, it carries in it an emphasis of discovery; as David had Grace wrought in his heart, so he knew it to be there wrought; he saw it, and perceived it to be so. This is that which every one does not do, but yet which may be done: It is possible for those which have Grace, to discern it, and apprehended it in themselves, though it be in the hidden part, yet it is not always hidden from those which are the subjects of it, but it is revealed and made known unto them, as it was here to this holy man, Thou hast made me to know wisdom in the hidden part; that is also( if ye will so interpret it) to know that particular wisdom which thou hast bestowed upon me. Thus it has been likewise with other of the Saints, as Saint Paul, 1 Cor. 2.12. We have received the Spirit of God, that we might know the things which are freely given us of God. So Saint John, 1 John 5.19. We know that we are of God, and the whole world lieth in wickedness. And so Saint Peter, Brethren, give all diligence to make your calling and election sure, 2 Pet. 1.10. That sureness was not a sureness of the thing,( which was so independently upon them) but a sureness of the person, to make their calling sure, i.e. to make it sure to themselves, that they were indeed effectually called, which the Apostle exhorting them to endeavour, does suppose that it was possible for them to accomplish, and that they were capable of it. This it first of all meets with the contrary opinion of those which deny this present truth, as Papists, and such as they, declaring that a regenerate person is not able certainly to conclude himself to be in that condition: This as it is repugnant to the experience of many Believers, who can affirm as much for themselves, so it is opposite to the scope of this present Text before us, as to the example of the Prophet David, who had not only Grace wrought in him, but also takes notice of it.  
Secondly, It serves to provoke us all to search and examine ourselves in this particular, to dwell at home, and to see how it is with us; It is that which many take for granted, and are verily persuaded of that it is so indeed with them, and that oftentimes upon very light and easy grounds, but we should assure it, and make it good to ourselves, that it is so in good earnest with us.  
This we may do especially by looking upon it in its fruits and effects, and considering how it works in us; Grace which is true it is operative, and it pierces even to the innermost parts, as it is here expressed in the Text. There are many which have a touch of Wisdom in their Heads, can reason and argue about it; and others which have a smack of it upon their Tongues, can talk and discourse about it: but he is the true Christian indeed who has his heart seasoned and sanctified with it, and this further drawn forth into his life and conversation, whose corruptions are mortified, whose lusts are subdued, whose ways are reformed, who is made ready to every good work, and who obeys from the heart that form of Doctrine which is delivered unto him, Rom. 6.17. This whiles we find to be in us, we may conclude as much of ourselves; and that's the first emphasis, He discerns it.  
Secondly, He acknowledges it. David, when he speaks here of God's Grace wrought in himself, he does not simply speak of it, but with some kind of affection and enlargement of soul, and as blessing God for it. He speaks of it as a special favour and mercy vouchsafed unto him, as indeed it was; and so should all others do likewise, which are in like manner made partakers of it. Those which have Grace, it becomes them to aclowledge it, and to reckon it as the choicest mercy which is vouchsafed unto them. And so have the Servants of God still done all along in the Scripture, as Paul, Ephes. 1.3. Blessed be God the Father of our Lord Jesus Christ, who hath blessed us with Spiritual Blessings in heavenly places in Christ. And again, Col. 1.12. Giving thanks unto the Father, who hath made us meet to be partakers of the inheritance of Saints in light, who hath delivered us, &c. And so Peter, 1 Pet. 1.3. Blessed be God the Father, &c. who according to his abundant mercy hath begotten us again to a lively hope through the Resurrection of Jesus Christ, &c. Still as any have been sensible of this wisdom made known unto them, so they have acknowledged it, and blessed God for it.  
And that not without cause, for as much as this indeed is the main business of all, and chiefly to be desired by us; it is not so much what skill and wisdom we have in other matters,( which yet in its place, is to be looked after) but how wise we are to Salvation, and for the good of our own Souls. This is life eternal, to know thee to be the true and living God, and him whom thou hast sent, Jesus Christ. All other knowledge besides it shall cease, and come to an end, when as this alone will hold, and stick to us.  
Therefore let as many of us as are made partakers of this Grace, provoke and stir up ourselves hereunto; which is a good effect, and demonstration of the thing itself, it being in some measure an evidence and proof of Grace wrought in us, to be affencted with it, and to lay it to heart, so should it be with ourselves in this respect, we have cause to bless God for many other things besides, as we are at any time partakers of them, for our Lives, and Healths, and Estates, for giving us any measure of other knowledge as to other matters; Oh but for giving us the knowledge of himself in Jesus Christ, for writing his Law in our hearts, and his Truth in our inward parts, which is the Tenor of his gracious New Covenant; this we have cause to bless him for more especially; and that's the second emphasis, He acknowledges it.  
Thirdly, He improves it, he makes use of it for his present purpose, and that to a double intent; First, as an aggravation of sin, as it respects himself: And Secondly, as a Motive and an Argument for future Mercy, as it relates to God. First, as an aggravation of his sin, Thou hast made me to know wisdom, &c. And yet for all this have I thus grievously sinned against thee. He does from hence lay the greater load and burden upon himself, being now in the exercise of Repentance and Humiliation, where every word in the Text has the force of a special and singular aggravation in it; First, as it was sinning against knowledge; Secondly, as it was sinning against wisdom; and, Thirdly, as it was sinning against wisdom in the hidden part: as to the several Explications of it.  
First, As it was sinning against Knowledge; there was an emphasis of aggravation in that: David, he could not but know that those sins which he committed were sins, murder and Adultery, &c. and yet for all that would dare to venture upon them: This was an heinous and fearful matter. Sins of Ignorance do not altogether excuse, because it is a want of that Knowledge which should be in us, and it is our own fault that we do not know; but yet they are a great deal less than other sins. As Saint Paul speaking of himself before his Conversion, in his carriage towards the Church of God, says, He obtained mercy because he did it ignorantly in unbelief; so that there is some kind of mitigation from Ignorance, though not total absolution. But now Knowledge that makes it most abominable, and wholly inexcusable. To him that knoweth to do good, and doth it not, to him it is sin, Jam. 4.17. It is sin, and it is sin with a witness, and in a more eminent manner: It is sin in itself to any other, but it is sin to such a person more especially; this advances it, and adds to it, according to that of our Saviour, Luk. 12.47, 48. He that knows not his Masters will, and does it not, shall be beaten with a few stripes: but he that knows his Masters will, and does it not, shall be beaten with many stripes. Still the more knowledge, the more sin.  
Especially if we shall further take in this, that this Knowledge be not only habitual, but actual: Knowledge with reflection and present consideration, as it is probable the case was now with David. He did not only in the general know, and was informed that Adultery was a sin, and that murder it was an offence against God; but this Knowledge it rose up in his thoughts, and he was effectually possessed of it: In the very act itself, his Heart  told him that he did that which was odious and execrable, and yet notwithstanding would presume to do it: This was horrible and lamentable indeed, and made his fact so much the worse.  
Let this therefore serve as an Item and Remembrance to all such persons as those are, who either have, or pretend to knowledge, and yet presume to sin; which have greater Parts, and Wits, and Means of Knowledge than others have; their sins are so much the more fearful, and will lye so much the heavier upon them at another day. As our Saviour speaking of the Pharisees, Joh. 15.22. If I had not come and spoken unto them, they should not have had sin, but now they have no cloak, or excuse for their sin; the same may be likewise said of many others besides.  
This is very pertinently considerable of us in these times and places in which we live, wherein we have greater means of knowledge vouchsafed unto us, and pretend to greater light, and yet for all that have such sins reigning amongst us of Drunkenness, and Wantonness, and Uncleanness, and all manner of Profaneness; to have such Ranting as now we have in times and places of Knowledge, this is the misery of all, this is the Condemnation, as our Saviour calls it, Joh. 3.19. What was that which made the case of Capernaum worse than that of Sodom and Gomorrah? It was their sinning against greater light and knowledge than the other did. And so it may be said of any other people which are in the same circumstances with them, their sins are so much the more heinous and grievous with them: People which live under means of Instruction in such a Nation, such a City, such a Congregation, whatever it be, they have more to answer for in such cases.  
Beloved, We should by all means take heed of sins against Knowledge, being such as do more harden and obdurate than any other besides, and are a step and degree leading to that great sin of all, which admits of no repentance or pardon, the sin against the Holy Ghost, and for which God punished the Heathen in such a manner as we find him to have done, Rom. 1.24. &c. That's the first part of the Aggravation of David's sin, as it was a sin against Knowledge, Thou hast, &c.  
Secondly, It was a sin against Wisdom, i.e. against the work of saving Grace in his heart. A man may have knowledge of such courses to be sinful by the common light of Nature, and ordinary conviction and illumination; and to sin against this alone, it is bad enough, as we have already heard. But this of David's was a great deal more than so; it was not only a sinning against Natural Conscience, but against the Principles of Regeneration, and the sanctifying work of the Spirit of God in him; which as we have shown, is here denominated Wisdom. Now sins of this kind are still more heinous and grievous by far; the better are any mens Principles, the worse always are their sins, and carry a greater weight and burden with them.  
And that upon this account especially, because there is greater strength and ability vouchsafed for resistance. The more power there is against sin, the more guilt as to the commission of it: Now this is that which is considerable in those which are Regenerate, and truly sanctified, that they have a greater measure of strength and power committed unto them for the suppressing and restraining of sin, than others have; there's no such restraining Grace as sanctifying, being a quick and lively Principle, and opposing itself to whatever is contrary unto it; so that to sin notwithstanding this, must needs carry a very great guilt and miscarriage with it.  
Therefore let this serve to awaken all such persons as those are, who by God's Grace do partake of such Principles, for this purpose to look to themselves: What though Israel play the Harlot? yet let not Judah sin, as the Prophet Hoseah speaks: What though wicked and profane persons, or it may be but merely civil and moral, which have no more but common Principles in them of Ingenuity, and good Nature, and the like, though these should fall into such and such sins; yet shall Believers, which have the seed of God in them, which are begotten from above, which are born again, shall these be guilty of the commission of them? Oh far be it from them! Such as these they do not only offend against God's Commandment, and the Law without them, but also against the New Creature, and the New Nature and the Law within them, which makes it so much the worse, and thereby also brings a greater reproach upon the ways of Godliness, as David here also did. And that's also the second part of the Aggravation, as it was a sin against Wisdom.  
The Third is, Against Wisdom in the hidden part, the Secrets and Mysteries of it. There are some of the Servants of God which are not only in general acquainted with him, but also have particular interest in him, and receive special favours and pledges from him; which have not only his Heart, but his Countenance, and walking in the light of it, partake of many a secret visit and embracement from him; and such an one was David here, the instance in the Text; He was a man which had much freedom and familiarity with God, much assurance of his love, and favour, and testimony of respect to him: now for such an one as He was, to fall so foully and grievously as he did, this was an high aggravation indeed, and such as could not sufficiently be declared how grievous it was. As to set it forth to you by a resemblance from human affairs: Take it in the married condition,( which will serve best to amplify this to us) for an Husband to be unfaithful to his Wife, or a Wife to be unfaithful to her Husband, it is a thing inexcusable, let the parties be what they will be, though never so across, or froward, or morose, or the worst we can imagine: but on the other side, when they shall be loving and amiable, it is then so much the more intolerable for either of them to be false to each other in so much sweetness and hearty affection, this were a grievous thing indeed, why this was the case now here with David at this present time: He was a man which( when time was) had had much sweet communion with God, access to him, kindness from him, and yet for all this would thus sin; Oh this was that which struck him to the heart when he considered it, and thought upon it.  
And so it may also do any others; for which reason it should serve as a special Argument to restrain from sin. There are some of God's Children which have the privilege of the beloved Disciple, to lye, as I may say, in his bosom, and to be dandled upon his knees, and to be never out of his arms, whom he follows with daily expressions of his love and good will unto them; Oh how should such as these now more especially look to their ways, and take heed how they carry themselves, lest they forfeit such a blessed privilege as this?  
And where at any time they do miscarry, how should they imitate this holy man, so much the more upon this consideration, to censure and condemn themselves for the greater folly and sinfulness in them? as those Spend-thrifts who have had the greatest Estates, their ruin is so much the more grievous when they become sensible of it. And that's the first part and force of David's Improvement of the work of Grace wrought in his heart, as he makes it an aggravation of his sin, and self-condemnation.  
It may further, Secondly, be looked upon by us as an Argument for Mercy and future favour to be shown unto him, That God who had given him Grace at first, would now bestow further Grace upon him; That he that had given him the Grace of conversion, would now help him in the exercise of repentance, as a fruit of conversion in him; That he that had sanctified him, would pardon him; and that he that killed sin in him in the root, would now vouchsafe to kill it further in the branches and effects of it. This is another emphasis which we may well fasten upon these present words, Thou hast, &c.  
And so from David's Petition which( as it is to be supposed by us) was rational and in faith, we may see what is God's disposition, and what he is prove and ready unto, which is thus to do with us: Those whose persons God has justified in general, those he will likewise upon their suing unto him, and repentance and forsaking of their sins, remit and pardon in particular: And those whose Natures God has changed at large, he likewise frees them from the power and tyranny of particular lusts and corruptions in them: This we gather from the scope of David's speech here in the Text, with this emphasis now fastened upon it.  
This then shows us the privilege and advantage of such kind of persons as those are, and so what we should especially look after in ourselves. There are many who when they fall into such and such acts of sin, desire sometimes that God would pardon them; yea, but it concerns them first of all to see their persons to be accepted in Christ. And so there are some which sometimes desire to be freed from such particular lusts which are troublesome to them; yea, but they should first of all, and chiefly look to the changing of their Natures, and to see themselves to be new Creatures; so shall they better use this Argument of David here in the Text to this purpose, For in the hidden part, &c.   

SERMON VIII.  PSAL. 51.7. 
Purge me with Hyssop, and I shall be clean: wash me, and I shall be whiter than Snow.  
There is nothing which is more natural and agreeable to one that is sick, than to seek out, and repair to the Physician: For one that is sentenced and condemned in Law, and under the sense and apprehension of it, than immediately to sue for a Pardon to be granted to him. And as in Temporals, so likewise in Spirituals; as in reference to this present life, so in reference to that also which is to come: an instance whereof we have here in the Connexion of this present Scripture, from the example of the Prophet David, who having in the Verse before, as I have already shown unto you, aggravated the greatness of his sin and offence against God in sundry circumstances, does here now in this present Verse,( which with God's assistance we are to handle in course at this present time) proceed to a Petition for the curing of those Spiritual Distempers which were in him, removing his defilements from him, and remitting of his transgressions to him, in the words which I have now red unto you, Purge me with, &c.  
IN the Text itself we have two general parts observable of us, First, The Request or Petition which David makes to God in behalf of himself: Secondly, The Benefit or Advantage which David promises to himself upon the granting of this Request unto him. The Request or Petition which he makes, that is exhibited in two expressions, For purging, for washing, Purge me with Hyssop, and wash me. The Benefit which he expects from the granting of this request unto him, that we have in two more; First, In the positive, and I shall be clean; Secondly, In the comparative, and I shall be whiter than Snow.  
We begin with the first General, viz. The Request, or Petition itself, Purge me with Hyssop, and wash me. This at the first hearing sounds only a corporal purification, as if David had only looked at the purging and washing of his Body: for Hyssop; and the water of it, reaches no further than that. But yet there was a great deal more intended by him in it, which was the cleansing and purifying of his Soul. He that but in the words last before had  told us that God had taught him Wisdom in the hidden part, could not so soon forget himself, as to beg only the purifying of his body and outward man; therefore David herein hath respect to somewhat else, which is the purging of his sin by the Blood and Merit of Christ, as was typified by those corporal washings which were under the Law, Heb. 9.10. And accordingly there are two Particulars, which in this Clause are considerable of us; First, The Type or Legal Ceremony; Secondly, The antitype or Evangelical Signification. The Type or Legal Ceremony that refers to the external washing of the body with water, and sprinkling of it with Hyssop, which was prescribed by the Law of Moses to the people of the Jews. The antitype, or Evangelical Signification, that refers to the sprinkling of his Soul with the Blood of Jesus Christ, which was typified by that Observation.  
For the first, here was the Type or Ceremony, washing and sprinkling with Hyssop, this was that which upon sundry occasions was in use amongst the Jews, and by God himself enjoined unto them. As there were divers ways of contracting Legal pollution, so divers ways also of cleansing themselves from it: This of Hyssop was one amongst the rest, which we find used upon a three-fold occasion: The first was in the Institution of the Passover, where they were to take a bunch of Hyssop, and dip it in the Blood of the Lamb, and sprinkle it upon the posts of the door, that so whiles the destroying Angel past through them, he might distinguish the house of an Israelite from the house of an Egyptian, Exod. 12.22. Secondly, In the cleansing of the Leper, Lev. 14.6, 7. he was to have blood and water sprinkled upon him with Hyssop, or else it could not be effectual to him, as we may see if we consult the place. Thirdly, Even for lesser uncleannesses, there was to be a water of separation made of the Ashes of an Heifer, and it was to be sprinkled with a bunch of Hyssop, as we shall find it in Num. 19.18. Now accordingly with respect had to this Jewish Ceremony appointed by God, does the Prophet David here in this place, when he speaks of his purification from sin, desire to be purged with Hyssop. Where we may observe that due regard which was given by him to this Legal Institution, together with his spiritual use and improvement of it. There are two things( here at once) remarkable in him, and which may profitably be made use of by ourselves: The one is, that he does not slight and neglect this outward means and help of his Faith; he makes use and mention of Hyssop from his intention: Secondly this, That he does not rest or sit down satisfied in the mere use of the outward Ceremony, but with it hath respect to that inward and spiritual Grace, which was especially signified by it. We may take notice of both.  
First, I say, He makes use of Hyssop, and so has a regard to the outward Observation; which shows us what is to be done also in the Analogy and proportion by us which are Christians. We are to honour the Ordinances of God, and those means which now under the Gospel God hath appointed as helps of our Faith; though in themselves, and in outward appearance, never so mean. There's the same general reason, which holds now, that held then, though the things themselves be abolished; and those which are good Christians will accordingly have respect hereunto, even to be as careful of those performances which now lye upon us, as they were of what lay upon them. As for them, we shall observe upon inquiry how careful they were to be of every part, yea circumstance in God's worship, which might not without manifest danger be neglected by them. In Heb. 10.28. it is said that he that despised Moses Law, he died without mercy; and Heb. 2.2. Every disobedience and transgression it received a just recompense of reward: Disobedience and transgression in this kind whereof we now speak; not only in matters of greater moment, and the substantials of Religion, but also in things of lesser consequence and circumstantial to it: but still the more material the things were, so much the greater was accounted the neglect. See it in one or two instances for the things themselves: for example, in Circumcision; how strict was the Law of God about that? when as he that wanted it, was to be cut off from God's people, Gen. 17.14. And the neglect of it so dangerous to Moses, that it had like to have cost him his life, Exod. 4.24. The Lord met him by the way, and would have killed him. The same was also concerning the Passover; all the Congregation of Israel were to observe it; and he that should eat leavened bread within those days, when it was prohibited, to be cut off from the Congregation of Israel. And so likewise as for the things themselves, so for the circumstances of them; as Nadab and Abihu, because they offered strange fire to the Lord, they were themselves consumed with fire from God, Lev. 10.1. Now as the Apostle tells us in 1 Cor. 10. All things happened to them in types, and they belong to us. The scope and drift of all this, was to signify that strictness and exactness which God required of his Servants under the Gospel, in the doing of those things which he enjoined them, and required of them.  
And this now therefore accordingly is to be the use which we are to make of it: There are divers things now required of us, which a profane and carnal heart would be ready to think there were no great matter in them; which yet by virtue of God's Command, and the Institution of Christ, become sacred and venerable to us, and to be observed by us. Take it for instance in the Sacraments, and the use of the Sacramental Elements; what's the eating of a crumb or or two of Bread? the drinking of a sip or two of Wine, in the Lord's Supper? these are mean things in themselves; but if we consider them in their scope and drift, and that which God intends by them, they become now of an higher Consideration. So as for the other Sacrament of Baptism, the sprinkling of a little Water upon the face of a Child, is a thing in itself which carries no great matter in it, an ordinary business; but if we shall consider in it the Ordinance of God, the Institution of Christ, the spiritual good which it redounds unto, this sets it at an higher rate.  
Therefore let us take heed how we neglect or despise such things as these are; the Ordinances of God are in these days in which we live fallen into great contempt amongst us, and especially this which I have now last mentioned, the Sacrament of Baptism, not only in the simplo omission of it, but( which I look upon as little better, and( in some respects) worse, in the slight and superficial performance, it being as good never a whit, as never the better. People look upon it but as a trivial business, and accordingly they behave themselves about it in their ordering and handling of it; for which cause they receive no more comfort or benefit by it, than for the most part they do. Now it concerns us to be better advised in this particular, after the example of this holy man before us, even to put a greater valuation upon this, and the other Ordinances of Christ, and that upon this account especially, as they relate to him: There's no great matter in Hyssop simply in itself, but a Strawing-herb which ye lay in your Windows: but there was a great deal in it considered as appointed by God in his service. And this was that to which had such regard; not to the Hyssop so much, as to the Ordinance; not to the sprinkling, but to the Institution; not to the Herb in its Physical or Natural consideration, but in its spiritual and moral, as it receives virtue from God's Command. And thus it should be likewise with us in our Evangelical Dispensations; the Baptismal Water, it is in its own nature but common and ordinary, but the use and improvement of it supernatural: The Eucharistical Bread and Wine in themselves the same with others, but resemblances of higher things. The Preaching of the Word in appearance but as other kind of speaking, yet according to Divine appointment and Institution, even the power of God to Salvation to them that believe. Thus those things which simply considered are but mean and contemptible, yet God's Ordinance sets an high price and reckoning upon them, for which cause they should be esteemed so by us. But so much of that first particular, David's regard to the outward Ordinance, whiles he makes mention of Hyssop.  
The second is his improvement of it, whiles he rests not in the outward Ceremony, but is carried further to the inward Grace, which is signified by it. And this is that which David also was here in this place, which appears especially from hence, in that he hath recourse to God for the purging of him with it. If David had only restend in the outward Ceremony, the washing of Water, and sprinkling with Hyssop merely in themselves, he might have done that when ever he had pleased, and there had been an end of the business; he needed not to have gone for that to God, but only to the Priest. But now when we find him to do thus, it speaks this to us, that he looked after the effectual improvement of this Ordinance to himself: for in every Ordinance which is used by us, there are two things considerable, somewhat which is done on our part, and somewhat which is done on God's; ours is the external performance, his it is the inward blessing, and gives power and virtue to the performance; now this latter is that which David begs here of God, and so should also be done by us. We should in all undertakings of the Ordinances, of what nature or kind soever they be, have recourse to God for his blessing and sanctifying them to us. When we bring our Children to Baptism, not only desire the Minister to wash them, or sprinkle them with water, but moreover desire God to sprinkle them, and wash them with his holy Spirit. When we come to the Lord's Table, not only partake of the outward Elements, but desire the Lord to make us partakers of the Graces of his Son. When we come to the hearing of the Word, not only desire that the Preacher may speak to our outward Ears, but that God himself would speak to our hearts. This is to use the Ordinances in that manner as we ought to use them, when we wait and depend upon God for his giving us the efficacy of them▪ Thus does David here, he desires God to purge him with Hyssop: God? How so? This was not a work proper to Him. True, not as to the external performance; but as to the sanctifying of it, so it was: And so David understood it, when he desires God would purge him with Hyssop, he desires that God would sanctify this Rite and Ceremony to him, whereby he might receive the proper benefit and comfort of it; that so God's Ordinance might not be in vain, and frustrate to him.  
And this is that which is the true and proper ground of it, even upon this account; we have therefore cause in all our using of the Ordinances to betake ourselves to God for his concurrence, because otherwise they will prove unavailable and ineffectual to us. Look what the Scripture says of our corporal food, it is more especially true of our spiritual; and what is observed of the nourishment of our bodies, holds chiefly of the nourishment of our souls. As for that other, viz. our corporal nourishment, it is said, That man lives not by bread, but by every word that comes out of the mouth of God, Mat. 4.4. And again, The Creature( speaking of our food) it is sanctified by the Word of God, and prayer. By the Word of God, i.e. The Word of God's Command putting a virtue into it, and prayer, as fetching and drawing out this word from it. In like manner it holds also in spirituals, that these are sanctified to us by God's blessing, which we seek to him, and call upon him for, and in no other way. All we can do without this, it is to no purpose. If David had been washed and purged never so much with Hyssop, and God himself had not set in with him in the use of this outward performance, all had been in vain unto him. And so it is for any thing else, which is now of use amongst ourselves, it is the Lord's blessing which is all in all in them.  
The Consideration of this point may therefore justly condemn the neglect of many persons in this particular: There are many who in their approach to the Ordinances rest in the things merely done, and never look any further about them; come to them as the work only of man, but not as expecting any concurrence from God: Think if they have been present at a Sermon, or a Sacrament, or a Fast, that thats enough for them; whereas, alas, if God himself do not come in, and join his blessing to them, they had as good never have undertaken them. There's a double defect and privation which follows upon the neglect of God himself in the use of his own Ordinances; the one is want of acceptance, and the other is want of success.  
First, There's want of acceptance; God is no further well-pleased with us in any duty which is undertaken by us, than as himself is eyed in it, and as himself is active about it. The best services that we can do so far forth as they come from us, and as we only are employed in them, they carry a great deal of defilement, and so unloveliness in them: It is God's own breathing upon them which makes them accepted. The Israelites in the use of the Sacraments, without this, with many of them God was not well-pleased, 1 Corinth. 10.2.  
Secondly, Want of success; without his blessing they can do no good neither: All the labours of the Ministers, they are ineffectual without his assistance, and it is his concurrence that makes them up; as you may see in all particulars: in Baptism, John baptizes with water, but Christ baptizes with the Holy Ghost, and with fire,( Matth. 3.11.) In the Lord's Supper, Moses gave you not that bread from Heaven, but my Father giveth you the true bread from Heaven,( Joh. 6.32.) In Preaching, Paul planteth, and Apollo watereth, but it is God that giveth the increase. In Prayer, We know not what to pray for as we ought, but the Spirit itself maketh intercession for us, Rom. 8.26. In Absolution, I create the fruit of the lips, peace, peace to him that is afar off, and to him that is nigh, Isai. 57.19. And so here in this present service of David's, he desires God to concur with him, or with the Priest to him, Purge thou me with Hyssop, &c. So much for that, the first Particular in the first General, viz. The Type, or outward Ceremony, as referring to the Jewish Institution, &c.  
The Second, is the antitype, or Spiritual Signification, as referring to the Blood and Merit of Christ, which was typified and signified in this performance. And here there are two things more considerable of us: First, The necessity of this Blood of Christ for the purging away of sin, Purge me with Hyssop, i.e. Purge me with the Blood of Christ, which the Legal Hyssop did shadow and prefigure. Secondly, The necessity of Application of this remedy in general to David's soul in particular, for his comfort and consolation of mind.  
First, I say, here's the necessity of Christ's Blood for the purging away of sin; for these words are to be taken absolutely, and emphatically, and exclusively, as if nothing less would serve the turn. It is not, Purge me with Christ's Blood among other things, no, but with Christ's Blood alone, as that which only will do me good in this business. Therefore we red of the Blood of sprinkling, and of the sprinkling of Blood in Scripture, and that still applied to this purpose, the former in Heb. 12.24. and the latter in Heb. 11.28. All to signify thus much unto us, that under that Legal sprinkling was shadowed out to us Christ's Blood; and so we are here to understand it in this present place. We cannot think David to be so simplo as to think that the sprinkling of a bunch of Hyssop, applied to his Body, would cleanse his Soul; but he had a further aim in it than so, which was the sprinkling of Christ's Blood upon his Conscience, which is agreeable to other expressions in Scripture, as 1 Pet. 1.2. Through Sanctification of the Spirit, and sprinkling of the Blood of Jesus Christ. And Heb. 10.22. Having our hearts sprinkled from an evil Conscience; which still relates to the Blood of Christ applied thereunto. So then this is that which we must rest in, and make the resolution of this expression, that David expected mercy from God in no other way than by the Blood of Christ. Purge me with Hyssop, and I shall be clean; i.e. Purge me with Hyssop, or else I shall not be clean; there's no other way of my cleansing but this.  
For the better opening and illustrating of this present point unto us, there are two Branches considerable in it. First, That there is no Reconciliation to be expected betwixt God and us, and so consequently no Salvation but only by Jesus Christ. Secondly, That there is no Reconciliation neither, or Salvation to be expected from Christ, but only in the Mediation of his Blood. Both of these are exhibited in this Hyssop, Jesus Christ, and the Blood of Jesus Christ.  
First,( I say) There is no Reconciliation, and so consequently no Salvation to be expected betwixt God and us, but only by Jesus Christ. This purging with Hyssop, it refers to Christ, and to Him alone; and the Scripture does accordingly exhibit Him as the only Help to this purpose, and that in sundry places of it. Thus Act. 12.4. There is no Salvation in any other, for there is no other Name under Heaven given among men whereby we must be saved, 1 Cor. 3.11. Other Foundation can no man lay than that which is laid, which is Jesus Christ, Acts 13.39. By Him, i.e. by Him only are all that believe justified from all things from which ye could not by, &c. Still the whole work of Pacification and Redemption from Guilt, it is ascribed to Christ for the accomplishment of it.  
The main ground hereof is this, because He is the only appointed of God for this purpose. That there must be Reconciliation, that is clear; for we are all by Nature Children of wrath, Ephes. 2.3. And that this Reconciliation is to be obtained by Him, it is as clear likewise, because Him hath God the Father sealed for us. There can none reconcile us to God, but He alone whom God will accept of, and does design for this Reconciliation. Now this is Christ alone, as is signified in abundance of Scriptures, 1 Cor. 1.30. He is of God made unto us Wisdom, Righteousness, Sanctification and Redemption. Rom. 3.24, 25. Being justified freely by his Grace through the Redemption which is in Jesus Christ, whom God hath set forth to be a propitiation through faith in his Blood, &c. Coloss. 1.19, 20. It pleased the Father that in Him should all fullness dwell. And by Him to reconcile all things to himself, I say, by Him, &c. not emphatically only, but exclusively. And 1 Tim. 2.5. There is one Mediator betwixt God and man, the Man Christ Jesus.  
The Consideration whereof, shows us the boldness and fondness of all such as expect atonement with God in any other way than this; as there are many which do, that think to be saved upon the terms of God's absolute mercy in itself, without relation to Christ. This is contrary to the Doctrine of the Scriptures, and amongst the rest, to the scope of this Text, and so at last will prove but as a broken Reed unto them: There's no Reconciliation with God, but in satisfaction to his Divine Justice; and this is wrought only by Christ, who by himself hath purged our sins; and as an evidence of it, is sate down at the right hand of the Majesty on high, as the Apostle tells us in Heb. 1.3. It is He alone that hath paid the debt, and taken off the guilt which was upon us for the breach of God's Law; The Lamb of God that hath taken away the sins of the World, as John the Baptist proclaims him, Joh. 1.24. So then these things they hang in a Chain, and run in a Link; no Salvation without Remission, no Remission without Reconciliation, no Reconciliation without Satisfaction, no Satisfaction without Christ; ergo, no Salvation without Christ.  
As for what God might have done upon the account of his Sovereignty and Dominion, and as yielding of his own Right, we do not here dispute; but there are three things here considerable of us: First, That God would not pardon sin upon any other account than the satisfaction of his Justice. Secondly, That God thought of no better way whereby to satisfy his Justice, than by Jesus Christ. Thirdly, That these two being supposed, and taken for granted, we can now expect Salvation from him upon no other terms than of Christ Jesus making satisfaction to God's Justice in our behalf.  
First, I say, God would not pardon sin upon any other account than the satisfaction of his Justice; and that for this reason especially, that so both his Attributes might be held up in their perfect vigour and fullness, his Mercy and Justice too, which are both of them alike dear unto him; and the latter of them especially preserved in this way of satisfaction, it fully answers the Justice of God.  
Secondly, God thought of no fitter way whereby to do that, than this of doing it by Jesus Christ. There was no more convenient way, as Austin very well concludes; which we know, as by the event, because it was that which God made choice of. So also upon some other Considerations in it besides, as that from hence we have a fuller Demonstration of the love of God, in giving us not only life, but also his Son: Of the heinousness of sin, which could be expiated by no other means besides the pattern we have set before us of Humility, Obedience, Patience, and other Virtues in Christ himself suffering for us.  
Therefore, Thirdly, upon this supposition, we can now expect Salvation no other way, nor upon no other terms: Those which promise it either to themselves or others, they will deceive both others and themselves. Besides, the great Indignity which is hereby offered to the Majesty of God, who delighting in such a way as this, to illustrate so many Attributes at once. His Wisdom, and Justice, and Mercy, and Power, and Truth, cannot persuade men to rest in this way as most convenient, nor to accept of it for their own good, but will find out other shifts and devices of their own brains. The sum then of all is this, That we apply ourselves to the purging of this Hyssop; That we betake ourselves to God in Christ alone for everlasting Salvation, and close with Him in the Covenant of Grace, and take heed of despising such unspeakable Riches of Mercy as is herein tendered to us. If this will not serve our turns to have Happiness in such a way as God has provided it, we must be content to perish eternally. That man that thinks much to be saved by Christ, let him be damned; it is a condition good enough for him, and such as he may thank himself for coming into.  
But, Secondly, As there's no Salvation but only by Christ; so this which is, it is by His Blood. This is also signified to us in this sprinkling of Hyssop; and it is held forth in other places besides, Col. 1.20. Having made peace through the Blood of his across. Ephes. 1.7. In whom we have Redemption through his Blood, the forgiveness of sins. Rom. 5.9. Being justified by his Blood, we shall be saved from wrath through him. Still there's mention made of His Blood, i.e. his Death and Sufferings, in order to Reconciliation.  
And the reason of it is this, Because that otherwise there can be no satisfaction made to the Justice of God: There's nothing which will pacify God's wrath, but the death of the sinner, either in his own person, or his surety. This was signified in the Sacrifices of the Law, whereas we find it in Levit. 17.11. it is said that it is the Blood that makes atonement for the soul. And Heb. 9.22. Without shedding of Blood there is no remission of any sin.  
This( for the improvement of it) serves to meet with the Doctrine of the Socinians, who deny this present Truth, and teach that Christ obtained pardon for us by entreaty only, and intercession; not by paying a ransom for us, as satisfying God's Justice by his Death. What is this but exceedingly to derogate from the perfection of his work of Mediatorship, and to diminish his exceeding bowels and love to Mankind: which therefore far be it from us to entertain in our thoughts. No, The Lord hath laid upon Him the iniquity of us all, Isai. 53.6. i. e. the full punishment of all our sins. Christ hath redeemed us from the curse of the Law, being made a curse for us, Galat. 3.13. Yea, He trod the winepress of the fierceness of the wrath of God Almighty, Rev. 19.15. There was no other way than this for him to work our peace and atonement, and this he hath taken.  
But this, may some say, is repugnant to that freedom of God's Grace and Goodness which the Scripture speaks of as to the pardon of sins. If God does not forgive us our sins, but upon a price of Blood paid by Christ, and satisfaction fully made to his Justice, he does not then forgive them freely, as he is frequently said to do, Justified freely by his Grace, Rom. 3.24.  
To this we answer, That though our Salvation was purchased by a price, and the precious Blood of Jesus Christ, and so due in regard of Him; yet in respect of ourselves it was free.  
First, It was free in regard of devising and finding out such a means as this was for the reconciling of the World to himself, when we had apostatised and fallen off from God in our first transgression, and so broken that first Covenant which God was pleased to make with us. He might now have justly left us in that wretched and miserable condition, whereinto we were fallen, and never have looked after us more. Now that he was pleased to propound such a way as this for our recovery and restauration, this was Grace and free Mercy in him, and so to be acknowledged.  
Secondly, It was free in regard of his acceptation of Christ as a Surety for us; who might, if he had pleased, exacted the payment of the Debt in our own persons: Now that he lets us to escape, and takes Christ in our stead, this was more than he was bound to do for us, and so a part of his free Grace, Ephes. 1.6.  
Thirdly and lastly, We are saved by free Grace, though by the Death and Blood of Christ, because it is free Mercy and Grace whereby God does choose any of us in Christ from all eternity, and in time incline and draw our hearts to the accepting and embracing of him, and closing with him. Thus the Doctrine holds good notwithstanding, That we are saved only by the Blood of Christ, and yet also by Grace. And so now I have done with the first point considerable in these words as applied to Christ, Purge me with Hyssop, i.e. The necessity of the Blood of Christ for the purging away of sin. No Reconciliation or Salvation but by Christ, no Reconciliation or Salvation even by Christ, but through his Blood.  
Now the second thing which is also intimated in this Expression, is the necessity of Application of this Remedy in general, to David's Soul in particular; and so consequently to the Soul of every one else, that will have benefit by it, Purge me with Hyssop. It is not enough for us, as to our Salvation, and peace and comfort, that Christ hath died, and that his Blood was  shed; unless this Death and Blood of Christ be also appropriated and made over to us, and our hearts and consciences sprinkled and purified with it. This is likewise here intended. Look as it was under the Law, as to this Ceremony which David here alludes to: It was not enough for the Leper to have a bunch of Hyssop by him, but he must have the Blood therewith sprinkled upon him to make it effectual, as may appear by all those places which we mentioned before unto you. So also here now in the improvement of that Type under the Gospel, it is not enough to know and see that Christ's Blood is  shed, unless we ourselves have a right and interest in it, and be purified by it: for which cause in the Scriptures before cited we red so much of the sprinkling of the Blood of Jesus Christ.  
The Ground and Reason hereof is a general Truth and Observation, and that is this, That every thing does good in the Application of it to that party or part which it does good unto. The Garment does not warm, unless the Body be covered with it: The Meat does not nourish, unless it be received into the Stomach: The salue does not cure, unless it be laid upon the Sore: The Water does not cleanse, unless it be sprinkled upon the Body; and so amongst the rest. The Blood of Christ does not take away sin, unless applied to the Soul.  
The use then of all is this, To teach us above all things to look after this ourselves, that we may find it in us: Not only to know and understand that Reconciliation is wrought by Christ, but that we also for our particulars are made partakers of it, and have a share in it, and to have this Truth settled upon our hearts, as of a thing which belongs unto us, to have this Blood sprinkled upon our souls, this was that which David here begged for at the hands of God, and which it concerns every one else to do in imitation of him. Lord, sprinkle me with this spiritual Hyssop; that is, Make me partaker of the the virtue and efficacy of the Death of thy Son, and do away my sins in his Blood: And moreover, give me the assurance hereof in mine own Heart and Conscience.  
For the better working of which point upon us, there are two particulars here briefly considerable: The one is, How we may get it; and the other is, How we may know it. How we may get it first, how may we obtain this favour to have our persons sprinkled with this Hyssop, that is, to have our sins remitted and pardonned through the Blood of Jesus Christ, as I have said? Now for this we may take these Directions. First, We must labour to know them, and to understand what they are, and that in a distinct apprehension of them. The knowing and finding out of a Disease, is a great tendency to the cure of it; and so it is here; for which cause it is that David does so often desire of God to search him, and discover himself to himself, and to make him to understand his faults. Secondly, There must be confession and acknowledgement of sin discerned, 1 Joh. 1.9. If we confess, &c. Thirdly, There must be a willingness to forsake them, and to part with them; and this for the getting it. Now further for the knowing of it, it is no better way discerned by us, than from the effects which it has upon us: Where Christ's Blood is sprinkled upon the Conscience, there will follow a reformation of heart and life thereupon, and it will make a man really better. Where God pardons sin, he also heals it; where he takes away the guilt, he does also suppress the power.  
Before we make an end of this point, and so draw to a conclusion, there are two things more which do further offer themselves to our consideration out of this passage which we have now before us; The first is the Person, whom David makes petition unto; And the second is the condition which David was in when as he made this Petition.  
First, For the Person whom he made it to, that was God himself, as appears by the Text; Lord, do Thou purge me with Hyssop; implying, that this is such a work as does belong only to Him: None can forgive sins but God alone; nor none can give assurance to the Soul that sin is pardonned, but He neither; it is a work which is proper to Himself, Isai. 43.25. I, even I am he that blotteth out thy transgressions for my Names sake, &c.  
Secondly, For the condition or circumstances which David was in, that was now in trouble of Conscience, when his sin was laid open before him, and his heart was touched for it, now he makes this request to God; where we see in such cases as those are, how people are apt to be affencted. There's nothing will satisfy a troubled Conscience, but the Blood of Christ sprinkled upon it. As long as men are hardened and secure, have no workings of guilt upon them, but are quiet and free from trouble, so long they make nothing of Christ, nor of the Grace which comes by him: but when Conscience is once awakened, and their sins are now before them, as the case was here with David; Oh then purge me with Hyssop, &c. And so now I have done with the first general part of the Text, which was David's Petition itself, as it is laid down before us in these words, Purge me with Hyssop, and wash me.  
Now the second is the special good and benefit which he promises to himself from this purging; and that's( as I said) in two Expressions more: First, In the positive, I shall be clean: and, Secondly, In the comparative, I shall be whiter than Snow. I will not enter now at this time upon the handling of these at large, which I have not leisure for, and should too much tyre out your patience in undertaking of them.  
Only this in a word, and in brief from them. First, We see here in general how David was rightly opinionated of the means of Grace; he was sound in this Article of Justification and Reconcilement by Christ. And we see further of what use it was to him in the condition in which he now was, as thereby to hold up his Spirit, and keep him from sinking and despair, which otherwise he might have fallen into. These words here are not a Motive or Argument which he uses to God for which he should purge him; but only a comfort and encouragement to himself, when he considers with himself what effect would follow hereupon of his purging of him. As a sick and diseased person, who is repairing to some skilful Physician, and whiles he goes to him, thinks of that health and recovery which he should obtain by him: so does David here in this place.  
But then for the particular words themselves,( because somewhat would be said of them, though so much cannot be said as might:) I shall be clean, and I shall be whiter than Snow. It's doubled for the certainty of the thing, and also to show the largeness of David's affection to it. But we must know what is meant by them, and what they refer unto. Now for this there is a double whiteness or purity of the Saints; the one is in point of Justification from Righteousness ●●puted; and the other is in point of Sanctification from Righteousness inherent. Now it is not the latter, but the former, which is ●ere intended: Our Sanctification in this life is imperfect, and tho whiteness which we have from that is not so transcendent. But David in this Text speaks of his whiteness from being washed in the Blood of the Lamb, and having this Blood sprinkled upon him in Justification, and Remissiion of his sins for Christ's sake; and so there is this in it, That that person which is justified by Christ, and hath his Blood sprinkled upon him, he is perfectly free from all guilt in the sight of God, and is in God's account as if no sin had been committed by him. This is the Truth which we have here exhibited to us; and it is clear from other places, as Isai. 1.18. Though your sins were as Scarlet, yet they shall be as white as Snow; though they be read like Crimson, yet they shall be as Wool: that is; You yourselves shall be as white, notwithstanding your former commission of them, which now is not imputed. In like manner it is said of the Church of Christ, That he would present it glorious, without spot or wrinkle, &c. How so? Namely, so far forth as clothed with his Righteousness. And Christ to his Spouse, in Cant. 4.7. Thou art all fair, my Love, and there is no spot in thee.  
When we say, That a justified person is thus perfectly clean and white, as to the pardon and forgiveness of his sins, we mean it in these two respects especially: First, As to the discharge of him from punishment and condemnation; God will not exact any penalty of him for them: He may chastise his Servants( as he did David) after pardon, in a way of Discipline; but he does not punish them in a way of satisfaction.  
Secondly, In regard of God's love and affection: He is now as perfectly Friends with him as he was before, though perhaps he may not express himself so lovingly towards him; as it is thought also he did not now to David, who lost much of his former sweetness in God.  
The ground and reason of all is, the Sufficiency of Christ's Satisfaction and Obedience which he hath exhibited to God's Law for ourselves, both passive and active. We are comely with the loveliness that he hath put upon us, Ezek. 16.14. Now therefore because the Righteousness of Christ is such as is whiter than the Snow, therefore are we so upon his account.  
The use of this point is various: First, For Confutation of Papists, who offend against this point in two particulars; The one by denying the imputed Righteousness of Christ, whereby we are thus perfectly pure, and taking off from the perfection and sufficiency of Christ's Satisfaction: And the other by affirming us to be perfectly pure by our inherent Righteousness, and a Righteousness of our own.  
Secondly, It serves to invite and draw all men to believe in Christ, and to accept of him upon his own terms and conditions, from whom there is so much benefit comes to us as indeed here does. Who would not now be in such a case, as to have all his sins pardonned to him, and to be set pure and clear from guilt?  
Thirdly, It's matter of comfort to all such as are in Christ already, that they are from henceforth recti in curia. 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, &c. And so much also for this seventh Verse.   

SERMON IX.  PSAL. 51.8. 
Make me to hear joy and gladness, that the bones which thou hast broken may rejoice.  
There's no stint or measure to be observed in the desires of a gracious Soul, which having once got the liberty and freedom of access and approach to God, is further emboldened, and takes heart to itself in Communion with him, for the begging of more still from him than yet it hath done. Where there is once peace and reconciliation with God, and this in any manner evidenced and made sure to the heart of a Christian, there's nothing which either God himself will stick to grant, or which a Believer will stick to ask, which is sitting and requisite for him. And this is that which we may in particular take notice of in the carriage of David in this Scripture: He had in the foregoing part of the Psalm made acknowledgement of his sin to God, and from thence got some boldness by degrees for further converse, in desiring the forgiveness of them, and peace of Conscience through the Blood of Jesus Christ, in the seventh Verse,( which we handled last day) Purge me with Hyssop, &c. And now he is not contented to have peace only, but he must have joy: Not only to have his person justified, and the Blood of Christ sprinkled upon his Conscience; but to have the evidence and assurance of God's love and favour towards him, and the consequents of it, Make me to hear joy and gladness, &c. This is the sum of this Verse.  
IN the Text itself we have two general Parts; First, The Request itself, which David puts up to God: Secondly, The End or Drift of David in the propounding of it. The Request itself, that we have in those words, Make me to hear joy and gladness. The End or Drift in propounding it, in these, That the bones which thou hast broken may rejoice.  
We begin in order with the first, viz. The Request itself, Make me to hear, &c. Wherein we have three particulars more considerable of us; First, The thing requested or petitioned for, Joy and gladness. Secondly, The manner of conveyance of this to the Soul, and that is by hearing, Make me to hear. Thirdly, The Author and Fountain from whence this flows, and is derived, and that is God, Make Thou me to hear.  
For the first, The thing requested, it is joy and gladness. Here are two terms at once for the greater fullness and emphaticalness of the expression, as there was also in the Verse before, cleanness and whiteness, though both coming to one and the same effect: so likewise here: They are Synonimous, and have one and the same thing intended by them; yet they are words which do commonly go together in the Language of Scripture; as to give you one instance for all, Isai. 35.10. They shall obtain joy and gladness, sorrow and sighing shall flee away. Joy in the proper Nature of it, is the enlargement of Soul, upon the embracing of some present good: Here, in this Text, it is to be understood all along in a spiritual sense. If we speak of Temporal Joy, David had enough of that,( though mingled also with sorrow:) He was a King, and a great Man, and so had variety of outward comforts vouchsafed unto him; but this would not serve his turn, nor content him in his present condition. He must have inward and spiritual Joy, or else he is lost and undone; that joy which did arise from the sense and assurance of God's love unto him in the pardon and forgiveness of his sin. This is that which the Scripture makes mention of in other places, as Joh. 15.11. That your joy may be full. Rom. 15.13. The God of peace fill you with all joy, &c. 1 Pet. 1.8. Ye rejoice with joy unspeakable, and full of glory. The Scripture speaks of Joy under a double Notion; either as a Grace, or as a privilege; either as a Duty which is to be exercised by us, or as an Advantage which happens to us, and Benefit which is bestowed upon us. Now here in this part of the Text, we are to understand it rather of the latter, than of the former; though perhaps in the other part it may have some reference to it in the former sense also. But here he preys for this blessing of joy, That God would bestow this favour upon him of inward and spiritual gladness of heart: He would not only have peace, but joy; not only an inward calmness and tranquillity of spirit, free from tumult and disturbance, but also a ravishment and enlargement of mind, as accessary and additional thereunto. Now this is that which all other of God's Servants have cause likewise to desire in a suitableness and agreeableness to him. David, by signifying to us what breathings and desires were in himself, does hereby consequently show us, what should be also in every one of us; after his example, we should beg and call for this joy.  
For the better opening and illustrating of this present point unto you, there are two things which I shall, with God's assistance, show unto you; First, That there is such a thing as this is, of inward and spiritual joy and gladness of mind. Secondly, What are the Properties and Qualifications of it. For the First, such a thing there is as this Spiritual Joy, which David here calls for, as may appear among other proofs from his calling for it. There is such a Joy, as is proper and peculiar to a Christian, distinct from the joy of the world, and worldly men. A joy within the compass of Religion, and Godliness, and the Principles of Christianity. As there's a spiritual life, so there is also a spiritual joy, and the one follows from the other: every kind of life has its joy, which is attendant upon it: Not only the Rational life, which is the highest of the life of Nature; but also the Sensitive, as the life of Beasts; and the Vegetative, which is the life of Plants. These have their proportionable cheerfulness, and comfortableness, and joyfulness, which is belonging unto them; and therefore the life of Grace in a more especial manner.  
And as in this there is joy for the Principle, there's a spirit and affection of joy; so there is also joy for the Object, there's matter and occasion of joy for that Principle to close withal. There's joyful tidings and occurrences; there are such things as do provoke joy in those persons which are capable of it, and are fit subjects for it, as pardon of sin, and assurance of this pardon, and communion with God, and hopes of Heaven: these are things which put gladness into the hearts by way of object and occasion to it. This may therefore serve to inform and convince men of the World in this particular. Carnal and unsavoury persons, which have no relish of Grace in them, and only mindearthly things, as the Apostle speaks of them, they think there's no joy in the world, but only the joy of the world; the joy of the Corn, and the Wine, and the oil; such things as these: when they hear mention made of any other, they are ready to scoff at it, and to think it to be no more but a fancy, and vain conceit. But now for those which are solid and experienced Christians, they are of another opinion: as they know there is a spiritual grief, and real grounds and causes for that; so they know there's a spiritual joy also, and true matter and occasion for that: yea, they have a Spirit and Principle in them, which does incline them, and carry them to the desires and longings for it. This then is a thing out of controversy, that there is such a business as this Joy and Spiritual Gladness.  
Now further, Secondly, For the Properties and Effects of it, they are thus far considerable of us. First, This inward spiritual joy, this joy which is peculiar to Religion, it is an forerunning and strengthening joy. The joy of the Lord is your strength; it enables a man in some measure for those Duties which God requires at his hands. It is compared to oil, and so called, The oil of gladness, Psal. 45.7. Now we know the property of oil is to suppling and qualify the parts and members of the Body, and make them fit for service: so does this Joy of the Spirit. Sadness, and Melancholy, and Discontent, it is a lumpish business, it takes men off from doing of their work; but joy it puts life into them, it expedites them, and makes them ready to every good work. That man who has the light of God's Countenance shining upon him, and well assured upon good grounds of God's favour and good will to him, how freely and nimbly does he run the ways of God's Commandments? This is the difference betwixt Spiritual Joy and Carnal: As for Carnal and Worldly Joy, that does for the most part indispose men, and set them off further from their work; it makes them more vain, and frothy, and loose-spirited, and carnally-affected: but this holy joy, this joy of the Lord, it has another effect and working with it.  
Secondly, As it makes men active in doing of good, so likewise patient insuffering of evil. It carries a man through Crosses and Tribulations with a great deal of support above other men. As we see it was with the Apostles of Christ immediately after his Ascension, what trials they were exercised withal, but yet these did not overcome them, their Heart and Spirit was above them all; and they departed from the presence of the Council, rejoicing that they were counted worthy to suffer shane for his Name. As our blessed Lord and Saviour himself, who for the Joy which was set before him, endured the across, &c. Heb. 12.2. Thus Rom. 5.2, 3. We rejoice in hope of the Glory of God; and not only so, but we glory also in Tribulations, &c.  
Thirdly, It is durable and lasting, it is a joy which no man can take away. As it is a proper joy, a stranger meddles not with it; none but a Christian partakes of it, Prov. 14.10. so it is a perpetual joy, and abiding; there's no man is able to remove it from us, as our Saour tells his Disciples, in Joh. 16.22. Your heart shall rejoice, and your joy no man taketh away from you. As the World cannot bestow it, so neither remove it, nor separate it from us; it will then be green and flourishing, when all other shall fade and decay. This is the difference betwixt a Christians Joy, and a Worldlings; betwixt a Believers, and an Hypocrites. As for the latter, it quickly withers, and comes to an end, it is but for a moment, as Job speaks, Job 20.25. It is like the crackling of Thorns under a Pot, as Solomon, Eccles. 7.8. But the former it lasts and continues, though not always in the same measure and degree for the vigour and liveliness of it, yet for the substance of it still it does; and especially for the true ground, and matter and occasion of it.  
Lastly, It is a transcendent joy, it does transport and raise the soul after an eminent manner, and so the Scripture sets it in that place before alleged, 1 Pet. 1.8. Ye rejoice with joy unspeakable, and full of glory. It is such a joy, as the greatness whereof is unable to be expressed unto us, especially when it is in that measure and degree as sometimes it is; as some of the blessed Martyrs have sometimes had experience, when they have been so filled with joy, as that they have despised their greatest torments themselves. This is now and then the lot of God's people, as Paul of himself and the rest, I am filled with comfort, I am exceeding joyful in all our Tribulations, 2 Cor. 7.8. When God will let fall this joy into the heart, as sometimes he does, how ravishing is it! The use of this point is to raise our desires after it, especially in sad times. And that's the first particular here considerable in this Petition of David, to wit, the thing itself, which is requested and petitioned for, Joy and Gladness.  
The second is the manner of conveyance of this joy and gladness to the soul, and that is expressed here to be by hearing, Make me to hear, &c. i.e. Not only give me the ground, and matter, and occasion of joy; but likewise actual joy itself for the performance and accomplishment of it to me. When we speak of the hearing of joy, we may conceive of it two manner of ways; either, First, by the hearing of the Ear in the Ministry of the Word; or, Secondly, by the hearing of the Heart, in the Application of the Spirit to the Conscience: Both these ways did David pray that he might hear joy and gladness.  
First, By the hearing of the Ear in the Ministry of the Word; I have heard of thee by the hearing of the Ear, says Job, Chap. 42. v. 5. This was one kind of hearing here meant, and that especially in reference to the Ministerial Dispensations. David he had heard sadness by the Ear in the Ministry of the Prophet Nathan, convincing him of his sin and miscarriage; and now he would also in that way partake of comfort: The Word had wounded him, and holpen him to the broken bones; and now he would have it also to heal him, and to restore him to the joys of the Spirit. Therefore some are of opinion, that however in the story of Nathan's Conference with David, the word of reproof and of comfort are declared together, yet that there was some distance of time betwixt them, and that this Psalm was penned by him in the interim; wherein he sues for such a comfortable expression. However, whether so or no, it might well be that he might desire to hear more of such joyful relations. And it teaches us the efficacy of the Ministry to this purpose. There is a special power in the Ministry of the Word,( according to God's ordaining of it) for bringing joy and comfort to the Heart and Conscience of a Believer. Sunt verba& voces quibus hunc tenere dolorem possis. There is a power in such words for allaying of the greatest grief, Isai. 50.4. it is spoken there of Christ, and it is true also of all the Ministers of Christ in some measure by dispensation from him, The Lord hath given me the Tongue of the learned, that I should know how to speak a word in season to the weary soul. There's a special dexterity in speaking comfortably to a distressed Conscience; and this is a Ministerial Gift which is proper and peculiar to that work. Thus again, Job 33.14, &c. ad 24. God speaks once and twice, &c. If there be a Messenger with him, an Interpreter, one of a thousand, to show unto man his uprightness, Then he is gracious to him, &c. See here, there must be a Messenger, and an Interpreter, one of a thousand, one which has skill, and a call to this work. It is not Quilibet e Vulgo, but Unus e Millibus, which is fit for such an employment. Though there be use also of private quickenings, and Christians comforting one of another; yet the doing of this with that Authority and successfulness, as may give best satisfaction, it is a Branch of the public Ministry.  
If ye shall further inquire in what way this comforting is carried for the exercise of it: I answer, thus: First, By a right stating of the case in which a man is. He that will comfort a troubled Conscience, he must be able rightly to inform the Conscience of its own condition, and show it how it is with it. As a Physician that will cure a Disease, he must first discern it, and discover the proceedings of it: He must know what is the main distemper, and what's only Symptomatical: so likewise here: In trouble of Conscience for sin, there's somewhat more oftentimes mingled with it than the thing itself, sometimes there's Melancholy and distemper of Body, and we must distinguish that; sometimes there's Temptation, and the suggestions of Satan, and we must distinguish them also. Now this is that which is done in the Ministry. It shows a man clearly and fully the condition in which he is, what it is that pinches him, where his grief and his trouble lies; shows him the corruption of Nature, the very Root and Spring of his disease; which though it carries grief in it at first, yet being discovered, tends to comfort.  
Secondly, and more especially to this purpose. The Ministry it brings a word of joy with it, as it brings a word of peace and agreement with it; therefore it is called, The Word and Ministry of Reconciliation, 2 Cor. 5.20. We bring glad tidings of joy, God reconciled in Christ; this was that which David desired to hear, and it is that which is still observable in the Ministry; in Peter in his Ministry, Act. 2.37. towards those which were pricked in heart: in Paul in his, towards the Jaylor, Act. 16.31. Christ comes at the heels of John the Baptist; and then, thirdly, in removing all doubts and scruples which follow afterward: This is another Branch of this Ministerial comfort.  
The use which we are to make of it, is therefore to prise the Ministry, and such Dispensations as these are. This is the means which God has sanctified for the conveying of our spiritual joy to our hearts; and therefore let us not despise it, but accept of it, and attend upon it. We have a very good Pattern here before us in the example of David himself: He was a man as able to have shifted for himself alone as any man living: A man after God's own heart, and much in communion with God, who had a great measure of the secret In-lets of the Spirit; but yet for all that he does not despise the outward means, but desires to hear joy and gladness, unfolded and laid open in the Ministry; and so we should also do, Make me to hear joy and gladness, &c. It is not to red it only, but to hear it. There is good use to be made of reading in private of the Scriptures, and other good Books: but we must not for all that neglect hearing, which is as it is the means appointed by God for the conveyance of Faith, so also for the conveyance of joy and spiritual comfort, which many people would have more experience of, if they were more careful and conscionable herein; not only to hear, but to hear in that manner as they ought to do. In Act. 8.39. when the Eunuch was to be converted, it was not his own reading of the Word of God, which would serve the turn; but he must have Philip add his preaching to it, and then he went on his way rejoicing. So much for that, Make me to hear, i.e. by the hearing of the Ear, in the work of the Ministry.  
But, Secondly, That's not all, there's somewhat more intended in it than so, Make me to hear, by the hearing of the heart, by the application of the Spirit to the Conscience. These two they must go together to make the business still complete, The Voice of the Word in the Ministry, and Voice of the Spirit in the Conscience; this will not do it without that, and that cannot do it without this; and therefore we must add this also to the other: so that these words, Make me to hear joy, &c. they do imply thus much in them: Let me hear the comfortable testimony of thy Spirit to my soul, that I am in favour with thee, and that thou art perfectly reconciled unto me. As there's the Voice of the Spirit to the Soul, in direction, This is the way, walk in it, Isai. 30.21. so also in consolation and assurance, Thy sins are pardonned, and I am thy Salvation, &c. And this was that which David now prayed for: He had Faith and Hope already, but now he preys for a kind of sense, and spiritual feeling, in opposition to the broken bones which he mentions afterwards. As he had been hitherto full of sadness, and the apprehensions of God's wrath against him,( as we shall hear in the following part) so he would now be of comfort; he would not only hear of joy, that there was such a thing as this belonging unto him; but he would hear joy itself, that is, really and actually be made to be a partaker of it. And this is agreeable to other places of Scripture, wherein we meet with the like expressions, as Psal. 143.8. Cause me to hear thy loving kindness in the Morning, &c. And so he gives Songs in the Night, Job 35. v. 10.  
Now this is that which we above all things should look after for ourselves, in such cases as David now was, to be possessed of this joy and gladness; not only to hear comfortable Truths, the Promises propounded to us, but that God would set them home upon our hearts, and make them ours, and give us the full comfort, and sweetness, and extraction of them; to hear God telling us, he is at peace with us, and we justified and righteous in his sight. And so much also of the second Particular in this second General, viz. The means or manner of conveyance, Make me to hear.  
The Third is, The Author and Worker of all this in us, the Spring and Fountain from whence it proceeds, and that is God himself, Do Thou make me to hear. This it may be carried respectively to all which hath been said before; and we may take notice of it in a threefold reference: First, In reference to the occasion. Secondly, In reference to the Performance. Thirdly, In reference to the Success.  
First, To the occasion, Make me to hear joy and gladness: that is, sand me such a Preacher as may speak seasonably and comfortably to me. It is God. who hath an hand in this; The Lord gave the word, and great was the company of Preachers, Psal. 68.11. It is God that directs the Ministers, and has a special Providence in the disposing of their Ministry. Where they are faithful and careful themselves to wait upon him, and people also to join with them in it, he does in a special manner guide them, and pitch them upon such and such Texts, upon such and such Arguments and Points, and manner of handling of them, and we should accordingly rest upon him in it. A Preacher does not shoot at rovers, but there's a special guidance and direction him and therefore accordingly we should seek to him for it, according to the particular condition which we are in, and the occasions which are upon us. If we need conviction and awakening, that then we might hear a word of that; if quickening, a word of that; if comfort, a word of that; we should aclowledge God's Providence to us in such Dispensations, by seeking to him by private prayer in this particular; and so aclowledge it also by waiting upon the means which God has afforded and appointed to us, and not( as many do) withdraw from them; which is not so much a discouragement to the Ministers, as rather a prejuto themselves, who have the greatest loss by it. What's the reason that many when times of trouble and distress comes upon them, sinned not that comfort which they might have expected? it is sometimes because they have neglected those words of joy, and gladness, and comfort, which have been provided for them.  
Secondly, It refers to the Performance, Make me to hear; that is, Make me to observe what I hear. There are many which hear, and are little the better for hearing; they have the words of Exhortation, and Conviction, and comfort brought unto them, but they do not mind and regard them, but are either asleep, or their thoughts some where else: this is a great indignity which is offered to the Ordinance of God, but it is God himself only that can remedy it; it is he that gives an attentive ear, as well as a seasonable Doctrine; it is he that opens the ears of men, and seals their instruction, Job 33.16. As he opened the heart of Lydia to attend to the things which were spoken by Paul, Act. 16.14. He did not only sand Paul to preach to her, and so make her to hear in the occasion; but he did likewise cause her to attend to Paul's preaching, and so make her to hear as to the performance. This is that which we should desire him to do with us, when we approach to such means as these are.  
Thirdly, It refers also to the success, and to this especially, Make me to hear joy and gladness: that is, As the Word itself is comfortable, so let it have a comfortable effect upon my heart to fill it with comfort. It is not in the power of the best Ministers in the World to convey comfort directly, they are only the Conduit-Pipes and channels, the Spring and Fountain of all is God himself: Who is Paul? and who is Apollos? but Ministers by whom ye believe: I am He that comforteth, says the Lord: I create the fruit of the lips; peace, peace: It's all from Him.  
Therefore let us go to Him for it, and depend upon Him Himself in the use of all good means. We must desire God to direct the Preacher to a word of comfort, ourselves must be attentive to hear: but when all's done, it is God alone that can make it successful and effectual to us. It is the office of the Holy Ghost to comfort, and He will not endure that any should take his office out of his hands, but only to be subordinate still, and instrumental to him. David knew this well enough, and therefore repairs to God, Make Thou me to hear; there's an emphasis involved in that. And so now I have done with the first general part of the Text, which is the Request or Petition itself, which David puts up in this condition, Make me to hear joy and gladness; wherein we have had three distinct Particulars: First, The thing requested. Secondly, The manner of conveyance. Thirdly, The Author.  
Now the second is the enlargement or amplification of this Request, from the End or Drift in propounding it, That the bones which thou hast broken may rejoice. This is a little dark expression, and so will require a little opening and explaining of it: The meaning of it( in brief) is this; That I may receive comfort after so much terror, and trouble, and distraction as I have been exercised withal. These broken bones are a Metaphor taken from the Body applied to the Soul, to express unto us the anguish and vexation of it. There are two things considerable in this clause; first, here's somewhat implied; and, secondly, here's somewhat expressed: That which is implied, is David's condition, and that is to have broken bones, that which is expressed, is David's desire, that these broken bones might rejoice.  
We begin with the first, viz. David's condition, and that was to have his bones broken; his bones, that is, his soul, and spirit, and inward man, this was exercised with horrible grief and terror which was now upon it. The bones which Thou hast broken; he might have said, The bones which I have broken; for so it was indeed in a sense, and in reference to the occasion of it; but they are true both together: David had broken his own bones, and God had broken them for him: he had broken them in the occasion, by committing such grievous sins; and God he had broken them in the affliction, by visiting his sin upon him, and giving him the bitter result and issue of them; The bones which thou hast broken, &c. So that now we must take notice of David's condition not only simply in itself, but in the circumstances of it also, which was his sin, and the Author and Inflicter of this evil upon him.  
We'll begin, First, with the occasion, and that is sin; this brought him to these broken bones; and so it will do every one else which makes bold with it; especially some kind of sins above the rest, such as these of David here were, scandalous and presumptuous sins, which lay waste the Conscience; these they have a biting sting in them, and punishment belonging unto them, and will cast the sinner down: there's nothing of that contentment in the commission of them, as there's horror and terror in the reflection. Like a Body that is broken in pieces upon the Wheel, not a joint or Sinew sound in it; even so is it with a terrified Conscience; and so was it now with David at this present time: His Soul it was racked within him, and he was little better than in Hell itself, so far forth as his present condition was capable of it, as he also complains in other places, in Psal. 38.3, 4. &c. 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 mine head as an heavy burden too heavy for me.  
And this was so much the more grievous, according to the state and relation which David was in, as he stood to God himself: For such an one as He to fall to such practices as these, was a thing not to be endured. God afflicts many wicked men with terrors and flashes of Hell in their Conscience here in this World; but if he should not do so, he can yet meet with them hereafter at another day; for which cause as he sometimes terrifies them, so he sometimes lets them alone: yea, but he will not do so with those which are his own people; he will not spare them at present, but chastens them here, that they may not be condemned in the World; and breaks their bones, that he may not break their necks.  
The use of all which is this, To fright men from the commission of sin, and to deter them from such horrible courses and ways as these are. The World in which we live is full of a great deal of wickedness and debauchedness; and sins of all sort they reign amongst us, even such as are not to be name amongst Christians, sins against common civility, and the very Light of Nature itself; gross and scandalous sins of Adultery, and Fornication, and Uncleanness, and murder; yea, unnatural murders, as of Parents their Children, if they deserve the name of Parents, such Monsters rather than Mothers which this Age and City so abounds with in these latter times. Oh but if people would think of the sad account and reckoning that will follow, this would a little restrain them, and kerb them from such courses as these are.  
Therefore let people beware, and take heed of such kind of ways. Do ye think if David had foreseen and considered the distraction which would have followed upon his sin, he would ever have ventured upon it? Let all others take heed by his example, and when they are tempted to sin, think of the broken bones which are consequent thereunto.  
Yea, and not only grosser sins, but smaller, and such as do make any way and preparation for those which are greater, as smaller do, and as they did here even in David himself, who was not at the worst all at once, but came to it by leisure and degrees. This for the occasion.  
Now, Secondly, For the principal Efficient, David takes notice of that, Which Thou hast broken. This is to be understood by us, not only as in his Providence disposing this affliction to him, but as being himself immediate in it. All afflictions and corrections whatsoever, they are imposed by God, and he has an hand in the ordering of them; even then when men break us, it may be said God does it; as the Church when she was afflicted by her Enemies, Thou hast sone broken us in the place of Dragons, and covered us with the shadow of death, as it is Psal. 44.19. But this here of David's was somewhat more than so, who when he says, The bones which Thou hast broken, he does hereby signify, that God himself did set himself as an Enemy against him. The Arrows of the Almighty were in him, and the poison thereof had drunk up his spirit, as the Scripture else where speaks in Job 6.4, &c. This was a sad and terrible case and condition indeed, and as any could be, for God himself to undertake a poor Soul, and to set himself against it, this is full of horror and amazement, and that because there's none other to be a support to him; who shall here pled for him? Who would not fear thee, O King of Nations? Oh it's a fearful thing to fall into the hands of the living God; who may abide in his sight when he is once angry?  
Let this therefore be a sad warning to keep men from provoking this God; who teaches like him? and who smites like him? Oh let us be sure to keep in good terms with him: If his anger be kindled, yea, but a little, blessed are all they that put their trust in him.  
And in particular, let us labour for humble and broken hearts, and contrite spirits, which he delights in. We had better to take a little pains with our hearts to break them ourselves, than that He should break them for us: for if He break them, he will break them to purpose, as He did here with his Servant David, The bones which Thou hast broken: Because he broken his Laws, therefore he broken his bones. He breaketh me with breach upon breach, he runneth upon me like a Giant, as Job speaks of himself, Job 16.14.  
This was so much the more terrible to David, and may be also to any one else, as he had formerly had more sweetness from him: for Him who was a Father, to turn an Enemy; He that had strengthened his bones, to break them, this was the height of sadness and misery; and so he seems to make it an aggravation, The bones which thou hast broken.  
But yet moreover, it may be also an Argument for Mercy, and may carry some kind of moving and insinuation with it, to enforce the present Request and Petition which he puts up to God, that God would the rather be pleased to convey joy and comfort to him, as he had inflicted sorrow and trouble: Thou hast broken the bones, and therefore be Thou pleased to restore them, and bind them up. This expression may have this emphasis in it.  
And that again to a double purpose: First, As an Intimation of his Power; and, Secondly, As a Provocation of his Goodness: Thou hast broken them, and so only canst heal them. And Thou hast broken them; and because Thou hast done so, be pleased also to restore them, and to set them in frame again. And so much for that which is supposed, to wit, David's estate and condition, the broken bones.  
The second is that which is more particularly expressed, which is David's desire; and that is, that these broken bones may rejoice: that is indeed, that He might now rejoice, whose bones as hitherto had been broken. This if we take all in, was a very great and high Request as could be, and such as at the first hearing might seem to be a little too presumptuous. What! broken bones to rejoice! One would think that it might be enough for them only to be at ease, to be quiet and free from trouble; but to rejoice, that was extraordinary; yet this is that which David is here emboldened to petition for.  
The Original word, which we render rejoice, is a little more in the Hebrew Text, for there it is to leap for joy, Tagelnah exultabant, that they may exult and triumph. This was that which David here desired, and there are divers things here intimated to us; but I can no more than as it were name them to you, in regard of the time.  
First, We see here, that a condition of Humiliation is not always a condition of despair. Broken bones are recoverable: a Soul may be brought very low through the hand of God, which it is exercised withal, and yet not in a forlorn estate; thus David here, and so other of the Saints elsewhere, as Job, and Heman, and Hezekiah, and such as these, they had all a share in these broken bones, and yet for all that recovered and got them up again.  
This is a good Item to us, in regard whether of ourselves, or others. For ourselves, if God should ever bring any of us into such sad conditions, not to be utterly dejected for them, but to consider that still there's hope: Let us not say with Sion, The Lord hath forsaken me, &c. No, God regards the broken bones that they may rejoice.  
And so for others, let us not too rashly censure them neither; and that may be one Observation.  
Secondly, Observe somewhat from the order; that great rejoicing it hath oftentimes great trouble preceding and going before it: The broken bones usher in the exultation. This is God's usual method, to bring to Heaven by the Gates of Hell; and to make great dejections proper always to great enlargements.  
This he does, that so he may hereby set a price upon his own comforts, and have them had in greater esteem, and so much the better relished by us, which otherwise they would not be.  
This serves still( as well as the former point) to support us, and to keep us from dejection and casting down.  
Thirdly, Observe somewhat also from the opposition of state to state, a state of sadness to a state of rejoicing, and the one promoted by the other; and so there's this in it; That those who have felt most of God's terrors, they are most affencted with his comforts: such as these they leap for joy, as coming from one extreme to another, from a dark and dismal Dungeon, into a glorious Sun-shine.  
Lastly, In this transcendent expression, That the bones which Thou hast broken may rejoice; we have this Observation likewise intimated to us; How that the Servants of God ( occasionally and accidentally) gain by their very falls. This is that which David supposes as possible in this Petition, That the broken bones may rejoice, not in their breaking, but in their restoring after breaking. As an Arm or Leg which is broken, when it is once set, it is the stronger afterwards; so it falls out to be sometimes in this case with the Servants of God. The Lord, who is an Almighty God, and able to bring the greatest good out of the greatest evil, and has likewise made a gracious Covenant with those which are his, does in his Wisdom and Providence oftentimes so dispose it, as that his Children in some respects gain by their miscarriage, in the discovery of their own weakness, wariness for time to come, humility and dependence upon him for strength and support, and the acknowledgement of his great love and mercy to them in their pardon and forgiveness; and many such like advantages and benefits as those are. Thus the fall which we had in Adam, is an enlargement to us occasionally of the Grace which is in Christ.  
But this is no Argument therefore for any to make bold with God, and to try Conclusions with him; those which do so, shall smart for it: Where men sin through frailty and weakness, and by repentance turn to God, they shall find Grace in his sight: but if presuming upon his mercy and power, they shall witting rush upon sin, they shall certainly find what it is both to have abused so gracious a God, and so sweet a Truth as this is before us.  
Notwithstanding all the good which may accidentally through God's disposing arise from our sins, it is a great deal better and safer for us to keep ourselves in a way of innocency, and unblamable holy Conversation, not doing evil that good may come of it, which causes just damnation to those that do so, as the Apostle tells some in his time, Rom. 3.8. We would count him a Madman indeed, that hearing that a broken Arm is stronger after setting, should therefore go break his Arm, or Leg on purpose. No, it is one thing how we reason of things afore they are done, and how afterward. It had been a great deal better for David simply considered, that he had never fallen so foully as he did, nor contracted that guilt, and trouble, and vexation to himself; though it was possible for God when it was done, to make him to be a gainer by it; which is that which he here preys for, That the bones which thou hast broken may rejoice, from Thy making me to hear the voice of joy and gladness. So much for that, and so likewise for this whole eighth Verse also.   

SERMON X.  PSAL. 51.9. 
hid thy face from my sins, and blot out all mine iniquities.  
The keeping of a clear Spirit, and a Conscience voided of offence, as it is very sweet and comfortable in many other respects besides; so amongst the rest, in order to our prayers and approaches to God, that so we may neither have a check upon ourselves in the presentation of them, nor yet a repulse from God, as to the granting of what we desire. Which me may here in a special manner take notice of in this Petition of David's, which he does interpose here in this Verse which I have now at this time red unto you. He had in the Verse before( as we shewed the last day) prayed for assurance, and more special favour from God, Make me to hear joy and gladness, &c. But now the remembrance of his great sins rose up as a discouragement to him, and he was apt to look upon them as an impediment of so much comfort to him; for which cause he does here now again beg for the pardon and remission of them, hid thy face, &c.  
IN this present Verse we have two general Parts: First, The Petition; and, Secondly, The Extent of this Petition: The Petition is for pardon and forgiveness of sin; the Extent of it is for the pardon of all sin.  
We begin with the first, viz. The Petition, which is for the pardon and forgiveness of sin; and this is propounded to us under a double expression: First, Of the hiding of the face; and, Secondly, Of blotting out. Before we come to speak concerning these parts distinctly, there is somewhat which we may take notice of in general as preparatory and circumstantial to them; and especially David's Reiteration, and Repetition of this Request again and again. He had made it once before in the first Verse, Of thy tender mercies blot out my Transgression. He had made it again in Verse 7. Purge me with Hyssop, &c. And now again he repeats it in this ninth, hid thy face from my sins, and blot, &c. Yea, we may observe how he does it in some respects confusedly, without observing any method or order at all; there's no method in a broken heart: whiles he is praying for one thing, he does by the by thrust in another; and whiles he is praying for assurance, he does preposterously pray for forgiveness, for pardon after joy, which is a thing antecedent thereunto. This is that which we may observe in the carriage of David's Petition.  
And in it these two particulars briefly: First, Here's the necessity of this Request of all other besides, To desire that God would pardon us our sins; it is that which we have need to put in the front of all other desires; nay, not only in the front, but in the rear; yea, and further, in the whole body of all, {αβγδ}, first and last, and in the midst. When ever we draw near to God, make any svit or Petition to him, this had need to come in still, as we may say, for the burden of the Song, hid thy face from my sins; and so here it does.  
The reason of it is this, because this is the Ground-work and Foundation of all other comforts besides: All the good which we receive from God, it is laid in our reconciliation with him; and all our boldness and freedom, as to the asking of any good at his hands, so long as there is any guilt charged upon us, we cannot so easily do this; this it puts an obstruction to those mercies which we expect from him: Your iniquities have separated betwixt you and your God, and your sins have caused him to hid his face from you, Isai. 59.2. Because your sins have made him to hid his face from yourselves, therefore desire him to hid his face from your sins. It is that which is the Foundation of all Temporal and Spiritual Mercies both: For Temporals, it is this which makes them Mercies, without which they are not so; and for Spirituals, it is the Spring of them: Blessed be God, who blesses us with all spiritual mercies in Christ. Why in Christ? because in him is God reconciled. So then, David being to ask other matters from God, he begins with this, That he might have healing mercy, he would have pardoning; that he might have joy, he would have peace; that he might have assurance, he would first have forgiveness, which supposes it, and lays ground for it. It is too much boldness and presumption in any to go to God for freedom of spirit, for enlargement, for extraordinary comfort, where they have not first made their peace with him. Familiarity it is not of Enemies, but of Friends; not of those which are in a state of distance, and contrariety one to another; but of those which are already well agreed: This is that which David here supposes, and therefore that he might the better get the one, he entreats for the other; and that's the first thing here implyed, viz. The necessity of this Request.  
The second is the difficulty of it; it is a thing which is not quickly obtained; especially such as the sins may be for the nature and circumstances of them: though they may be soon committed, yet they are not soon pardonned. Great sins they make great impressions and wounds upon the Conscience, which are not easily healed and made up. In the Verse immediately before, we heard of the broken bones; now a bone is a great deal sooner broken, than it is set, and restored again: And so is it likewise with a Soul; Men may sooner crack their Consciences, make flaws and breaks in them, and put them out of frame, than they are able to cure, and recover them, and set them right. A Debt it is sooner contracted than discharged; and a man may bring himself into those bonds and snares within the compass but of one hour, which he cannot free himself from so long as he lives. It's so in like manner in sin; transit actu, manet reatu; the act of it, that's transient, and passes in a moment; the guilt of it, that's permanent, and abides for a great deal while after; neither is it after many endeavours done away. Take David here for an instance, the example in the Text, his sins they did not take him much time for the commission of them; but his pardon, and assurance of that pardon, that was long before it was obtained.  
And this God will have to be in his infinite Wisdom upon a double account: First, To put a weight upon sin; and, Secondly, To put a price upon pardon; that the one may not be too easily ventured on, and that the other may not be too lightly esteemed and slighted, and made nothing of, as it would be ready to be.  
First,( I say) To put a weight upon sin, that that may not be too easily ventured on: If it were no more but pardon as soon as sin, men would then make nothing of sinning,( as those do which are of that opinion) but now the Lord will teach those which are His another Lesson; He will show them what it is to sin, by forbearing to give them comfort as to the pardon and forgiveness of it: 'tis a piece of his gracious Discipline towards them, when he hides his face from them, as David himself did sometime in the case of his rebellious Son Absolom, as we may see in the story, 2 Sam. 24.14.  
Secondly, To put a price upon pardon. Those Courtesies which are easily got, are apt to be contemned; Now God will have his Favours to have their due regard given unto them; He will have such a thing as forgiveness of sin to be valued according to the due worth and dignity of it, and therefore thinks sitting( in some cases especially) to defer it, that it may be known to be that which it is: I say, in some cases especially, there being a difference in this particular, sins of daily incursion, as we call them, common weaknesses and infirmities, which do adhere to the best of God's Children through the remainder of corruption in them; they are upon their daily turning to God, and renewing of their Covenants with him, sooner past over: but such as are more heinous and grievous, and committed with greater maliciousness, they are longer before they obtain so much favour as that comes to. A scratch it's a great deal sooner healed than a broken bone.  
This is not so to be taken, as if there were any thing in us which did merit pardon from God by way of proportion, or as if God's mercy considered in itself did not equally extend itself to great sins as to less: For the Scripture tells us, That he is a God forgiving iniquity, transgression and sin; that is, sin in all the kinds, and degrees, and varieties of it, Exod. 34.7. It tells us, that he is plenteous in mercy, Psal. 103.8. That he is ready to forgive, Psal. 86.5. That he will abundantly pardon, Isai. 57.7. That he blots out our transgressions for his own sake, Isai. 43.25. and many such expressions as these. But this is the drift of this point, to show unto us the order which God in his Providence hath set for the exhibiting of this pardon and forgiveness, which is in case of greater provocation and presumption in sinning against him, to require greater humiliation and importunity, and seeking to him for forgiveness before he grants it; which was that which he did manifestly here with David in this Text and Scripture now before us.  
And the use which we may make of it, is therefore to take heed to ourselves, and to beware how we draw guilt upon our souls by wilful and presumptuous miscarriages: if we do so, we shall not find it so easy a matter as we may think it to be, to recover and to get up again: we may put up many a prayer, and fetch many a sigh, and  shed many a tear, ere we recover that former peace, and tranquillity, and comfort, which we have enjoyed. And that's the second thing here observable in general, The difficulty of pardon to be obtained.  
But to come more directly to the words of the Text itself in this Petition which David here makes: it consists, as I shewed, of two expressions:( for David still goes here by couples:) First, For the hiding of God's face from his sins. And, Secondly, For God's blotting out of his iniquities: In each of which phrases we have a distinct Point and Observation, which is implied and intimated to us. In the first, That God does look with a most angry countenance upon the sins of his dearest Servants, and such as they have great cause to desire may be taken off from them. In the second, That till repentance and turning to God, He has all their sins and iniquities upon record, and remembrance with himself.  
We begin with the first, from the first expression, hid thy face from my sins. The Scripture makes mention of a double face in God, The face of his favour, and the face of his anger; the former of these, David preys sometimes may not be hidden, not hidden from his person, hid not thy face from me, lest I be like, &c. Psal. 143.7. The latter of these he preys on the other side that it may be hide, hide from his miscarriages, hid thy face from my sins, as it is here in this place. This latter then is that which we are now to speak unto, God's wrathful and angry Countenance, which he fastens as upon all sins at large, so in particular upon the sins of his people. There are some which fond teach that God sees no sin in his Children, and so would grant him no face at all in this respect; but experience proves it to be otherwise, and so it did here in this example of David. He found, and felt very sadly, that God looked upon sin in him, and that with a look of displeasure, which he now desires might be taken off from him; and so hath every one cause to do besides.  
There are two branches in this point, if ye observe it: First, That God looks angrily upon the sins of his people. And, Secondly, That they have great cause to desire it may be taken off from them. First, I say, He looks angrily upon them, ye may see it in divers instances, see it in Moses, The Lord was angry with me( says he) for your sakes, Deut. 1.37. that is, upon occasion from you, when he smote the Rock, in stead of speaking to it. A man can hardly tell what the sin was; yet it was so provoking in the eyes of God, as that for it he excluded Moses out of the Land of Canaan. Even Moses, a man so intimate and familiar with him, he did not allow of sin in him, nor in Aaron his Brother, because they trespassed against him amongst the Children of Israel, &c. Deut. 32.51. So Peter when he had denied his Master, Christ turned and looked upon him, Luk. 22.61. Looked, even with a look of indignation, as being offended with him for that miscarriage; And so it hath been with many others. God judgeth the righteous, and God is angry with the wicked every day, Psal. 7.11. with one as well as the other.  
And there's cause and reason for it; for the sins of such especially they carry greater matter of wrath and provocation in them, being committed against greater mercies, against better principles, against stronger engagements than the sins of others are: they redound more to God's dishonour, and to the scandal of Religion itself; making the Enemies of God to blaspheme, as it was said in particular of Davids.  
This is that therefore which God's Children and Servants should make account of, and lay to heart; That their sins, as they are looked upon by God, even the secretest and closest that they commit; so they are looked upon by him also with a very sharp and severe eye, as one that will by no means allow or endure them in them, but will reckon with them, and correct them for them. And accordingly they should think upon him, and represent him to themselves, when their Consciences do at any time smite them with guiltiness for such and such miscarriages, let them look upon God himself at this time, as fastening a stern Countenance upon them, and as deeply offended with them, which will be the readier means to melt them, and to work them into sorrow and grief for them; and that if it be duly considered more than any thing else which they can think upon. For this purpose it is good for them to mark him, and observe him in his carriages towards them: Those, who are accustomend to others favour, they will discern their displeasure to them by their looks, as Jacob to his Wives about Laban, Your Fathers Countenance is not towards me as it has been before, Gen. 31.5. Even so is there a quick spirit of discerning in the Servants of God, by taking special notice of him: They may be able soon to perceive his displeasure and dislike of them, as he expresses himself to them; so did David here, when he said, hid thy face, &c. and hereby signifies as much unto us.  
But then withal( which is moreover considerable) he further shows how this angry countenance of God is to be declined as much as may be, as a thing very grievous and terrible, hid thy face from my sin: This was a thing which he could not endure; Who may stand in thy sight when once Thou art angry? Psal. 76.7. And who knoweth the power of Thine Anger? The anger of the Lord is very terrible, and such as must needs much astonish a guilty soul; and the more any have tasted of his mercy, the more grievous it is to them. David, which had had the Light of God's Countenance shining upon him, for him to have his eyes set against him, this was sad and grievous indeed; therefore, hid Thy face from my sins; and that's the sum of that expression.  
The other is, Blot out mine iniquities. This is an expression taken from Creditors, which have their Books of Reckoning and Account, wherein they set down their several Debts, which they wipe out according as they are discharged; and this David desires that God would please to do for him, that he would now wipe out the score, and across the Book, and cancel the Debt, and let nothing appear hereafter as prejudicial or disadvantageous to him. Intimating thus much to us, That God has all mens sins upon the File, and keeps reckoning of them. As he has a Book of remembrance for their good deeds, Mal. 3.16. so likewise for their evil: that is, he takes special cognizance and notice of them, and without repentance will charge them upon them.  
Therefore let this prevail with men to turn to God as soon as may be: The Lord perhaps may not always so suddenly and presently proceed against sin as to the actual punishment of it; but yet he has it upon record, and it is reserved by him. As a man may not presently call his Debt in, but yet it stands still apparent in the Book, and is an engagement till such time as it be discharged. And so ye have the full Emphasis and Explication of both Expressions together, which are used here by David, hid Thy face from my sins, that's one; and, Blot out mine iniquities, that's another.  
But the main Point of all, which we may observe and take notice of from both together, is this, That the best that are they stand in need of pardon and forgiveness. David himself, a man after God's own heart, and one who had special interest in him; yet he sues for the remission of his sins; and so do other of the Saints of God in Scripture, as Job 7.21. And why dost Thou not pardon my transgressions, and take away mine iniquity? So Dan. 9.19. O Lord hear, O Lord forgive, &c. And in the Lord's Prayer we say, Forgive us our Debts.  
The reason of it is this, because every day we incur new guilt, which we contract to ourselves. Now where there is a renewing of guilt, there must be a renewing of pardon, and so consequently a renewing of our requests and desires of it: for God will have us to know and understand the worth and dignity of it; and therefore to beg it at his hands, and to be Petitioners to him in this behalf.  
Therefore accordingly we should perform it, and put it in practise; every day and every minute of it endeavour to make up the breaches betwixt God and our souls, and to renew our Covenants with him; for we stand in need of it, and it is the best and safest way to preserve our Consciences free from troubles: this often reckoning makes long Friends. We should practise it in daily infirmities: but where any are guilty of more gross miscarriages,( as David here was) there it is needful more especially. But this may seem at first hearing to be a little contrary to the nature and condition of Justification, which seems to contain in it an absolute remission of all a mans sins. Now therefore if a mans sins be pardonned and remitted already, as they seem to be, in that he is justified for his person, what needs there any further prayer to God for the remission of them?  
For answer hereunto, we must know thus much, That the sins of a person justified, though they do not change and alter his condition, so as to put him into a state of condemnation, and to make him a Child of wrath; yet they do expose him to God's displeasure, and dis-favour, and indignation against him, from whence he does not look upon him with that pleasing and delightful Countenance as sometimes he has done, but behaves himself rather as an enemy or stranger towards him. Now in reference unto this, does he pray for the pardon of his sins; that namely, they may not bring that evil and inconvenience upon him, which is the fruit and effect of God's dislike and disrelish of his people, and favour suspended. A Father may for the general be in terms of peace with his Child, and intend to give him the Inheritance; and yet in regard of some particular miscarriage, may have a particular quarrel with him, and cast an angry Countenance upon him, for which he may see cause and need to beg his favour and goodness towards him: And so is it here betwixt God and true Believers; their sins they may be such, as, considered simply in themselves, and of their own nature, do involve them in eternal damnation, but yet notwithstanding not actually expose them thereunto. And yet again, though not actually damn them, yet actually bring some other evils and inconveniences upon them, as Dispensations of Fatherly Discipline, though not of Judiciary Revenge. This is clear in the very example in the Text, 2 Sam. 12.13, 14. The Lord hath put away thy sin, thou shalt not die. Howbeit because by this dead thou hast given great occasion to the Enemies of the Lord to blaspheme, the Child that is born unto thee shall surely die. So Psal. 99.8. Thou wast a God that forgavest them, though thou tookest vengeance of their inventions. And so now I have done with the first general part of the Text, which is the Prayer or Petition itself which David here puts up to God, which is for the pardon and remission of his sins, hid thy face from, &c.  
The second is the extent of it, as to the Object which it is carried unto; and that is for the pardon of all indefinitely, without any limitation, And blot out all mine iniquities. In which passage there are two things more considerable of us: First, Somewhat on David's part, and so of others together with him in his condition. Secondly, somewhat on God's, as observable in Him.  
First, Somewhat on David's part, and so of others together with him in the like condition, in that nothing seems to satisfy them but a general and universal remission of all their sins whatsoever, Blot out all mine iniquities. And so there's two things in it again: First, As an Expression of exactness; and, Secondly, As an Expression of jealousy, or suspicion, and scrupulosity: There are both of these in this all.  
First, There is exactness in it, and it serves to discover to us the accurateness of a true penitent, who desires to be absolved from the guilt of all his sins, and not to have so much as one of them to stand upon the score. The particular sins which David now at this time was charged withal, they were his murder and Adultery, his sins in the matter of Uriah: but now he takes occasion from these further to ransack his whole heart and life, and to beg of God the pardon and forgiveness of all the rest. As a Patient which goes first to the physician it may be for such a distemper only which he is chiefly troubled withal, but when he once happens to be with him, does then advice with him about all the other weaknesses and infirmities which he is subject unto: Even so did David here for his Soul; and so likewise will it concern any other besides to do with him, when they are upon the work of humiliation and repentance, occasionally from such and such miscarriages, to take in all the whole compass of guilt which they are besides encompassed withal; it is a good course to be taken by them.  
And that upon this account: First, Because those other sins they have sometimes an influence upon those greater, and have in some sort made way for them. There might be some reason why David now upon the occasion of his Adultery and murder, should make mention of his other sins, as being such which perhaps did provoke God to give him up to the commission of them. It is the part of a true Convert, and one that is touched with the sense of his sins, not only to consider them, and look upon them in their next and immediate representation, but also in all the circumstances and appurtenances of them; and here they shall oftentimes find a great connexion and dependence of sin upon sin, as of those which run in a Link and Chain together. Look as in regard of the Body, there is oftentimes a Complication of Diseases; so in like manner in regard of the Soul, is there a Complication of sins, and many less put together, do at last run into those which are greater: That's one account of this practise in the Prophet David.  
again, Secondly, Because those other sins they have their danger and inconveniency in them as well as those greater. It is true, it may be not so much, but yet somewhat they have, and such as in the neglect of them might tend to ruin and destruction; which it concerns us therefore to avoid. If God should have forgiven David those grosser sins, and yet charged some smaller upon him, he could not have had perfect peace and tranquillity of mind in this condition, no more than a man that is cured of a fever, or Apoplexy, or palsy, can yet be said to be sound and healthful, whiles he has some other less material distempers hanging about him: Therefore blot out all mine iniquities, that so I may have nothing to offend me, or lye upon my Conscience.  
But here( by the way) a Question may be raised which sometimes is put, and that upon occasion of these words in the Text, Whether God does so pardon some sins, as that he leaves others unpardoned: if he does not, then this Prayer of David seems to be superfluous, wherein he seems to stand upon the pardon and forgiveness of all, as supposing that it might otherwise happen: If he does, then his work is imperfect, and Justification should not seem to be performed at once and together, as it is usually said to be; simul& semel; for part of it is now, and another part at another time.  
For answer hereunto, we must consider and remember thus much; That there is a difference to be made betwixt the general Justification of our persons upon our first closing with Christ, and remission of particular sins as consequent to this first Justification. The Justification of our persons in general, that's done once and together, and does admit neither of magis or minus in the transaction of it: whensoever we are justified, we are justified once for all, and no further justification to be expected. But then for remission of sins in particular, which does flow from this Justification in general, and does suppose repentance in us of such and such sins to be remitted, this is more or less performed, according as we perform the Conditions required thereunto, which is confessing and forsaking of our sins, as the Scripture expresses it. God does no further look comfortably upon a Christian, and pass by offences in him, than he does renounce and abandon all iniquity: when we forsake all iniquities, he does blot out all iniquities, which else he does not.  
But then again, here will another Question also arise hereupon, and that is this, Whether a Christian may forsake some iniquities, and yet retain others? To this I answer, That as to his will and affection he cannot. There's no man does truly forsake any sin, that does not in heart forsake all. But yet as to the particular actings and exercise of repentance, it is possible for a man to take notice of himself in this or that failing, and yet not to do it absolutely in all; from whence there may be also a different carriage of God himself to him in regard of pardon and forgiveness.  
The use of all is this, That therefore we should take all occasions to perfect this work in ourselves, and take heed of giving ourselves allowance in any evil, or sin whatsoever; yea, upon occasion of some, to take cognizance also of others; as David here gives us an example before our eyes, in case of the commission of actual sin, to reflect upon original, and the sin of own Nature, I was born in iniquity, &c. And upon occasion of commission of some actuals, to reflect also upon others with them, Blot out all mine iniquities. And that's the first thing here considerable, viz. David's exactness.  
The second is his jealousy, and suspicion, and scrupulosity, Blot out all mine iniquities. As who should say, he was afraid that somewhat yet might stick behind with him. And here we may observe the sad condition of a Conscience wounded and laid waste for sin: It is a very hard matter for it to recover, and to get itself up perfectly again. That person which shall once venture upon presumptuous and soul-wasting sins,( as David here did) will have much ado to have evidences clear and unquestionable to him: As he will have much ado to obtain pardon from God,( as I shewed in the point before) so likewise to get the assurance of this pardon in his own Conscience, but there will pangs, and fits of doubting and distrustfulness be ever and anon returning upon him. It's true indeed, it ought not to be so; for those whom God has once pardonned in Christ, he is perfect Friends with them, and in terms of reconcilement, but yet it is ready to be so in the thing itself.  
First, From the weakness which is in the nature of man, especially more weakened by sin. The heart of the Sinner is in this case apt to fail, and to misgive itself: guiltiness it breads jealousy and suspicion, and we are apt to think God's ways as our ways, and his thoughts as our thoughts.  
Then, Secondly, From the suggestions of Satan, who in this case takes Consciences part against itself, and fills it with further fears and suspicions. He labours and endeavours to persuade men, that though God hath( it may be) forgiven them some sins, yet he has not absolutely and fully forgiven them.  
This it may serve therefore to teach us, what a dangerous thing it is for any persons to break their peace with God at first, by making bold with such ways and courses as these are: they that do so, they seldom ever expedite or free themselves from it. As those which have broken their bones, though they be set again and restored, yet they have now and then some aches, and pains, and remembrances of their former grief: even so is it likewise in these spiritual Dislocations, it is hard ever to come in tune again, still there will be somewhat or other which will be ready to stick, and to stop with them; either to think that God will not pardon this sin, or if he pardons this, that yet he will retain some other with it, that he will not perfectly clear scores with them, and be fully reconciled. This was David's temper here at this time, which he expresses in blot out All mine iniquities. And this for what is observable on his part from these present words.  
Now further, Secondly, There's somewhat also which is observable from on God's. David's Prayer shows us God's Disposition, and what he is ready to do being desired and importuned for it; and that is, to be absolute friends with those which turn unto him. David in this passage is considerable under a double Notion, either as under the strength of a Temptation, and so blot out All mine iniquities, is an expression of jealousy and suspicion, as of one that questioned whether God would do so or no: or else, secondly, in the exercise of faith, and dependence upon God, and so blot out all mine iniquities, is an expression of what he expected from him, and of what himself is also used to do, who where he justifies any ones person, and undertakes the pardoning of sins, does it absolutely, and without any limitation. Thus Mic. 7.18, 19. Who is a God like unto Thee, pardoning iniquity, and passing by the transgressions, &c. He will turn again, he will have compassion upon us, he will subdue our iniquities, and Thou wilt cast All their sins into the depths of the Sea. Mark, He will cast all their sins, &c. one as well as another, there shall be none reserved unpardoned. Where he does indeed forgive one, he forgives all the other together with it. This is God's engagement of himself in the Covenant of Grace, Heb. 8.12. I will be merciful to their unrighteousness, and their sins and iniquities will I remember no more. I will remember them no more, that is the same here with the blotting of them all out.  
This must needs be so upon sundry Considerations: First, The efficacy of Christ's satisfaction; this is the proper and immediate effect of that, to render God pacified and reconciled to penitent Sinners. Now this he could not well be said to be, where there were any thing yet upon the score, and in remembrance against them. Being justified by Faith, we have peace with God, and we are reconciled to God by the death of his Son, Rom. 5.1, 10. Now where there is any thing against us, no reconciliation, and so consequently no peace neither: Take away one, and ye take away the other.  
Christ has born all our sins, and taken upon him all our iniquities, and so all our sins are upon that account blotted out likewise; there's none remaining, or continuing of them, which to hold were very derogatory to him.  
Secondly, It may be cleared from that which God himself requires of us in the forgiving one of another; and that is not only to forgive once, but often; nor some one offence only, but all, That we forgive every one his brother their trespasses, and that indefinitely, Mat. 18.35.  
Thirdly, From the very nature and condition of Reconciliation itself; which does imply in it a discharge from all guilt and offences whatsoever. He cannot be well said to be reconciled that does retain any quarrel against another.  
This( for the improvement of it) serves, First, For the Confutation of the Popish Party, who to hold up their Purgatory, and Popish Indulgencies, and Prayers for the Dead, and thereby to enrich their Coffers, do teach, that after sin pardonned in regard of damnation, there is some temporal punishment still abiding to be satisfied for, either here or in Purgatory, &c. This is contrary to the practise of God, in blotting out all our iniquities.  
Secondly,( and especially) it makes for the great comfort of Believers, who by repentance applying themselves to God, and by Faith in the Blood of Christ, have all their sins done away from them, and may assure and comfort themselves in this particular. There is now no Condemnation to them that are in Christ Jesus, Rom. 8.1. and, Who shall lay any thing to the charge of God's Elect? &c. Rom. 8.34. and, hid thy face from my sins, &c.  
We may here further observe where David's desires were principally pitched, it was to have his sins pardonned to him, and to have God in Christ reconciled unto him: And this not only in reference to his present anguish and trouble of spirit, but in reference also to future inconveniencies which he foresaw might follow upon his sins as yet unremitted. An unpardoned condition is an unsafe condition; as long as God hath any thing against a man, he is never sure, or secure from danger, but wherever he goes, or whatever he does, or what state soever he be in, there is evil towards him: This David knew well enough, and that although he was a great man, and had great advantages of protection above others; therefore hid thy face from my sins. It was a provident Request in him.  
The reason of it is this, because sin it cries still for Vengeance, and is never satisfied till it be accomplished, and God's Justice it cries for it also; yea, and all Creatures are ready hereupon, and up in Arms for the execution of it.  
The use of all is this, To teach us still to make our peace with God as soon as may be; to let no sin that we know of to lye upon our Consciences; yea, and for those which we do not know, but are secret to us, to desire with David in another place to be cleansed from them, Psal. 19.12. Yea, for sureness sake to be clear of all, whether known or unknown indefinitely, and without exception, as we have it here in the Text, hid thy face from my sins, and blot out All mine iniquities. So much for that, and so much also of the ninth Verse of this Psalm.   

SERMON XI.  PSAL. 51.10. 
Create in me a clean Heart, O God; and renew a right Spirit within me.  
As there is a double evil in sin, the guilt and the defilement; the guilt binding over to punishment, and the defilement leaving a slain in the Soul: so there is answerably a double desire in the Heart of every Christian; the one of Justification and forgiveness, the other of Sanctification and Holiness, of pardon of sin, and power against it. And these two they are not alone, but in conjunction one with the other. A Gracious Heart does as much desire to have Holiness, as to have forgiveness; to have his sin healed, as pardonned; which is that that we may take notice of in David, through the course of this present Scripture, in his accesses and addresses to God. The former, to wit, pardon and forgiveness, with the assurance hereof to his Conscience, that he makes petition for in the three Verses which we have already handled, and concludes it in that which we finished the last Sabbath, hid thy face from my sins, &c. The latter, to wit, Holiness and Sanctification, it is that which he petitions for in the three Verses, which we have now behind, and begins with in this tenth Verse, which I have now particularly laid before you, Create in me, &c.  
IN this present Verse before us, we may( for orders sake) take notice of two general parts: First, The Petition itself, in its simplo Proposition. Secondly, The Repetition or Ingemination of the same Petition. The simplo Petition we have in those words, Create in me, &c. The Repetition in these, And renew, &c.  
We begin with the first, viz. The Petition itself, Create in me a clean heart, O God. Wherein again we have three particulars more: First, The Thing petitioned for, and that is a clean heart. Secondly, The Conveyance of this Thing which is petitioned for, and that is by way of Creation. Thirdly, The Person who is petitioned to about it, and that is God himself.  
For the first, The Thing petitioned for, it is a clean heart; this was that which David now desired above any thing else, that his heart might be clean; and so thereby shows us, what should be desired of every one else. This is the main thing desirable, even purity and cleanness of heart, that God would bestow this blessing upon us. This is that which the Scripture does abundantly commend unto us in sundry places, Psal. 73 1. Truly God is good to Israel, even to such as are of a clean heart. Psal. 24.3, 4. Who shall ascend into the Hill of the Lord? &c. He that hath clean hands, and a pure heart. Matth. 5.8. Blessed are the pure in heart, for they, &c. Still this cleanness and purity of heart, it is commended as the principal thing to be pursued by us. This it is upon a double account; First, As of the greatest Eminence; and, Secondly, As of the greatest Influence.  
First, As of the greatest Eminence, considered in itself: The Heart it is the best part of a man; therefore there is cause for desiring of the cleanness of that above all the rest. As we see in an House, one would have all the Rooms clean in it; but if there be any better than another, some choice and peculiar Chamber that we desire should be so especially. This now is the condition of the Heart, it is the best Room in all the House: it is best for the Constitution of it; and therefore it should be best likewise for the Qualification: It's best for its use and employment, and therefore it should be best likewise for its ordering and disposition: That which is the best of us, should be the best in us. We value of Rooms according to the Guests which we entertain into them; and this is the pre-eminence of the Heart, wherein God himself takes special delight to dwell, and to reside; and therefore we should take special care for the cleaning of it, not to put such a worthy Guest and Friend as He is, into a foul and impure Lodging: The Heart should be clean for its Eminence.  
But, Secondly, It should be so also for its Influence; and according to this sense especially( though not excluding the former) are we to take it here in this place, in this desire of David. He was now upon the business of Repentance, and Reformation and Amendment of life, to set upon a new course of life over what he had of late taken up; and now see here where he lays the Ground-work and Foundation of such a business as this, namely, in the cleansing of his heart, Create in me a clean heart, O God; he begins with that; this is the Spring and Fountain of all amendment, and reformation whatsoever. They that desire to reform their lives, they must endeavour to reform their hearts; they must labour to have right spirits in them,( as it follows afterwards in the Text) or else all will be in vain unto them, whatsoever they apply themselves to as concerning this matter. The reason of it is clear, because the Heart is the Original and Spring of all evil, as our Saviour himself hath  told us, Mark 7.21. From within, out of the heart of man, proceed evil thoughts, Adulteries, Fornications, &c. Because these come out of the heart, therefore the way to take these away, is to have the heart rectified and reformed; the Streams must be cleared in the Fountain, and the Disease must be cured in the cause and root of it: This David knew well enough, and therefore it is that he instances in it: He does not say, Keep me from Adultery, that I fall no more into that; or, Keep me from murder, that I be no more guilty of that: but, Create in me a clean Heart, as that which was the surest and most compendious course that could be taken for him. A man is never secure from the acts of sin, till he has first mortified the Principles, and till his Heart and Spirit is set against them; that is indeed, till he be truly regenerate and born again,( for that is to have a clean heart created in us, in the proper notion of it) This is the only preservative against the breaking out of sin.  
This clean Heart here which David makes mention of, it is not to be taken only morally, but spiritually, for an Heart truly changed and renewed by Grace, as the second expression carries it. When a man is once this, then Corruption has its deadly stroke and wound in him, from whence it cannot be so active and vigorous as in other men, and as before it was in himself, as we may see in all those who have been made partakers of it. It has had this influence and effect upon them, to keep them from the prevalencies of lust. Thus it was( for example) with the Corinthians, 1 Cor. 6.11. Such were some of you, but ye are washed, but ye are sanctified. And thus it was with the Colossians, Col. 3.7. &c. In which ye also walked sometime, &c. But now ye have put off all these, and have put on the new man: Their putting on the new man, made them to put off all the deeds of the old, which nothing else would. Regeneration is the only Spring of Reformation; whatever is short of this, it is short both of a clean heart, and a clean life.  
The Consideration of this Point may therefore serve as a direction to us concerning this business. There are many who desire sometimes to be freed from the actings of sin, wherein perhaps they find some outward trouble and inconvenience to themselves, but they take not the right course and way for it; they go about to restrain the acts of sin, without mortifying of the corrupt habits, and to alter their Conversations, without changing of their affections, which is in vain expected by them. This is to begin at a wrong end, and such as will never take effect, so as to hold out and continue. As if a Physician should go about only to stop the fit, and never purge out the humour which feeds it, and gives nourishment to it: so do many in regard of their lusts; they think it enough for them if it may be for such a time they do abstain from such and such Commissions, when as their minds in the mean while are as good to them as ever they were, and as eagerly bent upon them. Of this nature are all those forced restraints which many are kerbed by, of Education, and fear of punishment, and hope of reward, which are only extrinsical, and never come at the Soul. To these we may add, Vows, and Purposes, and Resolutions, which though they are good means and helps to be used, yet if they be separated from this cleansing of the heart, they come to nothing; as we see in many who are frequent in them, and yet never the better for them. What's the reason that divers persons they make strong Vows against such and such sins, and take up purposes never to act them, or to commit them more; and yet when they have fresh opportunities and temptations, fall into them again? It is because their Hearts have not been yet changed and cleansed. Nay, let me add this hereunto, That in such cases they are many times the worse. Vows and purposes against sin, where the Heart is not cleansed from it, do but stir up desires more to it, and make them more violent upon it, occasionally from this restraint; it being a part of the Corruption of Nature, nisi invetitum, to endeavour that most, which is forbidden; which Satan, our Spiritual Enemy, knows well enough; who therefore is ready to make his Advantages of them, if he be not herein prevented.  
The sum of all comes to this, That therefore we take special care for this cleansing and purifying of our Hearts; and that as considered at large, so more particularly with this reference to the ordering of our lives and conversations, and the subduing of sin in us: where the deeper and higher we go, still the better. This is the method to be observed by us, to close with Christ in the Covenant of Grace, whereby we may be united to him, and become new Creatures; and then our Hearts being purified by Faith, and receiving Grace from his fullness, we shall be enabled to all the acts of new Obedience which are required of us.  
But here it may haply be interposed, Was not David now a New Creature, and his Heart clean as to the work of Conversion, when notwithstanding he fell into those sins? How do we then make this cleanness of Heart a Principle of Preservation from them, and Antidote against them.  
For answer hereunto we must know thus much, That though this general work of cleansing the Heart in Regeneration and Conversion to God, and the beginning of a new life in us, be the main and principal Thing required of us, as to the ordering of our lives; yet this is not enough and sufficient without watchfulness, and continual excitement and provocation of Grace received; the neglect whereof now in David was the occasion of his present falling, and so is in many others besides. Therefore though we lay this for a chief and main ground, that our Hearts be changed, and cleansed in general; yet it is not without particular cleansing to be daily added thereto, as we shall hear more anon out of this Petition which David makes for himself here in the Text. But so much of that first particular, viz. The Thing itself petitioned for, A clean Heart.  
The second is the Conveyance of it to him, and that is by way of Creation, Create in me a clean Heart. Creation in the proper Notion of it, is the Production of somewhat out of nothing; and so there are two things considerable in it; The one is the Distance of the Terms each from other; And the other is the Greatness of the Power, which is exercised about them; and both of them appliable to our present purpose in hand, of creating in David a new Heart.  
First, There is the distance of the Terms, and they are at as great a distance as any can be, Nothing and Being. To make that which is not to be, this is to create: Upon which account( to speak strictly, and to apply the phrase in its utmost emphasis) David before this time should have had no Grace at all in him. But we are not so to take it; David was even now already a Regenerate Person, and had true Grace wrought in his Soul, even then when he made this request; without which he could not well, and in such a manner have made it. The hearty desires of Grace, are the beginnings and evidences of that Grace in part wrought which is already desired: Therefore we are not to understand it in its proper sense, but in its reduced; not what David absolutely was indeed, but what he was in his own present sense and feeling, and apprehensions concerning himself: He was now by reason of these great sins which he had now fallen into, interpretatively, devoid of Grace, and as one that had no work of Holiness or Sanctification in him at all; and so is it likewise with all others which are in the same state and condition with him. In this expression of David's in the Text, we have the grievous and desperate effects which a great sin makes in the Conscience; so that He which hath Grace, is upon the point as if he had none; as one which is to be newly moulded and fashioned, and created again. And this will appear unto us in two particulars especially: First, As to matter of the exercise of Grace: And, Secondly, As to matter of comfort. In either of these respects is a Believer under a great sin, as voided of Grace.  
First, As to matter of the exercise and activity of Grace; He is as if he had no Grace here: As a man in a swoon, though his life be in him,( as it was said of Eutychus when he fell down from the third Loft, Act. 20.10.) yet it does not show itself in the operations of it; even so is it with a man in this case, which is wounded with some grievous sin, though there may be some sparks of Grace in him, yet they do not appear and show themselves in him, but rather the contrary; his heart is from hence become dead and flat, and indisposed to any thing that is good; there's a general awkness and listlessness upon him as to holy things; yea, not only so, but a strange propensity to the contrary. The commission of sin it does increase that corrupt Principle from whence it was at first committed; the acts intend the habit; and he is now more viciously inclined occasionally from such transgressions in him. This was the case at this time with David, upon his venturing upon those presumptuous miscarriages he had so grieved the Spirit of God in him, as that he forbore now either to stir him up unto good, or to assist him in it: No outward difference in him to this purpose from a mere carnal man.  
Secondly, As to matter of the exercise of Grace, so especially as to matter of comfort. He was as voided of Grace here, no sense or feeling of it in himself; Conscience being now wounded, could not reflect comfortably upon him, nor he could see nothing right in himself. And so is it also with many others in the like condition, as we shall have occasion to show more hereafter( God willing) out of the following Verses. Innocency and Comfort go together for the most part: where we are careful to preserve our Integrity, and our Consciences undefiled, God delights to express himself graciously and comfortably to us, as a piece of reward in this life, before reward; where we do not, we shall smart for it, as David here did, and as he implies in this expression.  
The use of all comes to this, as a word of Caution and Admonition to all the Servants of God especially, to have a care and heed of themselves in this particular, how they wilfully and presumptuously run into any sin whatsoever; especially which is more scandalous and notorious than others. If they shall do so, they may see here how it is likely to be with them, even as with those which had no work of Grace or Holiness at all in them; that so they may not rest themselves upon the opinion of Grace received: for if they have it, they shall be little the better for it in such circumstances as these are we now speak of, which is matter of serious Consideration. As samson, when his locks were cut, the Spirit of God departed from him, and he became as another man, as the Scripture testifies of him; even so will it likewise be with thee for all that habitual Grace which is in thee, if thou once venturest upon such and such courses, whosoever thou art. Thou shalt not find thyself the same for duty, nor thou shalt not find thyself the same for comfort, as thou hast been at other times, and in former days. No, no; there will be a strange alteration and change in thee, and such as will provoke thee to call to God for a new creating of thee, as David here does, Create in me a clean heart, O God. Therefore take notice of it for thy good, and take heed of giving way to the enticements and allurements of sin, which carries so much evil along with it, as if not absolutely to deprive of Grace, yet of the exercise and comfort of it, so as to be thought as none at all.  
Yet further, we may take this expression of David's as a note of accurateness and exactness in him; not as thinking himself to be wholly devoid of Grace, but as counting it no Grace in comparison, and therefore speaks of it as if it were none. This is the difference betwixt a good Christian and another man, that another man thinks no Grace to be a great deal, a Christian he thinks some measure of it to be in a sort none at all: when as he has not such a degree of it as he could wish for, and aspires unto, he thinks he is in a manner voided, and destitute of it. The more truth of Grace any one has, the more sensible is he of his defects and wantings of it. And so much of the first thing in this phrase of Creation, to wit, the distance of the Terms, no Grace and some.  
The second is the greatness of the power, which is exercised about it: That's another thing considerable in Creation, that it requires an Almighty Power for the effecting of it; to create it is a work of Omnipotency, and so is it likewise to work Grace in the Heart, so the Scripture expresses itself about it, Ephes. 1.19. That ye may know what is the exceeding greatness of his power towards us who believe, according to the working of his mighty power. And as it is thus in the working of Grace in us at first, so is it also in the Recoveries of Grace upon any decay or diminution of it in us: It requires such a power as this is, for to bring it to pass; even that Power which wrought in Christ when he raised him from the dead, and which was active in creating of the World.  
The ground hereof is that which we hinted before, viz. The distance of the Terms, Grace decayed, and Grace restored, are at such a remoteness one from the other, that nothing but Omnipotency itself can reconcile them; it is not an ordinary power which is able to reach thereunto.  
This it serves still to aggravate such miscarriages as these are, and to divert us so much the more from them. That Disease which is most desperate, and difficultly recovered, requires the greater care for the shunning and avoiding of it; and men make it so for the most part in the things of the World, and those matters which concern their Bodies: why should not they do so likewise in these Spirituals, which concern their Souls? Why should they put themselves upon such straits, and exigencies, and extremities, as will require so much ado for the helping and redeeming them from them; and not rather do all they can to keep themselves within the bounds of innocency, and unblamable conversation?  
Besides, This does further meet with the fond conceits of many persons, who think that when they fall into sin, and wilfully wound their Consciences, that it is the easiest matter that may be to recover and get them up again. As they think 'tis easy to have sin pardonned,( as I shewed unto you the last day) so they think 'tis easy to have sin healed, and the scars of it to be made up to them. But, alas, they are very much mistaken; and in this, as well as in that: No, 'tis not an easy matter, and so they will find it, if they put it to the issue, as David here did; when he speaks of it, he represents it to himself, and to us, as a matter of difficulty, no less than as to make a World, Create in me a clean heart, &c. There's a greatness of power which goes to it. And that's the second thing in this first general, the Conveyance of the Thing petitioned, by way of Creation.  
The third is the Person petitioned to about it, and that is no other than God himself, Create in me a clean heart, O God. When he had said, Create, he said God in saying that,( for who can create but He?) Creation it is the work of a Deity, because a work of Omnipotency, as I shewed before: but here he more particularly expresses it, that we might the more take notice of it: This was a work too hard for David himself, he could not compass it, and therefore goes to God to do it for him, Do Thou create; Thou that createdst in me a Heart at first, do Thou create it in me anew again: Thou that gavest me the first workings of Grace, be pleased also to vouchsafe me the recoveries and restitutions. Therefore in the Original Text it is not only create it in me, but create it for me. Bera li Elohim. To signify thus much unto us, that he was himself unable to do it. O Israel, thou hast destroyed thyself: but in me is thy help, Hos. 13.9. We may wound ourselves, but it is God only can heal us; we may throw down ourselves, but it is God only can raise us: We may spoil our Hearts, and cause cracks and distempers in them, but it is God only can create us again.  
And if we cannot of ourselves recover Grace, how much less able then are we to infuse it at first? Where are those now which pled for freedom of will, and make it in a man's own power to convert and turn to God when he pleases? when as David, a man regenerate already, yet goes to God to be recovered of his backslidings, as finding it a work too difficult for himself to effect, or bring to pass. No, as Jeremy 10.23. O Lord, I know that the way of man is not in in himself: It is not in man that walketh to direct his steps. We are his workmanship, created in Christ Jesus to good works, which God hath before ordained that we should walk in them, says the Apostle, Ephes. 2.10. Where( by the way) whiles David says here O God, we must take notice how God is here taken not absolutely, but God in Christ; by Him were all things created, Col. 1.16. And as in the first Creation, so also in the second; we are his workmanship, created in Christ Jesus. It is God in the Covenant of Grace that does bestow Grace upon us, and so He does it, and none but He, who works in us both to will and to do of his good pleasure, Philip. 2.13. And who alone sanctifies us also, 1 Thess. 5.23.  
Therefore in all defects and decays, we see what course is to be taken by us; even to take this example before us, and to do as David here did, desiring God to be assistant to us herein, and that He would create this clean Heart in us, and for us; Lord, do Thou create, &c. We must do in this case, as we would do with a watch, or some such piece of work which were out of frame; carry it to him that first made it, and desire him to make it again for us, and to set it right, as being best able to do it: Even so we should do with our Hearts, when they are out of frame, and out of tune; go to God, and desire Him to repair them for us; for He is able to do it, and He alone. As the Potter in Jer. 18.4. when the Vessel was marred, he made it again another Vessel, as seemed good to himself; so can God do with our Hearts, and we are not to neglect him herein, but to have recourse and redress to Him to this purpose.  
Indeed we must endeavour ourselves, and use those means which God has appointed us; in which sense we are called upon to do so, Ezek. 18.31. Cast away from you all your transgressions, and make you a new heart, and a new spirit; it is to be understood in the use of the means especially, but still in a dependence upon God himself to do the thing for us; as David here,( no question) he was not wanting to his own endeavours in attendance upon the Ordinances, and stirring up those small remainders of Grace which were yet at bottom in him; but he dares not trust to these, or rest himself satisfied in them, Create for me a clean Heart, O God.  
Before I pass this first general, I may here upon the whole matter observe a good and profitable course, which was here taken by David, as a good Item and direction to others in this condition in which he now was; and that was( as I may say) to begin the World again, and to set himself to a general and universal Reformation of himself, as if he had never any Grace at all in him. Though( as I shewed before) he had, and that( no doubt) but a good measure of it too, yet he would not own it in this particular case, but forgets what was behind, and presses forward to that which was before, as Saint Paul of himself, in Philip. 3.13. so does David here, who would not only have his heart purged as to those particular sins before mentioned, his murder and Adultery, but as to the general frame and constitution of it: As when he preys for the pardon of these sins, he preys for the pardon of all, Blot out All mine iniquities: So when he preys for the healing of these sins, he preys for the healing of all, Create in me a clean heart, O God. And so much for that, viz. This Petition of David in its simplo Proposition. That's the first general.  
The second is the Petition in the Reduplication, or doubling of it, And renew a right spirit within me. Wherein again we have two Branches more observable of us: First, The thing itself desired, and that is Rectitude of Spirit: Secondly, The manner of bestowing it, and that is by way of Renovation, and spiritual repair, Renew a right spirit within me.  
We begin with the first, viz. The thing itself desired, a right spirit; wherein there are two terms further to be explained by us: First, What is meant by spirit; and, Secondly, What by a right spirit.  
First, What by spirit. Now for this we must know, that there is a great force and emphasis laid upon this word in Scripture; we find it often used, not only the soul, but the spirit, and that in some kind of difference and distinction from it, or as adding somewhat to it: Thus Ephes. 4.23. Be ye renewed in the spirit of your mind; not only in your mind, but in the spirit of it. So 1 Thess. 5.23. I pray God your whole spirit, and soul, and body, be preserved blameless, &c. And so Heb. 11.12. speaking of the Word of God, It pierces to the dividing asunder of soul and spirit; where the spirit is divided from the soul, and made somewhat of a Notion and Consideration different from it. Now the Question here is, What we are to understand by it? The Heathen Philosophers were not apprehensive of it; it was a faculty which they never dreamed of. The spirit of the mind; Not as if it were a distinct faculty, but an advancement and elevation of the other: We are by it either to understand the rational part distinct from the animal, or( which I rather incline to) the rational part in the refinings of it; illud quod eminet in anima, the more eminent and divine Ray of understanding and will; mens mentis, and anima ainae, the mind of the mind, and the soul of the soul, the more deep, and intimate, and intricate part of it; the vigour and sparkling of the soul, that's the spirit.  
This is further expressed to us by that which is added in the Text, Within me, as signifying the special intimacy of it. Thus Isai. 26.9. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: Where again we have a distinction made betwixt the soul and the spirit, and the spirit is declared to be that which is most intimate and retired, which the Church would seek God withal. Thus now David here in this place, he desires the rectifying of his spirit, that that might be regular, and orderly in him, whatever else were besides; and so hereby he represents unto us the perfect frame of a godly man, who as he desires to be good universally and generally in every part, so to be best in the better part: If there be any part better than other, to be still better in that; not only in the body, but so much the more in the soul; and not only in the soul and mind, but so much the rather in the spirit of it, which is the bent and bias of the mind, the vigour and activity of it, he would be best in that.  
And the reason hereof is this, Because hereby he has closer communion and familiarity with God: He that's joined to the Lord, is one spirit. As on the contrary, by wickedness here, he has so much the more affinity with Satan, who lays siege to this part which is in us more than any other.  
Now accordingly we should ourselves endeavour hereunto likewise. There are none which are so wicked, as those which are spiritually wicked; nor none which are so good, as those which are spiritually good. Look by how much Grace and Holiness does at any time take hold on our spirits, so much the better still we are. There is a dull kind of Religion in the World, which goes no further than the brain and understanding, and which is fetched out of the Principle of Philosophy and Natural Reason: Alas! this will not hold, and it is but poor considered in itself, if there be no more with it: but that Religion which makes us acceptable to God, and approved of him, is that which lies in the spirit of our minds, when our whole hearts in the full strength, and vigour, and intention of them, are carried out after him, and do more immediately close with him; this was that which David here looked after. And so much for what is meant here by spirit.  
The second is what is meant by right. Now this is better expressed unto us by taking in the Translation in the Margin together with it, which renders it a constant spirit, and so the Original word Nakon seems to import. We find the very same word to be used to this purpose, Psal. 112.7. His heart is fixed, &c. Nakon libbo. In brief, there are two things which seem to be intended in it; the first is evenness of carriage, and the second is firmness and fixedness of purpose and resolution.  
First, In this expression David desires an even carriage of heart, that is, a right spirit, neither turning to the right hand nor to the left, but equally poised and ballasted in him: And so he does hereby show us what is likewise desirable of ourselves, even integrity and uprightness of spirit. He would not falsify, or play the Hypocrite and Dissembler in this work of repentance which he was now about, but he would be hearty and serious in it; and so should all others be with him. This is that which God especially regards and looks to in us, as we have heard formerly out of the sixth Verse of this Psalm, Behold, thou desirest Truth in the inward parts: because God desires it, we should go most after it.  
And that for this reason especially, as not being otherwise acceptable to him. We see how amongst men, things are regarded according to the truth and rightness of them: a right Pearl, and a right Diamond, it's worth more than an hundred Counterfeits; and if it be not so, it is not at all esteemed: even so is it likewise with a right heart and spirit towards God, when we confess and bewail our sins, with a true hatred and detestation of them, and as having our spirits indeed set against them. This David now desired in himself, and was jealous of the contrary. There are sometimes false qualms upon the Conscience, when terror is a little upon it, and punishment represented to it, O then it would all on a sudden be better and reformed; but yet in the mean time the heart and spirit is not rectified and renewed, but remains still the same: This is that which God takes notice of in the Israelites, Psal. 78.34. When he slay them, then they sought him; they returned, and inquired early after God. Well, but what follows hereupon? Ye may see in Verse 36, 37. Nevertheless they did but flatter him with their mouth, and dissembled with him with their tongue: for their heart was not right with him, neither were they steadfast in his Covenant. And so Hos. 7.14. They have not cried unto me with their heart, when they howled upon their beds. They assemble themselves for Corn and Wine, and they rebel against me. And again, Verse 16. They return, but not to the most High. They are like a deceitful bow, which turns aside, as it is also Psal. 78.57.  
This is that which God cannot abide, nor God's people when they come to themselves: there's nothing which will serve their turns but sincerity, as David here seems to pled for it. He was afraid lest he should be false, and he did above all things desire to be right; which we should do also with him: and that the rather, as considering that there's no deceiving of God's all-seeing eye. If men cheat and cousin one another, they may do it sometimes, and not be discerned, which does so often encourage them in it: they may have false spirits, and not be known: yea, but they cannot do so with the Almighty God, who knows the heart, and is a Searcher of the reins and spirits, and knows what is in man, as it is said of our blessed Saviour, Joh. 2.25. This is God's Prerogative and Property, whereby he is described, That createth the spirit, and declareth to man what is his thought, Amos 4.13. And so Jer. 17.10. I the Lord search the heart, I try the reins, &c. And so Revel. 2.23. we meet with the like expression. This the Church was sensible of her self, Psal. 44.20, 21. We have not forgotten thee, nor dealt falsely in thy Covenant. If we have, shall not God search this out? for he knoweth the very secrets of the heart. And so Solomon, Prov. 24.12. Doth not he that pondereth the heart consider it? and he that keepeth thy soul, doth not he know it? This is that which should make us right in our spirits, and be careful of sincerity in them, because there's no mocking of God.  
But, Secondly, As in this expression we have signified an evenness of carriage; so likewise a firmness of purpose: so a right spirit is a constant spirit, that is, an heart which is settled and resolved. There are many good motions now and then in the mind to repentance and amendment of life, as there is occasion administered for them; but then they quickly vanish, and die, and go out like a spark falling into the main Sea. But now David would prevent this in himself, he would not only have a good aim and intention, but this kept up in him, so as to abide and continue.  
This is another disposition in a gracious heart, where it finds itself carried to any good, to desire to be constant in it. Thus David in another place, 1 Chron. 29.18. when he found himself in a good temper and frame as to contributing to the building of the Temple, O Lord God of Abraham, &c. keep this for ever in the imagination of the thoughts of the heart of thy people, and prepare, or stablish their heart unto thee; the same word with this in the Text: this is that which the Scripture does frequently commend unto us, a full purpose, and settled resolution to persist, and to go on still in goodness: This is called a cleaving to God's Testimonies, Psal. 119.31. I have stuck unto thy Testimonies, O Lord, &c. A determining to keep God's Word, Psal. 119.57. I have said, &c. An engaging of our hearts to draw nigh unto God, Jer. 30.21. And accordingly it is that which God's people have observed, Psal. 17.3. I have purposed that my mouth shall not transgress. Psal. 119.106. I have sworn, and I will perform it, that I will keep thy righteous Judgments. And Act. 11.23. Barnabas persuaded those of Antioch, that with full purpose of heart they would cleave unto the Lord. This is a constant spirit, and it is opposite to all remissness, and darkness, and indifferency of spirit in Religion, and in the ways of Reformation, which is that which is odious to a Christian, and is much declined by him.  
This setledness and firmness of Resolution, is very requisite and necessary for us in these regards.  
First, In regard of the excellency of the things themselves which are here commended to us: The better any thing is, the more cause have we to be resolved upon it, and constant to it. In evil things, the more unsettled, the better; but in good things, the more unsettled, the worse. Now thus are these things here mentioned, which are Obedience and Reformation of life, therefore we must be firm to them: where at any time we have a right spirit, it is fitting we should have a constant spirit.  
Secondly, In regard of the natural inconstancy of our own hearts: The more uncertain we are of ourselves, the greater need have we to make ourselves sure by a fixedness and constancy of resolution, and thereby as it were to bind ourselves up.  
Thirdly, In regard of the manifold temptations and attempts which are upon us to take us off. There are so many baits laid to unsettle us, that unless we peremptorily determine ourselves, we shall never be sure; we have many assaults upon us to shake us, and to make us to let go our hold, for which cause we have need to endeavour after this constant spirit.  
Let us therefore all we can bring ourselves to this gracious frame, and for this purpose with this holy man David, seek to God for it; for he which gives us the one, must in like manner give us the other: He that gives us the good spirit, must give us the stable spirit; and he that makes us good at first, must make us to continue in goodness; to persevere and hold out to the end, which otherwise we shall not do.  
To press this so much the more upon us, let us consider these two things.  
First, It is more honourable: Remissness and Inconstancy has always a disparagement upon it; This man began, and could not make an end, what a reproach does it carry with it?  
Secondly, It is more comfortable; without this we lose the benefit of all our former beginnings and undertakings, and with it we get a full reward; whiles we are steadfast and immovable, our labour shall not be in vain in the Lord, as the Scripture itself has promised us; and upon that ground exhorts us to it, in 1 Corinth. 15.58.  
To help us herein, let us,  
First, Go to God for it, as David here does, Do Thou, &c.  
Secondly, Let us take up Goodness at first upon good Grounds, and Motives, and Considerations: our continuance in Goodness is much according to our first embracing and undertaking of it.  
Thirdly, Let us endeavour that we may have a new Nature wrought in us; for these two ye see go together, and as in the Text, so also in the thing itself, Create in me a clean heart, and renew a constant spirit in me. And this for the first particular, viz. The thing itself desired.  
The second is the manner of bestowing it, and that is by way of Renovation, And renew a right spirit, &c. As the clean heart must be created, so the right spirit must be renewed. This is that which the best that are have need of, even to have their Graces renewed in them; and accordingly it is that which the Scripture does so often invite us to, as Ephes. 4.23. Be ye renewed in the spirit of your mind. So Rom. 12.2. Be ye transformed by the renewing of your minds. This Renovation( to open it a little to us) is of two sorts, either Specifical or Gradual: The Specifical Renovation, that is a renewing from the state of Nature, to the state of Grace; and this is that which they are called to, who are as yet in their unregenerate condition, who are renewed by being transformed in the place before-cited in the Romans, where the one explains the other, Be ye transformed by being renewed. The Gradual Renovation, that is a renewing from a state of Grace decayed, to Grace revived; and this was that which David here meant in this present Text, where he preys that God would renew him, &c. i.e. That he would repair the spiritual breaches upon his soul. And this is that, I say, which the best and holiest men that are have continually need of: It is not enough for them that God works Grace in them at first, but he had need to be still renewing and reviving that Grace which he hath wrought, or else all will not be right with us. Therefore it is that in Scripture we find so often mention made of strengthening, Ephes. 3.16. That God would grant unto you, according to the riches of his glory, to be strengthened with might by his spirit in the inner man. And Col. 1.11. Strengthened with all might according to his glorious power, even those who had Grace in them already.  
And the reason of it is this:  
First, Because Grace in this life is wrought in us but after an imperfect manner; God's Image it is but rough-drawn upon us, and therefore it must be renewed; our Knowledge mixed with much Ignorance; our Faith with much Unbelief; our Love with a great deal of Remissness and Dis-affection joined with it; for which cause there is need of renewing and of repairing these Graces in us, and of addition still to be made unto them.  
Secondly, As they are imperfectly wrought at first, so afterward: they have manifold weaknings and mouldrings of them through the temptations of Satan, the allurements of the World, the prevailings of the Flesh; Corruption it is ready every day to get ground upon us, and therefore we have need daily to be renewed; as an House which is Weather-beaten, and has Incursions made upon it, it has need daily to be restored and repaired.  
Thirdly, We have ever and anon fresh occasions of new service put upon us, which requires new strength: As God renews the opportunities of our improvement, so he had need with them to renew our Graces and abilities for the discharge of them.  
The Use of this Point is various.  
First, It's matter of Caution, to keep us from security and presumption. Let no man from henceforth trust to Grace received, and so to think he is safe from that: No, but labour to keep himself clear from all declining. If such an one as David, one that had so much Grace as He had, calls for the renewing of his spirit; what need may we conceive that others have of it for themselves? Therefore let him that standeth take heed lest he fall; it is by the Grace of God we stand.  
Secondly, It's matter of Comfort and encouragement in case of falling; that there is hope in Israel concerning this matter. Every falling is not desperate; there is possibility of getting up again. Indeed there is a falling mentioned in Scripture which admits of no recovery; those that commit that great sin against the Holy Ghost, it is said that it is impossible to renew them again unto repentance, seeing they crucify to themselves the Son of God afresh, and put him to an open shane: but in other cases it is not impossible, as is here implied in David's Prayer.  
Thirdly, It has in it a word of Excitement, even to put us hereupon to endeavour after this renewing. In other things we are ready enough to it, where we find any default, to make it up as soon as we can; where our Bodies are decayed, to restore them; where our Houses are dimolisht, to repair them; where our Leases are out, to renew them: And shall we be less careful in these Spiritual Things? No, but Quod in aedibus facis hoc in teipso facias, as He advices; Do that in thyself, which thou art careful to do in thy House; and do that in thy inward man, which thou art careful to do in thine outward; nay, in thy inward rather and to choose: It is not much matter what becomes of that, so this be well and flourishing; as the Apostle Paul himself intimates to us, 2 Corinth. 4.16. For which cause we faint not, but though our outward man perish, yet our inward man is renewed day by day. This is that which we should be careful of, and in a special manner endeavour, this daily and continual renewing of a right and gracious spirit within us: we should still every day get some new strength or other in our inward man; New Light in our Understanding for the discerning of Divine Truths; and new Propensities in our Wills to closing and complying with them; and new Vigour in our Affections to make us more active for them: still we should put on this New Man upon us, not only in our endeavours after Grace to be wrought in us at first, but also as well in the strengthenings and Confirmations of it.  
And indeed where there is the one, there will be also the other; where there's purity, there will be strength; and where there is Grace, there will be improvement, as Job 17.9. The righteous shall hold on his way, and he that hath clean hands shall be stronger and stronger. So Prov. 24.5. A wise man is strong; yea, a man of knowledge increaseth strength. And again, Prov. 4.18. The path of the just is as the shining light which shineth more and more to the perfect day. Therefore here in the Text, these two Petitions are joined together, Create in me, &c. And renew, &c.  
To help us herein, let us go to God to bestow this upon us, as David here does: For this word O God, it refers to both Clauses in the Text; not only to the creating, but to the renewing: He that bestows the first work of Grace upon us, must bestow also the improvements of it with it; and therefore go to Him for it; it is He that gives strength to the faint, Isai. 40.29. And they that wait upon the Lord, shall renew their strength, as it follows there in that place.  
But then as we go to God, so it must be to God in the use of the Means, Reading, and Meditation, Hearing of the Word, Receiving of the Sacraments, &c. We must renew our Spirits in such ways as these, which are the Ordinances appointed by God to this intent. How do men reparare deperditum, renew their lost strength as to their Bodies? It is by their Food, and daily Repast, whiles they neglect this, they fail of that. And so likewise it is for our Souls; we get strength in the use of strong Means, such as these are which I have now name. And that again with a double Proviso, Strongly administered, and strongly received. It is not the hearing of any thing will serve the turn, but the hearing of that which is Food, and which hath strength and substance in it, which is able to nourish. It is not strong Lines, but strong Truths, the words of piety and soberness; and these also strongly received: we must partake strongly of strong Ordinances; not coldly, not flatly, not deadly, not heartlesly, but with some life and vivacity.  
And last of all, which is not the least, be still fetching power from Christ, who is a quickening Spirit. I  told ye before ye must go to God, but it is to God still in Christ. As all things are created by him, so by him also they are repaired; and that both as the Pattern and Sample which they are repaired and restored unto, as likewise the Power and Virtue which they are restored and repaired by. It is He that repairs our breaches for us.  
So much for that, and so also for the second general, viz. The Petition Reduplicated; and so likewise for this whole tenth Verse, Create in me, &c.   

SERMON XII.  PSAL. 51.11. 
Cast me not away from thy presence; and take not thy holy Spirit from me.  
If the evils and inconveniences of sin were but as well apprehended afore-hand, as they are discerned and felt afterward, men would not be so ready to commit it as for the most part they are. Now when lust is satisfied, and the acts of wickedness past, and the seeming and false pleasure and contentment of sin is once over, they have then leisure to meditate on the danger and mischief which is following upon it. And this is that which David does here in this present Text which we have now before us: He begins now to consider with himself what danger and hazard he was now in from those sins which he had hitherto committed, and falls to a seeking of God for the preventing and keeping it off from him, that it might not( as he knew he had deserved) happen unto him, Cast me not away from thy presence, and take not thy holy Spirit from me.  
IN this present Verse before us, David deprecates the Judgments of God, which he feared might seize upon him; and those of two branches, which may make up the two Parts of the Text: First, Exclusion from the presence of God, Cast me not away from thy presence. And, Secondly, Deprivation of the Spirit of God, And take not thy holy Spirit from me.  
Before we come to speak concerning these Parts distinctly, there is somewhat in general to be observed from them; and that is of the Nature of these Punishments, what they were, which( we may perceive) were still spiritual; These were those which David so declined. From whence we may collect thus much; That Spiritual Persons are commonly most afraid of Spiritual Judgments. There were divers other things besides, which David had cause to suspect as coming upon him, and so to tremble at them. He might have considered how God had dealt with his Predecessor Saul for the sins which were committed by him, how he had rent the Kingdom from him; and he might well think that he deserved as much from God himself. He might have considered also what God had threatened to himself by the Prophet Nathan, That the Sword should not depart from his House, 2 Sam. 12.10. And one would think that he should rather have carried his Petitions in such a way as this; Lord, Do not cast me out of my Kingdom; Lord, Do not destroy my Family; Lord, Do not take away from me those outward Comforts which as yet I partake of. This would have been the Prayer of some men in such a condition as David was now in; but we hear not a word of these from him: No, but that God would not deprive him of his presence, nor of his Spirit besides. This is that which affects holy Persons above any thing else, such evils as pinch them within the compass of Religion and Christianity, and which interrupt the freedom of their Communion with God Himself; this is more to them than all other evils besides which in this World are incident to them.  
And the reason of it is this, namely, because they very well know, and are in their Judgments and Understandings convinced that these are the greatest evils of all. Evil men understand not judgement, but they that seek the Lord understand all things, says Solomon, Prov. 28.5. The People of God they understand the Nature of Spiritual Judgments, that they are the greatest and saddest of any; which they are in a two-fold respect; First, As considered in themselves, and that mischief which is contained in them; and, Secondly, In regard of their influence and extent.  
First, As for themselves, they are the greatest, as depriving of the greatest good, and carrying the greatest smart with them: This, those which are the Children of God know, and that upon this account, because they are so well acquainted with the contrary comfort. Every one prizes any loss according as he is any way sensible of the Gain which is lost by it. What's the reason that worldly men make so much of worldly losses, of Friends, and Honours, and Estates, and such things as these?( which may be lamented also in a moderate way, for Grace does not take away in us natural affection) but what is it,( I say) that makes men to be so much in these things? it is because they understand what they mean. Why now thus it is also in Spirituals: God's Children, because they know what it is to enjoy God's presence, therefore they are so afraid of being deprived of it. And again, because they know what it is to have the Spirit of God bestowed upon them, therefore are they so apt to bewail the taking of it away from them; they know such Judgments as these to be very sad as considered in themselves. And then again in regard of their influence; They know that such Judgments as these have other Judgments attending upon them; and so they have: First, As to Temporal Judgments, they are oftentimes fore-runners of them: As the Gospel comes not alone, so it goes not alone, nor the Comforts which belong unto it. When God afflicts men with Spiritual Judgments, which it may be they do not regard, he has other Judgments for them, following of them, which they are more sensible of, and those they usher in these; when David was cast out of God's presence, he was in danger of somewhat else with it; and so are others with him. It's safe to keep in good Terms with God; not only in reference to the advantage of our inward man, but likewise to the security of our outward, which is much hazarded from the want of the other.  
And then especially as to judgement to come. Spiritual Judgments where they are not prevented, they end in Eternal Judgments, and in their own Nature they tend unto them. Temporary casting out of God's presence, it tends to final and absolute rejection: And the loss of God's Spirit for a time, it tends to the loss of it for ever: this it does in its own Nature, however through the goodness of God it does not always take effect; as the firing but of one Room in an House, it speaks the firing of the whole Building; and the firing but of one House in particular, the destruction of the whole City, though God does graciously come between. Now the Children of God they consider things in themselves, and the Nature and tendency of them, as it becomes wise men to do, and accordingly judge of them; and hence are so much afraid of Spiritual Judgments.  
This then serves to show unto us the difference betwixt these and other men. As for men of the world, they never care for such things as these, nor are affencted with them: as long as they may but enjoy the things of the world, their Corn, and Wine, and oil, and such things as these, they never care for the Light of God's Countenance to shine upon them. Tell them of being cast out of God's presence, and having his Spirit taken away from them; Alas, they know not what these things mean; and when they hear others complaining of them, and putting up Bills and praying against them, they do but scoff at it, and think it a fond and foolish business: but now the Servants of God they are really affencted with these things, as knowing and finding the real evil and mischief of them.  
Which therefore accordingly should serve to awaken men in this particular, to consider of things aright, that namely, These Spiritual Judgments are the worst Judgments of all; and these are those which God does now more especially dispense under the times of the Gospel, over what he did under the times of the Law, and less of his more immediate woundings. In former times we red of God's striking men presently dead in their sins, and afflicting them in their outward persons immediately; Er and Onan God slay them presently for their wicked and ungodly carriage; The Sodomites smitten with corporal blindness for their inordinate lusts; Nadab and Abihu offering strange fire, presently killed with fire from Heaven; and Uzzah strike for laying hold on the Ark; we seldom or never hear of such things as these now. What's the reason of this? because the Judgments of God now are more Spiritual, and carried in a more Spiritual way. He has now other kind of punishments, giving them up to an hard heart, and a reprobate mind, and an obdurate sense, and a seared conscience, and vile affections, and the lusts of their own minds, to barrenness, unfruitfulness, unusefulness: These are his Judgments which he inflicts now, which are the worst and heaviest of any other, and which therefore accordingly we should learn to lay to heart, and to be affencted with them, and to think if God should lay them upon us, we were but in a sad and woeful condition, though we should have never so much of the World besides, Health, and Wealth, and Honour, and all the comforts we can think of, these spiritual evils would be most grievous to us of any other.  
Again further, we may here occasionally take notice of the circumstances in which David was so afraid of these Spiritual Judgments; and that is, being now exempted from some others, David he should now indeed by the Law of God have suffered death for his Adultery; and it was that which did belong unto him: but he, whether by his Greatness or Policy, shifted off that; yea, but now he was from hence so much the more in danger from God. The less obnoxious any are to Temporal Judgments, the more in danger are they of Spiritual; and where they escape the hands of public Justice, they are more liable to punishment from God himself. This David knew well enough, and therefore would make all secure here as near as he could, as counting this far worse to him than the other: It was more tedious to him to think of being cast out of the presence of God, and to be deprived of his holy Spirit, than to lose either his Crown or his Life; which makes him to be so earnest and importunate in these Deprecations. But so much may suffice to have spoken of the words in the general, in the common drift and scope of them.  
We come now to them in their particular parts; and here( as I said) there are two distinct Branches considerable of us: First, David's declining of expulsion from the presence of God: and, Secondly, David's declining of Deprivation of the Spirit of God.  
We begin at this time with the first, as it lies here before us in the order of the words of the Text, his declining of expulsion from the presence of God, Cast me not away from thy presence. And here there are three Points which are naturally deducible from them: First, That there is a special and more peculiar presence which the people of God have with him, and he with them, Thy presence. Secondly, That it is a most sad and grievous condition for any to be cast out of this presence; David here earnestly begs and preys to God that he would not cast him out of it. Thirdly, That the guilt of some heinous and more notorious sin, does much endanger this casting out: whiles David was now conscious to himself of these great sins which he had committed, he was now justly and upon good ground afraid lest he should be cast out of the presence of God.  
First,( I say) There is a special and more peculiar presence which the People of God have with him, and he with them, Thy presence. There's a common and general presence which God has with all his Creatures, which they cannot be removed from, viz. The presence of his Essence, whereby he fills all things: Do not I fill Heaven and Earth? says he, Jer. 23.24. And Psal. 139.7. Whither shall I go from thy Spirit? or whither shall I flee from thy presence? If I ascend up into Heaven, thou art there: if I make my bed in Hell, behold, thou art there, &c. Such a presence as this is, David did not mean in this place, but hereby he understands some presence more peculiar and appropriate, which we are now to inquire into what it is: In general, it is that presence of his Grace and special favour, which he had hitherto partaken of from him.  
Now this it is of various Explication: First, There is a presence of employment, to be in the presence of God, i.e. To be serviceable to him, and to be employed by him: This is an ordinary expression of such a matter as this is, as we shall find in the Language of Scripture. Thus Prov. 22.29. Seest thou a man diligent in his business? He shall stand before Kings; he shall not stand before mean men. Shall stand before them, i.e. shall do service to them. So 1 King. 10.8. Happy are thy men, and happy are these thy servants which stand continually before thee, and that hear thy wisdom, the words of the Queen of Sheba to Solomon, concerning those that attended upon him, where one phrase is explicated by another; those that stood before him, they were his Servants. So again, Matth. 18.10. speaking of the Angels of the least Saints, They always behold the face of my Father which is in Heaven: Behold his face, that is, they are ministering to him. And this is one way, in regard whereof we are said to be in the presence of God, namely, so far forth as we are used and employed by him in any work which he commits to our trust, especially of public Service, whether in Church or Commonwealth. That's the first, The Presence of employment.  
The second is the Presence of assistance in that work which God calls us to. God is not only present with any, when he is pleased to make use of them: but when he owns them, and draws near to them in it; when he helps them, and enables them to the performance of those services which he calls them unto, and in which he makes use of them; when he gives not only an opportunity of service, but also strength and present virtue for the discharge of it. Thus Luk. 5.17. when divers came to Christ with their Diseases, it is said, That the power of the Lord was present to heal them; i.e. God now shewed forth his power in Christ, who was ready to deliver them. So Act. 10.38. it is said of Jesus of Nazareth, that He went about doing good, and healing all that were oppressed of the Devil; For God was with him; with him, as assisting him in that service, which as Mediator he had called him unto; according to that in Joh. 8.29. He that sent me is with me: The Father hath not left me alone, for I do always those things which please him. And Joh. 16.32. I am not alone, because the Father is with me. This was that which God promised to Moses, when he sent him upon a special employment, Exod. 33.14. he said, My Presence shall go with thee, and I will give thee rest; and Moses returned back again upon him, Verse 15. of the same Chapter, If thy Presence go not with us, carry us not up hence, &c.  
The third is the Presence of Admission to Worship and Divine Ordinances. The Tabernacle, and Temple, and Ark, and Sanctuary, they were special pledges of God's Presence, and so to be admitted hereunto; for the performance of solemn Worship and Service was reckoned to be in his Presence. Thus Psal. 132.7, 8. We will go into his Tabernacle, we will worship at his Footstool. Arise into thy rest, O Lord, Thou and the Ark of thy strength. And Verse 13, 14. The Lord hath chosen Zion, He hath desired it for his Habitation. This is my Rest for ever, here will I dwell, for I have desired it. Thus also Psal. 42.2. My Soul thirsteth for God, even for the living God: O when shall I come and appear in the presence of God? In the presence of God, that is, in his Ordinances, wherein God does especially exhibit himself.  
The fourth and last, which is the chiefest of all, and that which seems here chiefly to be intended, is the presence of God's gracious Acceptance and Communion with the Soul. Then we are said to be in God's presence after a special and peculiar manner, when he does reveal himself as near unto us, and as well pleased with us, and does also draw our hearts to a special delight and complacency in himself. Now such a thing as this there is within the compass of practical Christianity, not only when God does employ his Servants, assist them, and admit them to his Ordinances; but also when he does so work upon their hearts, and vouchsafe such a gracious influence upon their spirits, as that they are now like Friends mutually present and conversing one with another: This is such a business as is not capable of demonstration to another, but is only known by sense and experience, but yet it is such as all the Servants of God have upon occasion made profession of.  
Now therefore this is that which we should all labour to find in ourselves at one time or other, nay, endeavour that it may be in us always. We should not content ourselves with God's general presence, the presence of his Essence, in regard whereof he is said not to be far from every one of us; for in him we live, move, and have our being, Act. 17.27, 28. But we should endeavour after the presence of his Grace, that so in this sense we may not be {αβγδ}, Atheists, and without God in the world, as the Apostle expresses it in Ephes. 2.12. Seeing there is such a thing as this is,( as no question but there is, and as appears here by David's fear of being deprived of it) we should labour to be acquainted with it, and to have a share and interest in it, that it may be vouchsafed to ourselves. That's the first Point, There is such a Presence, &c.  
The second is, That it is a most sad and grievous condition for any to be cast out of this Presence: This is clear from David's so earnest deprecating and declining of it, Cast me not, &c. And it holds good according to all those senses and exceptions of God's Presence which we have hitherto mentioned to you; in which( if ye please) ye may consider it, and take notice of it to be so.  
First, As to the Presence of employment, it is a miserable thing to be cast out of that, when God shall forbear to employ a man, and to make use of him, shall lay him aside as a broken Vessel, wherein is no pleasure; this is very sad, and such as all men have cause to decline. For what is the Life of our Lives, and the main happiness of them? Is it not especially to be useful, and to be serviceable in our several Generations, to the Glory of God, and the comfort of his people? Is it not as much as may be to advance the public good in our particular places? Yes, out of doubt it is, and the more we do it, so much the better. The greater opportunities God gives us of doing him service, the greater Honour he puts upon us, and we do not so much honour Him, as he honours us in these Dispensations. This is the Dignity of the Magistracy, and this is the Dignity of the Ministry, that they are employments wherein God is glorified; and those which are exercised in them, they do so far forth stand in the presence of God, and are said to do so in a special manner. These are the two Anointed Ones, that stand before the Lord of the whole Earth, Zech. 4.14. The nearer employment any have in reference to God, the more do they stand before him, and are said to be in his Presence, which is so much the greater Honour to them, and so should be accounted of by them: And as so, so the contrary disservice is the greater disparagement. We count it a disgrace for men to be put out of the service of men like themselves; how much worse is it then for them to be cashiered and discarded of God's service? How should all men be afraid of this? and even in this sense pray to God that he would not cast them out of his Presence, but rather make them Vessels of Honour fit for their Master's use? Sometimes God does in a way of favour not put them properly out of service, but when they have done him a great deal of work, he gives them their Quietus est, and discharges them honourably: This is a very great Blessing, and does not come under this Notion of expulsion from his presence. But when God in anger and indignation does refuse either at all to employ them, or by reason of some provocation does refuse to continue them in it, as the Lord with the unjust Steward in the Gospel, Give an account of thy Stewardship, for thou mayst be no longer Steward. This is sad and fearful.  
And so is it very sad likewise upon the same account when men shall put out themselves, as there are some idle persons which care not to be serviceable in any lawful calling, others decline those services which God in Providence calls them to, and that sometimes out of base and unworthy Principles: what do those but with Jonah, flee from the presence of the Lord? as we find that expression used of him, Jonah 1.3. who when God would have sent him to Nineveh, ran to Tarshish; and so meet sometimes also with Jonah's success, a Tempest, and Storm by the way. It's ill to be cast out of the presence of God, by taking it for the Presence of employment. That's the first.  
Secondly, By taking it for the Presence of Assistance; that's the second, and what necessary belong to the other for the making of it complete. For God to give a man opportunities of service, and not to give him abilities for it, that is to be absent from him, when he is present: Therefore this Presence must be taken in( I say) with that, and it is sad to be deprived of it, when God shall not own a man in that work which he takes in hand, but withdraw himself from him; do as in Pharaoh's Chariots when he took off the Wheels from them, that they moved heavily; this is very sad. For a Magistrate, when God shall take away the Spirit of Government from him, as he did from rejected Saul: Or for a soldier, when God shall take away the Spirit of Strength and Fortitude from him, as he did for the time from samson: Or for a Minister, when God shall refuse to assist him, and go along with him in his work, as the Lord threatens the Priests in Malachy, that he would sand a Curse upon them, and cast dung upon their faces; this is a very grievous condition. Indeed in all these employments assistance is not always alike, as to particular times and seasons; but when the Lord in the series and course of them shall withdraw it, this is the misery of it. Now therefore accordingly we should so reckon and esteem of it, not judge of our employment so much according to the presence of men with us, as from the presence of God, when he meets with us, and owns us in them. As in the Ministry, it is not so much the presence of people, a full and large Congregation,( though that have its opportunities with it) as rather the presence of God himself in it: If but two or three are gathered together in his Name, and he be amongst them, that may satisfy and suffice. What advantage is it then to have a full Church, and an empty Pulpit? to have the applause and approbation of men, unless God himself do testify his gracious acceptance, and vouchsafe his comfortable assistance? which is all in all in such businesses as these are, and principally to be looked after by us.  
Thirdly, Take it for God's Presence in his Ordinances, it is sad also to be cast out of this, to be denied the privilege of the public Assemblies: This was that which David sometimes bewailed more than any thing else, that he could not come to the House of God, nor enjoy Communion with him in those Dispensations; and so it is indeed a sad affliction in itself, and so to be reckoned. Indeed there are many that do not think it so, they find no miss of it at all, because they know not what belongs unto it: They that relish not the sweetness of the Ordinances then when they enjoy them, they make nothing of the loss of the Ordinances then when they want them. But David, and such as he was, have other apprehensions of these things, and that for good cause, whatever Atheistical persons, and such as have no tincture of Religion may esteem of it, it is a very great judgement to be excluded from the public Assemblies, and the opportunities of meeting with God in such Dispensations as these are, wherein he imparts himself to his people.  
And if it be such a judgement to be deprived of them passively, what is it then to be so actively? what is it for People to deprive themselves of them by their own wilful neglect and contempt of them. This is the greatest judgement of all for any to be given up hereunto; which yet is that which too many in these days are guilty of, and yet do not consider it; which Excommunicate themselves, and do wilfully put themselves out of such privileges as these.  
Fourthly, and lastly, By taking God's Presence for the Testification of his special favour and good will, and respect to the Soul; it is sad also to be cast out of this; and this was that which David( as I conceive) meant in this place: David he had not now at this time that freedom in his accesses to God as sometimes he had had; God did not hold out his Golden sceptre to him when he came before him; when he put himself as it were upon God in his addresses and supplications to him, he was not so welcome to him as sometimes he had been, but God shut the door upon him, and carried himself as a stranger to him, and as one who would now have no more to do with him; this was that which was very grievous and irksome to this holy man, and therefore he cries now to him, O cast me not out of thy presence.  
The Presence of God( for the clearing of this more fully to us) may be taken two manner of ways, either actively or passively; actively, for God's beholding of us; passively, for being beholden by us: now either of these did David look upon as a sad affliction to be deprived of, either of God's gracious looking upon him, or his comfortable looking upon God; and in reference to either does he say, Cast me not out of thy presence.  
First, Taking it actively, for God's gracious looking upon him, he would not be deprived of that; he would not have God to express himself as a stranger to him, or to deny him his former freedom with him: this he does by all means deprecate and decline, as a very great mischief to him, and that which he was more sensible of than of any thing else besides. As an ingenuous Child looks at his Fathers putting him out of his sight as the greatest evil; when he shall turn him out of doors, and bid him be gone out of his presence, this is more to him than many Corrections: even so was it now with David, for God to deal in this manner with him, and to refuse to look pleasingly upon him. For why? The Presence of God is that which puts life into every thing, according to the Nature and Quality of it. Take it but in his ordinary Presence, that Presence which he vouchsafes to the Creatures, they have a liveliness and a refreshment from it; his Presence of support and sustentation, whereby they live, and move, and uphold, it is all from his Presence; and so it is proportionably, and more especially with the Presence of his Grace to his Children; it is that which quickens them, and puts spirit into them, when nothing else will, so that to be deprived and destitute of it, is a very great affliction, as for the World to be deprived of the Sun.  
again, Secondly, Take it passively, for the comfortable beholding of God, it is sad also to be deprived of this, when they cannot see the beauty and glory of the Lord, Psal. 63.2. when they cannot behold him shining forth to them in the face of Jesus Christ: this is a grievous and miserable condition, yea, it is in a sort a representation of Hell itself. For what does Hell consist of? It consists but of two things, Poena sensus,& Poena damni; the punishment of sense in the feeling of exquisite torments, and the punishment of loss in being deprived of the Beatifical Vision and glorious sight of God himself. Now this latter is in the judgement of all Divines made to be the most lamentable, to be shut out of the Kingdom of God, and cast out of his presence: This is done partially, and representatively here in this life, which therefore David does here decline as a most sad and miserable condition, which indeed it is; and that's the second Observation.  
The third is this, That the guilt of more notorious sins does hazard and endanger this: whiles David was conscious to himself of those great sins which he had now committed, he was afraid lest herefrom he should be cast out of God's presence. This it holds good as to all those particulars before spoken of in the foregoing point.  
First, As to the presence of employment, it does endanger the exclusion from that; God will not in such cases as those vouchsafe to use men in his service, but lays them aside as persons of no worth, when they once fall into them. Therefore 1 Cor. 9.27. Paul says that he kept under his body, and brought it into subjection, lest when, as formerly, he had preached to others, {αβγδ}, he should at last become a cast-away, {αβγδ}, a man unacceptable for service. Such as these they are reprobate silver, and so shall be called, because the Lord has rejected them, Jer. 6.30.  
There are some sins more especially which have an influence hereupon; as,  
First, Pride and Self-conceitedness; those who are too high opinionated of their own worth, and think God beholding to them for their service, God scorns to make use of them, as taking a special delight in humble and lowly spirits.  
Secondly, Idleness, and unfruitfulness, and unfaithfulness; when men do not employ those Talents which God has given them, God takes away those Talents from them, or at least suspends the exercise of them; Be faithful in a little, &c.  
Thirdly, Abuse of Gifts, and misspending them to the dishonour of God, either vainly or else corruptly; this provokes God in such a case to withdraw them: when men either play and trifle in sacred and serious matters, or else use their Wits at any time against God, then he blasts their Parts and Wits to them.  
Fourthly, Base and sinister ends, when men have false and unworthy Principles, which act them, and set them on work; their own Gain, and Credit, and Vain Glory, and Popular Applauses, not Conscience and Respect to God's Glory: this is another thing which provokes God especially, who will not only have our work, but our hearts.  
Secondly, As to the Presence of Assistance, it also forfeits that: Though God continue men's employments, yet he will not so frequently concur with them in them, when in this manner they withdraw from him: but he rather troubles them, and interrupts them in them; as Saul, though he still enjoyed his Government, yet he was forsaken as it were by God in it, and so expresses himself about it, 1 Sam. 22.7, 8. and 1 Sam. 28.6. God gave him answer no way, neither by Dreams, nor by Urim, nor by Prophets.  
Thirdly, As to the Presence of the Ordinances, there's an ejection also from them, sometimes in Divine Providence denying of an opportunity, sometimes in special exercise of Judgments, and the Censures of the Church, as the Incestuous Person who was amongst the Corinthians, was Excommunicated by the command of the Apostle, and so thereby was also cast out from the presence of God himself, that presence which he is pleased to vouchsafe to the public Assemblies.  
Lastly, And especially still as to the presence of God's Grace and Favour expressed, Cast out of that: God knows not how to look favourably upon a rebellious Child; No, but as David to Absalom, He shall not see my face; and as Cain, he went out of God's presence. Those that venture upon such courses as these, they presume very far, and accordingly they smart for it. 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, &c. Psal. 5.4, 5. That's the third Observation; and so much of the first general in the Text, viz. David's declining of expulsion from the presence of God, in these words, Cast me not out of thy presence.  
The second is like unto it,( which therefore must not be separated from it, but yet we shall be briefer in it) as being somewhat relating to these words, And take not thy Holy Spirit from me. This is the second judgement or Punishment, which David here so preys against. By the Holy Spirit of God here, we understand not so much the Person, as the Gifts and Graces of the Spirit: Now these are of two sorts; either common, or sanctifying; the Gifts of Holiness or Sanctification, or the Gifts of Service and Edification; either of these are the Holy Spirit of God in the Language of Scripture. The former, viz. The Gifts of Sanctification, they are the Gifts of the Holy Spirit of God, as making holy, and considered in his work of sanctifying: The Gifts of Edification, they are the Gifts of the Holy Spirit of God also, but Holy, as being Holy in himself, who has that Title justly fastened upon him, even there where he does not impart it, and communicate it to us. Now according to either of these senses and interpretations, may we conceive that David prayed against the taking of this Spirit from him.  
First, The Spirit, that is, the Spirit of Holiness and Sanctification, considered precisely in that work; he preys against the taking away of that, not as in his judgement, and dogmatically believing that it would absolutely be taken away from him; but out of his affection, expressing his desires still to retain it, and more particularly begging of God that he might not lose the measure and degrees of it in him, which he felt now to begin to decay; and in the nature of it, threatening the absolute extinction of it. For this we must add by the way, That when we teach that the Spirit of God cannot be quiter taken away from Believers, we do not hereby deny but that of itself it is as well extinguishable as any other habit besides of the Soul; but we are kept by the power of God through faith unto Salvation, 1 Pet. 1.5. And God does work Grace in his Children after such a manner, as that his seed remaineth in them; and it is as impossible to destroy in them absolutely the Principles of saving Grace, considered as Christians, as it is the Principle of human Nature considered as Men: but yet these Principles may be much weakened and abated in them, and the vigour of them taken away from them, which therefore David here begs of God that it might not be so done with him. And indeed this is such as every good Heart trembles at to think of, when it grows lower in the Graces of the Spirit, as having less love and delight in holy things, less savour and relish of God's Word, and less fervour and zeal of spirit for God and his Glory, which likewise commonly follows upon such presumptuous provocations. When Christians do at any time venture upon such notorious crimes as these are, they go the very next door to the absolute quenching and extinguishing of the Spirit of God in them, and to have it wholly taken from them.  
But, Secondly, Take not thy holy Spirit from me; that is, in the common Gifts of it, the Gifts of employment and Edification; and there were common Gifts of the Spirit which David was now afraid might be taken away from him, according to a threefold capacity in which he was, 1. Of a King; 2. Of a soldier; and, 3. Of a Prophet.  
First, Of a King, and so take not away from me thy Spirit; i.e. Take not from me the Spirit of Government. David was afraid of this, that having provoked God as he had now done by his sin, God should have taken away this Spirit from him, as he did from Saul before him. When Saul came first to the Kingdom, The Spirit of the Lord came upon him; God gave him another Heart, and turned him into another man, as it is recorded of him, 1 Sam. 10.6, 9. But now having rebelled against God, he had this Spirit of God taken from him, 1 Sam. 16.14. The Spirit of the Lord departed from him, and an evil spirit from the Lord troubled him: He lost those Gifts of Authority, and Prudence, and wise Administration, which he had been before endued withal; and David was now afraid that the same case might have befallen himself, which he looked upon as a very great evil and inconvenience to him, as that which would make him contemptible, and lay him open in the eyes of the World, especially having been before so eminent for it.  
Secondly, Take him in the capacity of a soldier; Take not away thy Spirit from me; that is, the Spirit of Courage and Magnanimity; David feared lest upon these his miscarriages he might be deprived of that. David he was a Man of War, and exercised in marshal Affairs, from whence it was necessary for him to have a Warlike Spirit, as being the best Weapon of all: A soldier when he loses his Courage, he loses his Cause, and there is nothing which does more bespeak the one than the other. Now this David was in great danger of by reason of his sin. There is nothing which does so easily daunt a man, and shake him, and take away his Courage, as a guilty Conscience; this it lays him flat, and possesses him with a Spirit of horror; as it is said of Him in Isai. 7.2. His Heart was moved, and the Heart of his People, as the Trees of the Wood are moved with the Wind; that is, They were full of trembling and astonishment. This is the effect and consequent of some more grievous and heinous miscarriage, and David was justly jealous of it.  
Thirdly, Take him in the capacity of a Prophet, which( as I conceive) is here chiefly intended; and so Take not thy holy Spirit from me, is, Take not from me the Gift and Spirit of prophesy, which I have been hitherto endowed withal. There are some who have imagined as if David had occasionally from this his sin lost the ability of making Psalms; but that is not so probable from this very Psalm which we have here before us,( unless we shall now look upon him as in his recovery and restauration:) but however, there is no question but there was some difference and alteration upon his Spirit in this respect; or if not actually inflicted, yet feared, and upon very good ground, which drew this prayer from him; and it shows us how sad a thing it is to be deprived of such kind of abilities. This is the common and general Conclusion which does result from all the former Explications. Take this Spirit of God in whatsoever Gifts of it ye please, whether of Government, or of Fortitude, or of prophesy, or of whatever other ye can name, it is very sad to be deprived of them, and to have them taken away from those which have had them.  
This it is, not only as an Argument and Symptom of God's displeasure, but also in the thing itself; which by how much the better it is, so much the worse is it to be deprived of it, and still as any Gift is of greater influence and improvement than other.  
The Consideration whereof should be a warning to all Christians to take heed of that which gives ground and occasion hereunto; take heed of grieving, quenching, vexing the Holy Spirit of God, from whence there may be danger of having the Spirit taken away from you: This is done by living in some known and notorious sin; The Spirit of God will not vouchsafe to reside in such a mind as that is. If he does vouchsafe sometimes to impart himself in his common Gifts, as he does now and then even to the vilest sorts of men; yet he does but so much the more aggravate their judgement and Condemnation from it, and now and then also he does very much impair them, and diminish them in them.  
But especially as any have made more pretence to God and to Religion, they shall be sure to smart for it, and that in all kinds whatsoever, in the loss of their common gifts, and in the abatement of their sanctifying; there will be a mighty confusion and distraction upon them in this respect, and they will not be the same men as they have been in former times; nay, it is an hundred to one if they be not assaulted with a quiter contrary spirit, as it was with Saul; for these two they go seldom asunder; when the Spirit of God departs from any, the Spirit of Satan comes in his stead; as on the other side it is said of our Saviour, That when the Devil left him, the Angels came and ministered to him, Matth. 4.11. But so much for that, viz. The second Spiritual judgement which David here declined and prayed so against, which was the Deprivation of God's holy Spirit. And so much also of this whole eleventh Verse, Cast me not away from thy presence, and take not, &c.   

SERMON XIII.  PSAL. 51.12. 
Restore unto me the joy of thy Salvation; and uphold me with thy free Spirit.  
The Expressions of the Prophet David in this Scripture, are very uncertain, and up and down; which do argue a great deal of perplexity and trouble of spirit in him. Sometimes he speaks of himself as a man wholly voided of Grace, and as one that had this work afresh to begin in him, Create in me a clean heart, O God; and renew a right spirit within me. Sometimes he speaks of himself as one that feared the losing of Grace, and the taking away of that from him, which at present he did enjoy, Cast me not away from thy presence, and take not thy holy Spirit from me. Sometimes again he speaks of himself as one that had lost Grace already, and still afraid of losing more; and in this Verse which we are now,( in order) with God's assistance, to handle at this time, the twelfth Verse of this Psalm, Restore unto me the joy of thy Salvation, and uphold me with thy free Spirit.  
IN this present Verse before us, we have two Petitions more, which David presents to God in this condition in which he now was, which may serve to make up the Branches of our present Discourse. The first is laid down in those words, Restore unto me, &c. The second in these, And uphold me, &c.  
We begin in order with the first, Restore unto me the joy, &c. Wherein again we have these three particulars considerable: First, That David had sometime the joy of God's Salvation. Secondly, That David had now lost this joy of God's Salvation, which sometimes he had had. Thirdly, That David desires to have this joy of God's Salvation which he had now lost, to be restored to him again.  
For the first,( I say) David had sometime the joy of God's Salvation vouchsafed unto him. By the joy of God's Salvation, we are to understand that joy which does arise out of the hope and apprehensions of Salvation; the joy of assurance; this was that which David once had, as does appear from hence, in that he desires it may be restored unto him. Restauration is not a simplo Collation, a bestowing of somewhat anew, but a return of somewhat again which has been formerly bestowed: so that whiles David preys that the joy of God's Salvation might be now restored unto him, he does hereby intimate that a time there was, when as indeed he was made partaker of it, and did really and actually enjoy it. That which we may observe from it is, That there is such a thing as this is in dead and reality, even a joy arising from the hopes of Salvation, which God's Children have imparted to them. Thou hast put gladness into my heart, &c. says David elsewhere, Psal. 4.7. There are few of the Servants of God but sooner or latter, whiles they pass through this World, have their hearts and spirits enlarged with this joy whereof we now speak.  
Indeed the times of conferring it are promiscuous, and such as cannot be set by us determinedly; but yet there are three seasons especially wherein it is more peculiarly vouchsafed: First, Upon conflict with great Temptations: Secondly, Upon suffering of great Afflictions. Thirdly, Upon undertaking of great Service.  
First, Upon conflict with great Temptations, when Christians have wrestled much with Satan, and their own Corruptions, and through God's Grace got some victory over them, God does then in such cases crown them with the spirit of joy, and greater consolation. Thus Rev. 2.17. To him that overcometh, will I give to eat of the hidden Manna, and I will give him a white ston, and in the ston a new Name written, which no man knoweth saving he that receiveth it. Thus we know it was with that holy man Job, his conflicts were the forerunners of his joy. Those which yield to every Temptation and Corruption which seizes upon them, they cannot expect to have this inward and spiritual comfort which is here mentioned, but the contrary rather; no, this it is the reward of self-denial, and reluctancy, and striving and contending against sin: yea, not only against absolute sins, but the shadows and appearances of them. When Christians are so careful of themselves, and so afraid of displeasing of God, as that they will sometimes rather restrain themselves of their lawful comforts, than run an hazard of the breach of God's Law, God does in this case abundantly recompense it, and make it up to them in the joy of his Salvation, and the witness of his Spirit in their hearts.  
Secondly, Upon suffering of great Afflictions; This is another occasion of this joy, Psal. 94.19. In the multitude of my thoughts within me, thy comforts delight my Soul. God's comforts they come in the midst of trouble and distracting thoughts. When Christians are under greatest crosses and trials here in this world, then does God delight to manifest his own presence and Salvation to them. As the tender Mother that expresses her affection most to the Child that is sick; even so does God to those which are his; he knows their souls most in adversity, as the Scripture speaks. When Christians do abound and overflow with these earthly comforts, they seem to be satiated with them, as that they need nothing else; and therefore God oftentimes does withdraw from them: but when they are in trouble, that's the fittest time for himself to draw near unto them; 1 Pet. 1.7, 8. Ye rejoice with joy unspeakable, &c.  
Thirdly, Upon undertaking of some special Service. When God has any work more than ordinary for his Servants to do, he does then think fitting to oil the wheels of their Souls with this joy of gladness, from whence they may more cheerfully perform it: He gives them this earnest in hand of their future pay; especially as the work itself has greater difficulty and discouragement in it. Thus we see it was with the Apostles after Christ's decease, when they were to manage the great Affairs of the Church, and preaching of the Gospel, Christ poured forth his Spirit upon them in great abundance, not only as to matter of enablement, but as to matter of encouragement; not only as to assistance, but as to comfort, and exceeding joy; and so he does likewise proportionably with other of his Servants still, even to this present day.  
This is that then( for the Use of it) which we should labour to find in ourselves; seeing there is such a thing as this is, that we be partakers of it for our particulars, as that which will be a great help and supportment to us in our pilgrimage, and for this purpose walk in such ways as from whence it may be bestowed upon us; being such as will stand us more in stead than all the jollity of the world besides. But I will not insist upon this Point now, having spoken already, and very lately, at large of it, out of the eighth Verse of this Psalm, in these words, Make me to hear joy and gladness. So much therefore for that, the first Point here implyed, That David sometime( and so others with him) did partake of this joy of Salvation.  
The second is this, That David now at this time,( when he made this Prayer and Request to God) had lost it, and been deprived of it; that's also in this desire of restitution, a present want of what has formerly been enjoyed: And so it shows us another case and condition which the Children of God are capable of, and liable to, and that is to lose their spiritual comfort; those who have sometimes had it, they may now be without it, they may be destitute and voided of it. Ab esse ad posse valet consequentia; that which is, we may conclude it may be without any scruple: And so here from the Text; we see it was so de facto in the Prophet David, and therefore we may be sure it may be proportionably in any other besides him; and so indeed it may: Spiritual comfort, and the joy of Salvation, it may be taken away from those which have it.  
And the reason of it is this, because there is no promise or engagement of God for the contrary. God has never made such a bargain with his people, as continually to fill their hearts with comfort: Salvation is one thing, and the joy of Salvation is another. As for Salvation itself, that is such as cannot be taken away from God's Servants, they have always a right unto it, and an interest in it: but for the joy of Salvation, this is otherwise; it is such as God does dispense or withdraw as he pleases, and sometimes upon no other account than his own good will and pleasure: He now and then shows his Sovereignty and Prerogative in this particular, as he did in Job. This teaches us therefore not to lay our chiefest stress hereupon. Though this joy and comfortable temper of a Christian be very desirable, ( as we shall hear more hereafter) yet we should not make this our principal bottom and foundation, but rather the free grace and love of God in Jesus Christ. A Christians life is in faith rather than in feeling; therefore if he judges of his state and condition as to eternal Salvation, according to this he may very much deceive himself, and walk uncomfortably all his days. There may be the hope of Salvation, where there is not the joy of Salvation; and there may be the title to Heaven, where there is not the evidence and assurance of this title made good to the Soul: He that walks in darkness, and sees no light, must trust, &c. Isai. 50.10.  
But to come home nearer to the scope of the Text. As this joy of Salvation it may be lost, so we may here take notice in what way it is lost more especially, and that is by rebellion and sin against God: This hazards the joy of Salvation in those who sometimes have enjoyed it. This is clear from this example before us; David was now deprived of spiritual comfort in his Soul, and it was not so with him in this respect as sometimes it had been: yea, but how came it to be so? Oh, it is easy to tell how, if ye do but reflect upon the tenor of this Psalm, wherein he makes confession and acknowledgement of sin. David had exceedingly provoked God by wilful and presumptuous Transgressions; sins against Light, and against Conscience, and against Nature, and against the work of Grace itself. And now can we wonder that he should be deprived of the joy of God's Salvation? Oh certainly no; there was no other likelihood or probability for it; no less could be expected: And so there is this in it, That great sins are destructive of great comforts: The living in any known miscarriage, it will deprive men of the evidence and assurance of God's love and favour towards them; so that those who sometimes have had it, shall now want it. When I say great sins, it is not to lessen or extenuate any,( for no sin is properly small) but yet all are not equal and alike, there is a difference and distinction of them, and that also as to this particular; sins of weakness and human infirmity, which are bewailed and strived against by God's Servants,( as I have formerly hinted to you) they do not darken God's countenance to his Servants, for then none should ever have any joy or comfort at all: for there is no man, whosoever he be, that hath not his failings and corruptions in him: but such sins as are of a more heinous nature, and smaller sins which are countenanced and allowed: sins according to these circumstances, and with these aggravations, they are great eclipsings of spiritual joy.  
And that upon a threefold account: First, Because they wound Conscience, and make a great gash in that: a wounded spirit cannot be a joyful spirit; these two they do across one another. Now this is the case with such sins as these, they do exceedingly wound the spirit, and lay the conscience exceedingly waste: they break the bones, as I have formerly shown you out of the foregoing Verse. Now as broken bones are full of pain and diseases, have no rest nor quiet in them; even so is it with cracked Consciences, they have no rest( much less joy) in themselves, but rather the contrary affections of horror and anguish of Soul. This we may observe in several instances; take it in the first sin of all, in Adam, you know how it was with him, when he was stripped of his innocency, he was stripped of his joy with it, he went and hide himself for fear of God's displeasure. And so Cain his Son, after him, what a perplexity did the guilt of his Conscience work in him? And so Peter,( a better man than he) when he had sinned, what sadness did it procure him, when as he went out, and wept bitterly? These sins they wound the Conscience; That's the first.  
Secondly, They weaken Grace; That's another account of it also. Joy it is a fruit of the Spirit, and it is reckoned in order of the first, Gal. 5.22. The fruit of the Spirit is joy. Now it is of the Spirit precisely considered in its work of Holiness and Sanctification, so that where Holiness and Sanctification is diminished, joy will likewise be diminished with it. As Christians Graces do decay, so does their comfort, which will not flourish upon withered Branches. Now sin it strikes at Grace as being most directly opposite thereunto, and such sins as are here spoken of more especially: these do in their own nature destroy Holiness in us, and take away the Graces of the Spirit; and because they do so, they do take away the joy of it with it, which is an attendant thereupon. This we may in part take notice of from the very connexion in the Text, in the conjunction of this Verse with the last clause of that before, Take not away thy holy Spirit from me, and Restore unto me the joy of thy Salvation: Where there is a loss of the Spirit of Holiness, there will be a deprivation of the Spirit of joy: These sins they are destructive of comfort, because( in their own nature) they are destructive of Grace.  
Thirdly, Because they drive away God, and his gracious Presence with the Soul: there can be no further comfort or joy in any Soul, than there's a sense and apprehension of God's favour and presence with it. Where God will not look pleasingly upon a Christian, he can have no true joy in himself. profane and Atheistical persons, which know not what belongs to God's presence, they may have their mad mirth and jollity notwithstanding; but such as at last aggravates their misery to them: but a true Christian can have no further spiritual joy than he has countenance from God, who is the God of his joy. And this also we may gather from the coherence, Cast me not away from thy presence, and Restore unto me the joy of thy Salvation. In God's presence is fullness of joy, Psal. 17. ult. Now God will not vouchsafe his presence in such cases as these are: Will a discreet Father smile upon a rebellious Child, or vouchsafe him any countenance of favour? No certainly he will not: whatever his thoughts may be towards him, and his intentions about him, yet he will never open them, or express them to him in such a condition: No more will God to those which are his Children, when they are guilty of such miscarriages against him, he will not vouchsafe them his countenance or gracious presence; and as long as they are excluded his presence, how can they be any other than deprived of spiritual comfort? And thus ye see an account of the Point in these particulars, why great sins are destructive of great joy: First, Because they wound the Conscience. Secondly, They weaken Grace. Thirdly, They drive away God, and grieve Him and his Holy Spirit; and God's grief, and a Christian's joy, cannot consist, and hold together.  
Now what does all this come to, but to that which we have formerly prest upon the like Considerations? That therefore we take heed of such courses as these are: we cannot have Arguments enough against them, whiles we have Natures and Inclinations in us carrying us to them. Now this is one amongst the rest, as depriving us of the joy of God's Salvation, if we were ever partakers of it. And this is sad enough, though there were nothing else in it. Sins of wilfulness and presumption, they do in the nature of the thing( as I have formerly declared) deprive even of Salvation itself,( upon which account the Apostle tells us, and tells us again, That they which do such things shall not inherit the Kingdom of God, Gal. 5.21.) But they do moreover actually, and in the very event deprive of the joy of Salvation whosoever are involved in them, that so we may be all of us seriously deterred from them, and take heed of being guilty of them: For who would willingly part with such a Jewel as this is? Saint Paul he choose rather to die, than that any should make his glorying voided, his Apostolical and Ministerial joy, with which so he might finish his course, he counted not his own life to be dear unto him, Act. 20.24. But what may we then think of Christian joy, and the joy of Salvation? who would willingly part with that? Now this is that which they run a venture and hazard of, which fall into such sins as we have now mentioned unto you, as of the casting out of God's presence, and the taking of his Holy Spirit from them, as we have heard out of the passages before: so of being deprived likewise of the joy of God's Salvation, which we have here now intimated in this present Verse. And that's the second Point here considerable and observable from this prayer of David for the restoring of God's Salvation, That he had now at this time lost it, and been deprived of it.  
The third is this, That he desired now to have it returned and restored unto him. The other two Points were only implied and supposed, this is declared and expressed; and there are two things again in it: First, That the return of this spiritual joy is a thing desirable, it is that which would be. Secondly, That the return of this spiritual joy is a thing possible, it is that which may be: There's each of these in it.  
First, I say, It is that which is desirable, which one would willingly be partaker of. This we gather from David's earnestness and importunity which he makes for it: when David had now( through his sin) this Divine joy taken away from him, or eclipsed unto him, he does not now set himself down as indifferent whether ever he had it again; no, but he begs and sues for it, and is altogether restless in himself till he do in some measure obtain it; and so it becomes every one else to be besides, having lost it, to be most importunate for it.  
And this in regard of the great benefit and sweetness of it; especially to those who have already found what it is, as this restoring does impart with it, as I shewed in the former Point. The desires after restoring any comfort, are more than after bestowing it, because in this there is a sense of its worth, which in the other always is not. God's Children which have felt the sweetness of this joy, when once they had it, cannot but therefore now very much desire it, now that they are deprived of it, and have cause to do so upon this very account. We see in losses of the World, how earnest men are upon restaurations; in sickness, to have the restoring of health; in restraint, to have the restoring of liberty; in scandal, to have the restoring of reputation: in case of any special impoverishing and deprivation of their Temporal Goods, to have their Estates restored unto them; and how much more does it then concern them to have joy restored to their Souls?  
Yea, they will think it so, and be accordingly affencted, if they be that which they should be; whereas those who know not what these things mean, had never any sense or feeling of them at all upon themselves, they are not at all moved with them, nor carried after them.  
But, Secondly, As it is desirable, so it is also possible; That's another thing implied in this Petition. The Prayers and Requests of God's Servants coming from the Spirit of God in them, and such desires as he himself puts into them, do suppose a reality in the Object which they are carried unto; and so amongst the rest this now in hand, whiles David preys that God would restore him this joy, he supposes that it was such as was possible to be again recovered and restored unto him.  
I say, It was possible; I do not say, It was easy; This I do not say, easy, that it was not, nor is not for any other in the like case. Those which have ventured upon presumptuous courses, as they do not easily procure sin to be pardonned and forgiven unto them, nor they do not easily procure sin to be mortified and subdued in them; so they do not easily neither recover their former joy. Nay, this latter is more difficult than all the rest: sin may sometimes be pardonned, and also in some manner subdued, when yet the joy which has been driven away by it is not so easily restored again, at least to that degree and measure which it was in before sin was committed and ventured upon by them. Therefore some Divines are of opinion,( not without probability of some truth) that David after these great sins which he had now committed, did never recover himself to that sweet and comfortable condition which he was in before their commission: though God pardonned him, and was Friends with him, and( as he promised) had done away his sin; yea moreover, expressed himself lovingly and favourably to him; yet he had not that sweetness in God, nor that intimacy and freedom with him which he had in former times. Therefore he desires in the next clause,( which we shall come to in its place) that God would uphold him with his free Spirit.  
And this the Lord does in great wisdom, that so his people may see what it is to sin against him, and that they smart sufficiently for it. These sins of David they cost him very dear, and so dear, as that( no question) but he often wished that he had never committed them; both for the horror of spirit which he felt, and the joy of spirit which he had so hardly renewed again.  
But yet we still add, That there is a possibility of restoring of it, at least in some competent measure; and so David had it to himself, as may appear by some of his Psalms which were penned after this miscarriage: In particular, the third and fourth, both penned upon the occasion of his Son Absalom's Rebellion, which was after this his sin in the murder of Uriah, and a punishment of it. In these two Psalms, especially the fourth, David expressed that great joy and gladness which God had put into his heart, more than of the Corn, and Wine, and oil. So then, there is hope in Israel concerning this matter; Spiritual Joy which is lost may be restored, that so Satan may not herein prevail against God's Servants by Temptations to despair from trusting in God.  
Well, but how may it be so? and what is the readiest way hereunto? First, This course which David here takes in this present Psalm, by solemn and serious Humiliation of the Soul before God; That's the way to get into favour again. Godly sorrow is the only way to spiritual joy: When we bewail our sins before God, and aclowledge both the foulness of our iniquities, and the justice and equity of our Corrections, this it procures both pardon and assurance.  
Then, Secondly, Lying at God's foot, and acknowledging his free Grace in Christ: As Christ must procure us our pardon, so also our joy. God is always well-pleased with Him, and so consequently with all his Members in Him and for Him; the more then we cleave to Christ, and hang upon God's goodness in Him, the better it will be for us; Urge God that it was his free Grace that gave thee joy at first, and let the same free Grace move him still.  
Thirdly, Do thy first works; Spiritual Joy is recovered in the contrary way to that in which 'tis lost: Therefore consider what it is whereby thou provokest God to remove it, and by the doing of that which is most opposite to it, thou mayst persuade him again to restore it; by crucifying those lusts more especially which before thou hadst prevailing in thee, and by performing of those Duties more vigorously which before were omitted by thee.  
Fourthly, and lastly, Attend upon the Ordinances, the Word and Sacraments, and the Communion of Saints; these are means to recover our joy: God sometimes upon such occasions as these sets in with us. How did the Spouse receive Christ's presence? By her spiritual converse with him; and so shall we do likewise; and so likewise by hearing of the Word, this it often brings joy with it; so the Sacrament, which is a sealing Ordinance, that hath the like effect with it in the conscionable improvement of it. But so much for this third Point, and so also of the first Branch of the Text, in David's Prayer for recovery of his joy, in these words, Restore unto me the joy of thy Salvation; that's the first.  
The second follows, And uphold me, or stablish me with thy free Spirit. In this there are two particulars more which David begs of God: The first is, Stability, or sustentation, Uphold, or stablish me. The second is, Ingenuity, or freedom of Spirit, With thy free Spirit.  
In the first, David begs of God sustentation, or establishment, Stablish me, &c. This is another blessing which the best of God's Servants stand in need of, to be established in goodness. Hence it is that the Scripture does so often make mention of it, 2 Thess. 2.17. Our Lord Jesus Christ himself comfort your hearts, and stablish you in every good word and work. 1 Pet. 5.10. The God of all grace make you perfect, stablish, strengthen, settle you. James 5.8. Stablish your hearts.  
The reason of it is this, Because Grace it is but weak in us, and Corruption is strong, which are very prove and inclinable to evil, and we have little strength in ourselves to withstand it, and oppose against it, as we may see in the stoutest Champions of all; Peter, a man of eminent note, an Apostle and Disciple of Christ, yet how unstable and uncertain was he, when time was? though he thought himself a jolly man, and that he could resist the strongest temptation, even though others were foiled with them, Though all men should forsake thee, yet would not I; yet when it came to the trial and proof of it, we know how it was with him. And so Paul, when he was buffeted with Satan, what need did he find in himself of the sufficient Grace of God to sustain him, and keep him up? Lot, how soon was he overtaken? And so David here in this place, but a bare turn of his eye, and it undid him.  
Now therefore this serves to make us low in our own eyes, and to take heed by all means of presuming upon our own strength: We should with David here go to God for establishing Grace, not resting ourselves contented with the beginnings and first workings of it in us, but desire further strengthening and confirmation, that we may hold out to the end. David saw what cause he had to do so from this his present experience; he perceived the falseness, and deceitfulness, and uncertainty of his own heart, by this his backsliding, and now he durst not trust it any more: We should ourselves learn by this example to mistrust ourselves; He that trusts in his own heart, is a fool, Prov. 24.21.  
And let us( I say) go to the right Spring, which is the Grace of God in Christ, as the Scripture represents it to us, 2 Cor. 1.22. Now he which establisheth you with us in Christ, is God. It is God that establishes, and it is God still in Christ, rooted and built up in Him, and established in the Faith, as it is Col. 2.7. Of ourselves we are ever and anon falling, in a tottering condition, it is by His Grace we stand, and so far forth as we are by Faith knit and united to Him. This makes the state of a Believer to be surer than that of Adam in Paradise: Adam when he was in the state of innocency, though he was in an holy estate, yet he was not in a sure estate, because his Grace was in his own keeping, and himself capable of falling, as too sadly proved by the event: But now the Grace of every true Christian, it is rooted and settled in Christ, who is His Head, and so does keep him by the power of God through faith unto salvation.  
There are some Graces especially more than others which do tend to stability in us, so that God by working them in us, does work that, as humility and sight of our own weakness; this it does so far establish us, as it causes us not to trust to ourselves, and our own strength. So Faith which carries us out of ourselves to God, and causes us to depend upon Him, whiles we rest upon a strong and able Pillar▪ we are thereby sure to be sustained and held up. Thirdly, Sound Knowledge, &c. These are the Graces that tend to our establishment, which is the first particular in this second Petition of David's, Uphold, or stablish me.  
The second thing which he preys for, is freedom, or ingenuity of spirit, With thy free Spirit. The Hebrew word Nedivah, which is here translated free, is very emphatical; it is sometime rendered by principal, as Job 30.15. Nedivathi, My principal one; i.e. as we translate it, my Soul. We may as it is here expressed in the Text, carry it to a threefold Qualification; First, Spiritus Libertatis; Secondly, Spiritus Ingenuitatis; Thirdly, Spiritus Principalis: Either, first, as it is here in our Books to freedom and ingenuity of spirit; or else, as some others have it, to nobleness or heroicalness of spirit: either of these are here intended by David.  
First, Freedom or ingenuity of spirit, Stablish me with thy free Spirit. Christian freedom or liberty, it is considerable with a double reference, either to matter of evil or good.  
First, For evil, so it is to be free from it, and this was one thing which David desired, that iniquity might not have dominion over him; as in another place, that freedom which the Apostle Paul speaks of, Rom. 6.22. Being made free from sin, ye become servants to God. There's no greater freedom than this; a man that's in thraldom to his lusts, he is the greatest Slave that is, which a Christian does most of all abhor; he desires that sin may not reign and rule in him, nor he be subject to the power of it, as unregenerate persons are, and look upon themselves as happy notwithstanding. A carnal person thinks there is no greater happiness than to have a freedom as to the works of sin, in matter of judgement and opinion, to have a freedom and liberty here, to be of what mind and belief he pleases; and in matter of practise and conversation, to have a freedom and liberty here, to walk and live as he lists, and this they call Christian Liberty: But a good Christian he does by no means desire such a freedom as this is; he would not be free to sin, but free from it; and that's freedom as to matter of evil.  
Secondly, As to matter of Good, Stablish me with thy free Spirit; that is, as to all the ways of Holiness, and Godliness, and Sanctification, a freedom in point of duty; this is that which David here intends, and this( for the opening of it) is two-fold: First, A freedom to duty; and, secondly, a freedom in it; the one respects the undertaking of it, the other respects the performing of it; and each of them desirable of us.  
First, To Duty, for the undertaking: David desired in himself that which the Scripture in some other places calls a readiness to every good work; which is contrary and opposite to listlessness and indisposition. He would not be brought to good Duties by mere force, as a Bear to the Stake, but by a promptness and spontaneity of disposition of his own accord, as sometime he professes of himself, O God, my heart is ready, my heart is ready, I will sing and give praise. The People of God they are a willing people, and so they are called, Psal. 110.3. So they are when they are indeed themselves, and so they would be continually. This was that which David did now particularly desire in himself, and that very seasonably; for sin it had so far possessed him, as that it took off his heart from good, and he had not that mind to it as formerly he had. Now he preys to God to give him a free spirit, that is, a mind graciously disposed, which every Christian should aim at in himself, by having an heart in some manner suited to the duty he performs.  
Secondly, As freedom to Duty, so freedom in it, as to the acting and performance: for after that we have got our hearts off, so as to be willing to do that which God requires; yet there is oftentimes a deadness upon us in the things themselves. Now this is that which we should endeavour to be freed from; to have our hearts enlarged in the service of God, and carried out with much facility and expedition; as David in another place, 1 Chron. 29.14. Who are we, that we should offer so willingly? This as it is most pleasing to God, so it is also most delightful to ourselves. There's a double benefit by it, God accepts Duty better at our hands when it comes off thus freely from us, and we do best satisfy ourselves( if we be right) as to the performance of Duty, when it comes from us with such kind of hearts and affections as these are.  
To help us hereunto, we must,  
First, Labour for gracious and genuine Principles in us, and hearts in some manner fitted to the nature of the Duties themselves we go about. I delight to do thy will, says David: Thy Law is within my heart, Psal. 40.8. When people shall undertake Duties only out of fashion, and custom, and formality, as mere Tasks, their hearts cannot be free in them; but when they do them out of good Principles, and a Spring of Goodness and Holiness in them, then they will be right.  
And here we must labour for affections answerable to the nature of the Duty itself we undertake: for every particular Duty has a particular Spirit belonging unto it, as fitting for it, Prayer, and Hearing, and Conferring, and so of the rest; where there's strength, there will also be freedom.  
Secondly, We must as near as may be, be free from all carnal entanglements. That heart which is not freed from sin, cannot be free in Duty; the one follows upon the other; so long as men have any lusts which rule and bear sway in them, these will obstruct them, and hinder them in goodness.  
Thirdly, Labour to have an holy boldness and confidence in the presence of God, and assurance of his good will towards us: This will very much expedite our spirits. The good will and favour of the Master puts life and spirit into the Servant, and into his work from it; therefore these two are both of them very pertinently joined together in the Text, Restore unto me the joy of thy Salvation, and stablish me with thy free Spirit; because it is joy that gives freedom.  
Lastly, As David here gives us a pattern, Beg of God himself to bestow this Spirit of freedom upon us: I will run the ways of thy Commandments, when thou shalt enlarge my heart, Psal. 119.32. He that gives us a Command for Duty, he must give us Expediteness in it, or else we shall never be able to go through it with any delight; and he that frees us from the bondage of sin, must also free us to the performance of Duty. That's the first sense of the word, A Spirit of Ingenuity.  
Secondly, Spiritus Ingenuitatis, that is, The Spirit of Adoption, a Child-like Spirit, Rom. 8.15, 16. A Spirit which is afraid to offend out of love to God. There's a great deal of talk sometimes of Good Nature and Ingenuity in the World; but there's no such Ingenuity as Piety, no such Good Nature as Grace: A good Christian has most truly an ingenuous Spirit.  
This Ingenuity is more especially considerable in serving of God upon terms of love and thankfulness. An Ingenuous-spirited-man the more kindness he has received from another, the more tender will he be of offending him: Now David had exceedingly miscarried in this particular in regard of God; He had not only done sinfully, but disingeniously, as we shall find God himself charging him with it, and hereby aggravating his sin against him, 2 Sam. 12.7, 8, &c. Thus saith the Lord, I anointed thee King over Israel, &c. And I was ready to do more for thee; and yet thou hast transgressed against me. Oh this now when David bethought himself, struck to his heart; and therefore he preys that God would stablish him with an ingenuous Spirit, and as became one of his Children especially, that he might carry himself suitably to God's Grace and Goodness to him. There's not only Duty in Religion, but Ingenuity, which good Christians stand much upon, as an engagement to him, to keep him from those sins which others fall into, and to do those Duties which others omit.  
The last is an Heroical Spirit, Spiritus Principalis, so this Ruech Nedivah does import likewise. This is expressed in two particulars also: First, In scorning and declining of base and unworthy practices; and, Secondly, In undertaking of those which are more noble and honourable.  
First, In scorning of base ones. A Christian should be careful to maintain such a frame of spirit in him, as from whence he may think himself too good to do any thing which may seem unworthy of his Christian Calling and Profession; Shall such a man as I do this? We are never so as we should be, till we do to this purpose reverence ourselves: so that whiles others keep from sin out of fear, we do it rather out of scorn, as thinking it a matter below us, and unworthy of us in our condition: This is a noble and principal Spirit.  
Then, Secondly, This expresses itself also in the undertaking of Services more honourable, when a Christian is willing to do some great thing for God, and more than of ordinary achievement, when he is content to put himself even upon some hazardous and difficult employment, when he is called to it for the Cause of God: This is another expression of this noble and generous Mind.  
Though we may further more particularly restrain it to David's particular place and calling in which he now was: He was a Prince, and would have a Princely Spirit now bestowed upon him, or rather restored unto him, which now by his sin was somewhat perished and decayed. David by the loss of his Innocency, had also lost his Authority, and his freedom in the rebuk of others, as we shall have occasion to show more hereafter out of the following words; and now he preys to God that he would bestow this Freedom and Majesty upon him, And stablish him with his free Spirit.  
But yet further, Because it is said here, By Thy free Spirit, we may therefore if we please understand the Spirit of God, not only as bestowing a freedom of Spirit upon us as to himself, and in his Service; but also as vouchsafing a Spirit of freedom to us, in his own converse with us; making this to be the sense of the words, That God would not henceforth be reserved unto him, and carry himself as a stranger towards him, but be more free and open to him; and especially as hinting to him the granting of his Requests and Petitions, and that he is now in special favour, as Dan. 9.23. And thus it agrees very well with that Verse before, Cast me not out of thy Presence. There is nothing which does serve more to stablish and support the heart of a Christian, than the Spirit of God working and moving thus freely in him, and to him, &c. That's the second Branch of the Petition, which I have now finished, and so this whole twelfth Verse with it, Restore unto me the joy of thy Salvation, and stablish me, &c.   

SERMON XIV.  PSAL. 51.13. 
Then will I teach Transgressors thy ways, and Sinners shall be converted unto thee.  
It is the Nature of all joy( and so of spiritual joy amongst the rest) to be a spreading and dilating affection, which does not easily contain itself within the bounds of its own breast, but delights in its communication to the good of others, that they may be made partakers of the same comforts with itself. And this is that which we may here observe in the drift of this present Text, with the Connexions of it. The Prophet David in the Verse before, the twelfth Verse of this Psalm, had prayed to God that he would restore unto him the joy of his Salvation, and that he would stablish him with his free Spirit: And here in this Verse in hand, he does engage himself as a fruit of that mercy bestowed upon him, to lay himself forth in the Teaching, and Instruction, and Direction of others, whom he should have occasion to deal with in the World, Then will I teach Transgressors thy ways, &c.  
IN this present Verse we have two general Parts considerable: First, David's promised endeavour; and, secondly, David's expected success upon that endeavour. His Endeavour, that we have in these words, Then will I teach Transgressors thy ways; His Success, that we have in these, And sinners shall be, &c.  
We begin with the first, viz. His Endeavour, Then will I teach, &c. Which is considerable two manner of ways; first, In the simplo Proposition of it, I will teach, &c. and, secondly, In the relative connexion, Then I will, &c. For the first, David's Endeavour in the simplo Proposition of it, is laid down in these words, I will, &c. Wherein again we have three particulars more; First, The Performance itself, and that is Teaching. Secondly, The Persons whom this performance extends unto, and that is Transgressors. Thirdly, The Thing or matter which it is employed in, or conversant about, and that is Thy Ways. Here's the Master, and the Scholars, and the Lesson.  
First, To speak of the former, The Performance itself, I will teach: By Teaching here we are not to understand Ministerial Teaching, and the public Dispensation of the Ordinances, which is a peculiar within itself, and belongs only to such who are especially called and appointed thereunto. There are many, who when they hear mention of Teaching, they are presently opening the Pulpit, and think they must get up into that; but they mistake both in so thinking, and in so doing; This it pertains not to them, this Teaching of Office, as was said in like case to Uzziah, 2 Chron. 26.18. No, but there's another kind of Teaching, which is here intended, that David was exercised in, and which the Scripture does exhibit to us as to be practised by all others. There's the Teaching of Parents, and Masters of Families, instructing and catechizing of those which belong unto them. Thus Gen. 18.19. it is said of Abraham, that he would teach his Children, and his household after him. And there's the teaching of Neighbours and Christian Friends one of another; thus David in another place, Come ye Children harken unto me, and I will teach you the fear of the Lord, Psal. 34.11. This is such a kind of teaching as lies upon every Christian, whosoever he be to perform, and which David more particularly means in this particular Text. He would in the way of his converse and dealings with men in the world, as he had occasion to meet with them, instruct them in the ways of God, and convey those truths unto them which he had the experience of in himself. This, I say, is such a Christian Performance, which lies upon all those which are Professors of Religion to undertake, and is in sundry places of Scripture commended unto us. Thus Col. 3.16. Let the word of Christ dwell plentifully in you, teaching and admonishing one another, &c. So Heb. 5.12. For the time ye ought to be Teachers of others. And Rom. 15.14. Able also to admonish one another. And as we have it in the Precept, so also in the Example: We red in Joh. 1.35. &c. of Andrew instructing his Brother Peter, and of Philip instructing his Friend Nathanael. So Act. 18.26. Aquila and Priscilla they took home to them eloquent Apollos, and instructed him in the way of God more perfectly. All these they were not the Instructions of the public Ministry, but of private and ordinary conversation.  
People should by private Conference set on the Teachings of the public Ministry; and if they would be more conscionable in this and the like, they would( with following of their particular callings) find work enough for them to do: from whence they needed not to entrench upon other Teaching, which belongs not unto them, &c. But when people neglect their own work, it makes them to set upon others; Remissness is the cause of Pragmaticalness.  
This is that therefore which we should all endeavour after more carefully; it is a part of the Communion of Saints which we profess to believe, and we should accordingly be helpful thereunto: Husbands they should dwell with their Wives according to knowledge, 1 Pet. 3.7. And Wives should ask their Husbands at home, 1 Cor. 14.35. Parents should instruct their Children, Deut. 11.18. And Christian Friends they should upon all occasions be exhorting and edifying of one another, and provoking to love and good works, and that daily, whiles it is called to day, Heb. 3.13. and 10.24. 1 Thess. 5.11. &c.  
The second is the Persons this Teaching in particular extends to; and that is Transgressors; David professes he will teach them. There is not the best that are but they stand in need of teaching, even Teachers themselves; those who have the greatest Knowledge, yet they need further Instruction; and those who have the greatest Zeal, yet they need further Provocation: we all, whosoever we be, stand in need of mutual quickening and excitement, in regard of that natural forgetfulness, and dullness, and remissness which is upon us; but if there be any which are guilty of more defects and miscarriages than others, they need it more especially; and accordingly David here promises that he will betake himself unto them, I will teach Transgressors, &c. This it is a very charitable and necessary work, to reduce those that miscarry, and so the Scripture still puts us upon it, Gal. 6.1. Brethren, if any man be overtaken in a fault, ye which are spiritual, restore such an one with the spirit of meekness, {αβγδ}, set him in joint again, who by his Transgression is as it were off the hooks, 1 Thess. 5.14. Now we beseech you, Brethren, warn them that are unruly. And Jam. 5.19, 20. Brethren, if any of you do err from the truth, and one convert him, &c. Where we see others to go astray, we ought to do all we can to recover them, and to bring them back again. It is very acceptable and well-pleasing to God; yea, and it is also very profitable to others, and most beneficial; it is the greatest good and courtesy that we can do them, as in the place before cited, Jam. 5.20. Let him know, that he which converteth the sinner from the error of his way, shall save a soul from death, and shall hid a multitude of sins.  
Yea further, it is most commendable in ourselves, and most advantageous to us; He that winneth souls is wise, Prov. 11.30. And they that are thus wise, or Teachers,( as the word also signifies, Dan. 12.3.) Hammaskilem, They shall shine as the brightness of the Firmament, and they that turn many to righteousness, as the Stars for ever and ever. It holds good not only of that teaching which belongs to the Ministry, but also of private Communion.  
The third thing here considerable is the matter which this teaching is conversant about, and that is here expressed to be the ways of God. The ways of God in Scripture are taken in a double sense; either, first, for his ways to us; or, secondly, for our ways to Him: each of these are his ways, and both appliable to our present purpose, and the scope of the Holy Ghost in this place.  
First, God's ways to us: they are his ways, as the subject of them, the ways in which himself walks: David would teach these. These( if we take them in the latitude) they are such as cannot be taught, because they cannot be known. There are some ways of God which are unsearchable, and past finding out: His way in the Sea, and his paths in the great waters, and his footsteps are not known, Psal. 77.19. But the ways which are here spoken of, are more especially his carriage and behaviour towards Christians, both as to their sins and repentance, in their falls and in their rising again. David he did now take upon him to teach Transgressors these ways, how severe God was against sin, and more especially in his own Servants; how he would lay it more particularly upon their Consciences above any others, and call them to an account for it; this David would now teach. And so again, how gracious he was also to all those who by repentance turned unto him, and were unfeignedly troubled before him, so as to hid his face from their sins, and to cast a comfortable eye upon them, and to restore them to favour again. Both these ways of God, both in his Justice and also in his Mercy, would David communicate to Transgressors.  
Thus God's ways to us. And then, Secondly, Ours also to Him, which are his ways likewise; the ways which he has commanded us that we should walk in them; they are in Scripture-language called the ways of God, the ways of Duty, and Obedience, and Thankfulness. What is to be done by us answerably to God's dealing with us, this was the matter of David's teaching in his converse with others. And thus much of his Endeavour, laid down in the simplo Proposition, I will teach Transgressors thy ways.  
The second is as it is considerable in the connexion, and that is in the particle then in the beginning of the Verse, Then will I teach. This word then is not expressed in the Original Text in so many Letters, but is necessary supplied in the Translation, and so necessary as that it indeed carries the whole weight of the Text without it; and we cannot handle the words already mentioned so fully as we ought to do, unless we take in this with them, which hath made me speak so little of them as already I have done, reserving our enlargements hereunto; Then will I teach; there's a great emphasis in this; and this again two-fold: First, An emphasis of Order, as it does denote the Consequence of one thing upon another. Secondly, An emphasis of Argument, as it does denote the Motive of one thing to another.  
First, This word then, it does carry in it a Methodical emphasis, an emphasis of Order, as it does denote the consequence of one thing upon another. Then, that is, when I shall have received the assurance of pardon to myself in mine own Conscience, and the Grace of thy Spirit restored in their vigour to me; then shall I be ready to teach others the manner of thy dealing and proceeding with poor sinners. And here again this then may be taken two manner of ways; either emphatically, or exclusively: emphatically, as showing that then he would be sure to do it; exclusively, as showing that till then he was unable to do it.  
First, To take it emphatically, Then, that is, in that time, and in this order will I do thus and thus; and so we have in it both the Duty, as also gracious Disposition of that Soul which is converted to God, and that is to endeavour the spiritual good and welfare of others, and to make them partakers of the same Grace together with himself. Thus does David engage in this place in his present condition, Then will I teach Transgressors. We have a special command for this in the words of Christ to Peter, Luk. 22.33. When thou art converted, strengthen thy Brethren. For the opening of which words, as also these in this present Text, we must know that there is a double Conversion which the Scripture does hold forth to us, and both of them do call for this practise which we now speak of, in the proportionable imparting and communicating of it to others.  
First, There's the Conversion from the state of Nature to the state of Grace; that's the work of Regeneration and the new Creature, wherein we are at first begotten to God, have our eyes opened, and our minds turned from darkness to light, &c. and have the first Principles of Holiness and Goodness put into us: This is done once for all; we are no more now begotten in Grace, than we are in Nature, and 'tis not this which is here meant.  
Secondly, There's Conversion from the state of Grace in the decay and gradual abatements, to the state of Grace in its recovery and strength renewed; or from a state of doubting and spiritual desertion, to a state of assurance and spiritual comfort; and this is that Conversion intended especially both of Peter and David, who being converted either of these ways, but especially the latter, were now to strengthen their Brethren. According to which sense, there are two Branches of the Point:  
First, That those who are themselves regenerate, are to endeavour the regeneration of others.  
Secondly, That those who are themselves restored, are to endeavour to the recovery of others: I will teach Transgressors thy ways, so as to reduce them; and I will teach Transgressors thy ways, so as to restore them: both are considerable of us.  
First, So as to reduce them. The endeavour of their first Conversion, this is that which lies upon all those who are themselves already converted, to bring others out of the state of Nature in which they are, not willingly to suffer them to go on, but to stop them therein, and to bring them into a better way, than as hitherto they have walked in. It's the duty, and it is the property of God's Servants so to do. Every Creature has in it a desire to produce the like to itself. Now as it is so in Nature, so it should be also in Grace; a Christian being made partaker of the Image of Christ himself, should both desire and endeavour that others may be changed into the same likeness with him, and to have Christ formed in them.  
Therefore it is that which we should all in our places be mindful of, not only Preachers in the public Ministry, but also private Christians in their converse one with another, be still doing good in this kind, and be as fruitful as possibly they may be, both for the Honour and Glory of God, the good of their Brethren, especially as any stand in nearer bonds and relation to them; and that as for the first Conversion.  
But, secondly, which is here chiefly intended, and which I shall therefore the rather insist on. As to the second kind of Conversion, in restoring upon some miscarriage, or in comforting in case of dejection, and doubt of God's favour, or in admonishing in case of security and presumption. Those whom God has been gracious to themselves, they are to this purpose to be helpful to others. We may for orders sake reduce it distinctly to two particulars: First, Those who are restored to their former estate in Grace, are to help others by way of caution and admonition. Secondly, Those who are restored to their former estate in assurance, they are to help others by way of comfort and consolation: each of these are here intended in this Vow and Promise of Davids.  
First, To warn and admonish others, where they are restored to their former Grace; to teach them to take heed that they fall not into such ways themselves. David knew now by sad experience what it was to sin against God, especially with such aggravating circumstances as we have heard he did; and now he was resolved to warn others from doing the like.  
And so it is very fitting to be: We see in other matters, in things of the World and the Body, he is counted an unnatural man, who having fallen into a Pit himself, does not give his Neighbours warning of it; and what is he then that does not so for their Souls? Ye know how it was with Dives in Hell, he would have then kept his Brethren from that place; yea, but that should have been done before, it is no place nor time then; if ever it be done at all, it must be done now here in this World: David was resolved here to do so, having felt Hell as it were in his Conscience, he would as near as he could keep all others else out of it, by forewarning them of the danger and perniciousness of the ways of sin, I will teach Transgressors thy ways, viz. In a way of caution.  
Secondly, In a way of comfort: Those which are here restored themselves, they should endeavour to restore others: this is the proper meaning of that before of Peter, Luk. 22.33. and it is in a special manner intended here in David's teaching, when he says, he will teach Transgressors. He will teach them, namely, to wait upon thy Goodness, and for thy Comforts in due time to be restored unto them.  
The ground hereof is this, Because this is a main end why God bestows such comfort upon any. The reason why God comforts Christians, it is not for themselves only, but for others, 2 Cor. 1.3, 4. Who comforts us in all our Tribulation, that we may be able to comfort them which are in any trouble, with the comfort wherewith we ourselves are comforted of God. God bestows nothing upon any Christian merely for himself, but for the good of the whole Body whereof he is a Member, whether it be in Temporal things, or in Spiritual. In Temporals, thy Wealth is not thine own, but the poor Saints and Servants of God, whom thou art a Steward for: And in Spirituals, thy Grace is not thine own neither, but for the good of the rest of thy Brethren, to whom thou art to impart it, as a good Steward of the manifold Grace of God, 2 Pet. 4.10. God makes some of his Servants to be Conduit-Pipes and Conveyances of his Grace and Goodness to the rest, who if he pleased could do it more immediately in himself.  
Now this is a great engagement to them accordingly to be so; and to put this in practise, we should often think with ourselves, what have we deserved from God more than others, that we should make us Stewards for them, rather than them for us? And this it should put us upon improvement for their good, and that in either of the particulars which I have now mentioned, whether as to warning them of their danger, or to comfort them in their dejection, or to provoke them to their duty. In a word, to complete and accomplish this whole work of Christian counsel and advice one to another, and teaching of Transgressors God's ways, as we have it here propounded unto us in the example of the Prophet David. To set home this the more effectually, and to help us herein, we must labour for these Qualifications.  
First, Bowels and tenderness of compassion to the necessities of others: He that will be a comfortable person, he must be a pitiful person; he must be apprehensive of others wants, and affencted with them, that so he may part with somewhat from himself, and relieve them. The reason why there is so little improvement, is because there is so little commiseration; men mind not, or lay not to heart the cases and conditions of others, and therefore they are no more drawn out for them.  
Secondly, Humility and condescension, bearing with the Infirmities of others in this particular. There are many which one would do good unto them, and they will not sometime permit it, they are refractory, and so uncapable of it; but we must herein be willing to conquer all discouragements which we are ready to meet with to save them whether they will or no.  
Thirdly, There must be prudence, and spirit of discerning, to know how to speak a word in due season, and to know the particular case and condition of particular persons: That which is one man's meat, is anothers poison; Comfort it would undo some men, if unseasonably administered to them; they are fitter rather for rebuk and sharper handling. again, Severity it would undo others, and nip the sproutings forth of Grace in the bud: Therefore we have need to pray to God to bestow upon us a Spirit of Wisdom.  
And last of all, A public Spirit, a Spirit of Edification and Communion; this is necessary for the performance of this duty. A man must come out of himself, and not be wholly and absolutely settled upon his own bottom, that will do good to other men. And thus much of this then in the first sense, as it may be taken emphatically, Then I will, &c.  
The second is as taken exclusively; Then, and not till then, as one otherwise unable. David would hereby show, that unless God did graciously draw near to himself for comfort and restauration of the Graces of his Spirit in him, he should not know how to deal comfortably or effectually with other men: And so there is this in it, That none are so able to be profitable in the Instruction and Consolation of others, as those who have the sense and experience of the same works wrought in themselves. David, if it would but please God to set himself straight again, and to restore him to his former condition both of Grace and comfort, he then makes no question but he should be able to teach others also, which otherwise he conceived was impossible. And so indeed it is; Experience is the best help in this business, as it is in every thing else: there is no man can speak of Grace or comfort to any purpose, but he that has some workings of them in some measure upon his own Soul. This it has divers advantages in it.  
First, Of speaking intelligently: This is a thing very desirable in any man's discourse with others, that he understand the Nature of the thing whereof he discourses. Now this do none better than those who have experience of them: This it informs the judgement more than any thing else besides, and conduces to the increasing of knowledge, which is most necessary and requisite in a Teacher. 1 Tim. 1.7. The Apostle speaks of some who desire to be Teachers of the Law, understanding neither what they say, nor whereof they affirm; To teach, and yet not to understand, it carries a disparagement with it; now this is prevented by an experience of spiritual comfort, it helps a man to speak intelligently.  
Secondly, To speak confidently: He that heareth, speaks constantly, says Solomon; and so he that feels, and has some spiritual savour, he does the like. There's no beating a man out of sense, which holds as well in spiritual things. Take a man that speaks of things by root, and by hear-say, he is not constant to them, he soon falters and trips about them, and is easily carried about with every wind: but he that has a real experience of them on his own heart, he will maintain them, and hold them good against all contradictions whatsoever. And then confidently, i.e. resolutely and freely. Guilt is a great obstruction to teaching; therefore David desires in this Psalm to be set right first himself, Create in me a clean heart, &c. Then will I teach, &c. for this then it looks as far back as that: Teaching it will stick in a man's Teeth, when his Conscience shall fly in his face, and accuse him of the want of that himself which he teaches others. He cannot so boldly reprove that sin which himself is guilty of, nor persuade to that duty which himself does witting neglect: Therefore these two are very happily joined together, Stablish me with thy free Spirit, Then will I teach, &c. as without which he could not do it; it is Then, exclusively, &c.  
Thirdly, To speak effectually; this experience it helps to this likewise, when a man's heart and spirit is in the words that come from him, they take a more real impression upon those persons whom they are spoken unto, and God himself does so much the rather concur with his blessing upon them, as we shall see out of the latter clause of the Verse.  
The Use of all comes to this, Even to teach us all to labour to attain to this in ourselves; not only Ministers, for the accomplishment of our Ministry; but also all other Christians besides for the furtherance of our Christian Communion and Edification one of another, wherein without this we shall be exceeding failing and defective. Then, says David, will I teach Transgressors thy ways of Goodness and Mercy to poor sinners, when I have felt them in mine own Conscience. And so ye have the first emphasis of this particle then, considered as an emphasis of order, and denoting the consequence of one thing upon another, either emphatically or exclusively; emphatically, Then I will do it; exclusively, Till then I shall not be able to do it.  
Now the second is an Emphasis of Argument, as it does denote the Motive of one thing to another. And this again has a double reference with it, either to God himself, or to David. To God himself by way of inducement and effectual persuasion: To David by way of enlargement and strong obligation. If Thou wilt( Lord) do thus and thus for me, then I will for my particular engage myself to Thee to do Thee this service. And again, If Thou( Lord) wilt do thus and thus for me, then Thou thyself shalt have this Honour and Glory by it. The first refers to the first part of the Verse, Then I will teach Transgressors, &c. The second refers to the latter part of the Verse, And then sinners shall be, &c.  
First,( to speak to the former) this word then in its Argumentative Emphasis refers to David himself, by way of engagement and strong obligation, in the first part of the Verse, Then I will teach, &c. that is, if Thou wilt be pleased graciously to restore me to the joy of Thy Salvation, Then I do vow and covenant to perform this piece of service to Thee and my Christian Brethren more than ever yet I have done, of being fruitful in Christian demeanour and converse with them, taking all occasions that may be to do them all the good that I can. And so there is this in it, That we can in no better way requited and show our thankfulness for God's goodness to our selves in the sanctifying or comforting of our own hearts and spirits in particular, than by endeavouring what we can that our Brethren may share with us in them. Thus Psal. 16.2. My goodness extendeth not unto thee, O God, but unto the Saints which are on earth. So it appears here in this particular, David has no other way to express himself than by this, Then will I, &c.  
And therefore we should all upon the same grounds put ourselves upon it: Here's an Argument to enforce and to set on, and to enforce that Doctrine which we prest before in the foregoing handling of the words. That this is all which we can do for God himself by way of recompense, &c. and this as it refers to David by way of obligation and engagement.  
Secondly, This word then it refers to God also by way of inducement in the latter clause of the Verse, which we shall come to by and by, Then sinners shall be converted to thee: that is, by thy goodness shown to me in particular, Thou shalt have more brought in unto Thee, and from hence shalt have greater honour redound to Thy great Name. And so there is this in it, That God's carriage and dealing with some of his people, has a special influence and efficacy upon others; hereby other Transgressors are taught, and hereby others are converted unto him, and the Kingdom of Christ is hereby more enlarged. These words, And sinners shall be, &c. do not only refer to the former part of the Verse, I will teach Transgressors, as the fruit of that,( in which sense) we shall by and by handle it: but both this clause and that together do refer to the Verse immediately foregoing, and others before it, as a consequent upon them, Create in me, &c. Cast me not, &c. Restore unto me, &c. and Then I will teach, &c. For the better clearing of this point unto us, we must know that Christians may be said to teach one another two manner of ways; either by their Instruction, or by their Example: Concerning the former teaching, of that we have spoken before at large. We now speak of the latter, who when he says that upon God's establishing of him, he should be a means of teaching others, he means not only by his Doctrine, but also his Person; he should teach them objectively, as being a pattern of God's Goodness, and Mercy, and Loving-kindness to the sons of men, as the Apostle Paul expresses it of himself, 1 Tim. 1.16. Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering for a pattern to them that should hereafter believe on him to everlasting life. And so 2 Tim. 2.10. Therefore I endure, &c. But these things I cannot now insist on, I only give you an hint of them. And so I have done with the first general part of the Text, which is David's promised endeavour, Then will I teach, &c.  
The second is his expected success hereupon, And sinners shall be converted unto thee. These are two things in themselves, teaching and converting, neither do they always and infallibly go together in the same persons: but yet here in this Text they are conjoined, and in David's own expectation he made account that whiles he taught transgressors, sinners would be converted to God. And so we may observe thus much, how God does graciously in his Providence order the Conjunction of those two together. Where there is faithful and conscionable Teaching, there will be more or less, some or other converted: this we gather from David's supposition, and confident expectation in himself; and it is further clear from divers instances both in Scripture and other examples which confirm it to us.  
And why? For it is God's own Ordinance, and he hath appointed nothing in vain, Isai. 55.10, 11. As the snow and the rain, &c. So the word that goeth out of my mouth shall not return to me voided, but it shall accomplish that which I will, and prosper in what I sand it to.  
This is therefore for the encouragement of those which are called to this work; private Christians in their mutual instruction one of another; and so also Ministers in their instruction of their people, that their labour shall not be in vain in the Lord; but some or other, at some time or other, will be the better for them. We learn also hence, That Christian Conference is a Converting Ordinance, and a means which God has sanctified for the gaining of Souls. Hereby Paul gained Onesimus, in prison, and those that sailed with him in the Ship, as it it is probable some of them, &c. And therefore we should be fruitful in it: We should not neglect dropping of good to others, we may hereby do them more more good than we are ware of, &c. It is true indeed, that the Appearance of this success is a little various and uncertain: Various in regard of the persons, and various also in regard of the time, that so we may take this point in the true and right understanding of it, and not mistake it.  
For the Persons: First, They are not always those whom we may rather expect it from. Those who have most of the Teaching, have not always most of the Conversion; and those whom the greatest pains is taken about for the doing of them good, do not get the greatest good by it: Therefore perhaps it is not impertinent to observe a variation in the expression here in the Text, I will teach Transgressors, and not they, but Sinners shall be converted; even others than those who were immediately taught by him. There's nothing more ordinary than for a Minister to bestow his pains chiefly and principally upon such a particular people; but it may be others which come in but by the by, go away with the Success: As the Sparks in the Smiths Shop, they fly out into the Streets; and as it is said in the Gospel, none of those men which were bidden partake of the Supper, Luk. 14.24. Even so is it sometimes here: But though they do not, yet others do it in stead of them, and so some good is done; which may serve to satisfy those who are employed in these things, as no losers by them.  
again, further, As for the persons, so for the time, there's a variety there also. Those who are not converted at one time, it may be they are at another; and that Word which does not take in the hearing of it, yet it may take some years after, when either some other Ministry, or some Providence shall stir it up. We have not presently an apparent discovery or account given unto us of all whom we do good unto: There are many secret Converts, who profit under a Man's Labours, and yet do not acquaint that person with it whom they profit from; but this is that which we may be stayed withal, That for the general some good shall be done.  
And this should further encourage us in the Work against all other Discouragements whatsoever, that however the World may receive us, and entertain us, and carry themselves to us, yet God shall be glorified by us. This one Consideration of Sinners being converted to GOD by our faithful Endeavours, it may swallow all other Troubles and Hindrances besides. Now this is that which is here propounded unto us.  
again, further, From this Connexion, And Sinners shall be converted; we see here what further is the main scope of a faithful Teacher, and that is Conversion; That is that which he looks to in his Teaching; and so ought to be looked after by him: David when he makes mention of the one, he adds to it the other, as most proper appurtenance.  
And indeed this is the main end and scope of it; and it directs to the manner of Preaching, not to tickle and please mens fancies, but to convert their Souls. It is the part of a wise man in his undertaking of any Work, to have an eye to that which is the Work which he is directed unto. This in matter of Teaching is Conversion; and so consequently it is that which we should chiefly aim at in it: That is the best Preaching which attains to the end of Preaching, and that is the winning and gaining of mens Souls.  
And then further, Observe also the Addition, It is of gaining Souls to GOD, Sinners shall be converted to Thee: To THEE Emphatically. It is not to convert others to themselves, and to draw Disciples after them, as it is Act. 20.30. It is not to daub, and cologue, and insinuate, barely and uncertainly, and to work themselves into Peoples Affections, that they may be admired and cried up in the World as none but they, to gain a Party, and to promote a Design, &c. and to make Merchandise of the Word of God, as the Apostle speaks: Teaching it was never ordained for such a purpose as this; These things are not the Work of a Teacher; No, but the perfecting of the Saints, and the edifying of the Body of Christ; To open Mens Eyes, and to turn them from Darkness to Light, and from the Power of Satan to God, as it is expressed in Act. 26.10. It is not that Sinners may be converted at random, but converted to this, that is, to GOD Himself: That is another thing which is here very punctually declared unto us.  
And then again yet further, Observe somewhat from the Variation of the Expression; In the former Clause it is said, I will teach Transgressors; but it is not said in the next Clause, I will convert Sinners: No, but impersonally, and in the passive, Sinners shall be converted. To signify thus much unto us, That though we are to use the Means, yet the Success of it lies not in our selves, but somewhere else. It is we that may Teach Men, but it is GOD only who can convert them, and change them, and work upon their Hearts. As it is He whom they must be converted to, so it is He also whom they must be converted by; and accordingly all our dependence it must be upon Him for this purpose.  
Lastly, In that mention is here made of Conversion, we see hence that there is such a thing in reality as this indeed is, and such as every one must find in himself. For as much as all Men by Nature are Sinners, therefore all Men, whosoever they be, if ever they will be that which they should be, they must have the experience hereof in themselves; Sinners must be converted to GOD. And what is that? Namely, To have a through change wrought in their whole Heart, breaking forth in their Lives and Conversations, to be renewed both in their Spirit and Life. This is Conversion.  
There are many which scoff at this work, and at this Name of it. Conversion, they look upon that as a fond and unnecessary Business; but those who know themselves aright, they know also that there is no subsistence without it; that except they repent and be converted, they cannot be saved.  
Therefore let us make this Use of it, to endeavour to find it in ourselves; and that more particularly as a fruit of those means of Grace which God vouchsafes unto us: We should labour to find Conversion to follow upon Teaching; that as God gives us larger opportunities, so our selves be the better for them, or else they will at last prove but as so many greater Aggravations against us: Not to be Hearers only, but to be Converts; and thereby as to promote the good of our own Souls, so to encourage the labour and pains of those that are set over us in the Lord, that it may not be fruitless amongst us. That is the second general, The Success, That Sinners, &c. And so much also of this Thirteenth Verse.   

SERMON XV.  PSAL. 51.14. 
Deliver me from Blood-guiltiness, O God, Thou God of my Salvation.  
We see here still( what we have formerly observed from the present state which David was in) the sad condition of a wounded Conscience; which after some seeming intermissions of trouble and recoveries of it from distemper, has its returns again coming upon it, and falls again to its wonted perplexity, and doubting, and distraction in itself. This was the case now of this holy man before us, occasionally from his presumptuous miscarriage. When as we might think we should never hear more of him in his desires of pardon and forgiveness, having largely promised it before, and besides that fallen into another Petition, and of another and higher Consideration of joy and assurance; yet now he comes back to it again, as fresh as ever he did yet, in these words which we have now before us, Deliver me from blood-guiltiness, O God, &c.  
IN this present Verse we have two general Parts considerable: First, The Request which David makes to God; and, Secondly, The Promise which he makes upon, whereby he enforces the granting of it. His Request is laid down in those words, Deliver me from blood, O God; his Promise in these, And my Tongue shall, &c.  
We begin with the first, viz. David's Request, wherein are two things more; First, The thing itself requested, and that is deliverance from blood; Secondly, The insinuating Title, whereby he makes his addresses to God for the granting of this request unto him, and that is, Thou God of my Salvation.  
For the first, The thing itself requested, it is deliverance from blood,( for so it runs in the Text) Middamim, from bloods in the plural, which our Translation renders blood-guiltiness, pointing at the Sin: but we may moreover understand it of blood-suffering, as pointing at the Punishment. Yet we will take it in that first, which first offers itself to us, and which is chiefly here intended, and that is, blood-guiltiness, pointing at the Sin; David desires deliverance from this. Now this for the better opening of it to us, may be looked upon by us three manner of ways: First, In its Generical Notion, as it was a great Sin. Secondly, In its Specifical Notion, as it was this Sin, the Sin of Blood. Thirdly, In its Individual Notion, as his Sin, the Sin which he was more specially guilty of.  
For the first, We may look upon it in its Generical Notion, as a great Sin, for so indeed it was. And here again it is considerable in two respects more: First, In the subject of it, David, a godly man: Secondly, In the proceeding of it, as it had dependence upon some other Sins besides antecedent to it. For the first, The subject of this great Sin, it was David, a man otherwise godly, and as the Scripture somewhere stiles him, One after God's own heart; it was He which was guilty of no less Sin than this Sin of Blood. We see here what is the condition of the best men in the World, at such time as God leaves them to themselves; they may fall into the grossest and foulest Sins that are, such as this now was here before us, even blood-guiltiness: Who would ever have thought that David should have been guilty of blood, such a tender-hearted man as He was? We know that when he had but cut off the lap of Saul's garment, his heart smote him presently for it, 1 Sam. 24.5. And when the water of Bethlehem was purchased him by the hazard of some mens lives, he would not drink it upon this account, that it was the blood of them that purchased it, 2 Sam. 23.17. And at another time he blesses Abigail, who had kept him from shedding blood, even the blood of Nabal, &c. 1 Sam. 25.33. so tender was David of blood-guiltiness. And yet we see here now upon this occasion how readily he falls into it, and becomes guilty of it. This( I say) serves to show unto us what the best of God's Servants( when they are deserted) are subject unto.  
And it is a thing which we cannot wonder at, if we consider all: for they have the seeds and principles in them of all manner of sin; which though they be very much subdued, yet they are not wholly extirpated and rooted out; and they have likewise Satan a busy Enemy which lays snares for them to entrap them. Your Adversary the Devil goes about like a roaring lion seeking whom he may devour, 1 Pet. 5.8. He would willingly devour any, but he does especially lay siege against the godly, for the devouring of them above any other. Now when we shall lay these things together, a Principle of Corruption within not wholly subdued, and a potent Enemy without maliciously disposed, and then God himself, who should be a Friend,( in some cases) withdrawing his assistance; and how can it then otherwise follow, but that even the best of God's Servants themselves should in such circumstances most grievously miscarry?  
The improvement of this Point to ourselves, is not to harden any in evil courses, as some profane persons are sometimes too ready to do, excusing themselves in their wickedness from such examples as these are of David, &c. This is not the Use of it, nay, such reason very fond and incongruously. But the proper Use of it is this, That therefore all men, whosoever they be, had need to be so much the more vigilant, and watchful over themselves, and more dependent upon the Grace of Christ. Let no man from henceforth put any trust or confidence in himself, whiles he sees such an one as David thus to miscarry, and to fall so foully as he did. And there are two things to this purpose which we are to take heed of resting in; first, In the mere restraints of natural temper; and, secondly, In the general Qualifications of habitual Grace.  
First, In the mere restraints of natural temper; it is in some respects an advantage to have the bias of natural Constitution going along with one, and not thereby to be addicted and hurried on to such and such sins, whether of luxury, or intemperance, or blood-shed, or whatever they be: but, alas, this is not that which will infallibly secure a man from them; it is but ill trusting to this according to the cases and circumstances which he may be in; nay, sometimes there's the greatest danger, both because there is the greatest assault, and the least self-suspicion: If God shall at any time leave a man to himself, and the corruption of his own heart, there is no sin, though from which( as he would think) he is never so much averse, but he may occasionally fall into it: there is not the soberest man but he may be overtaken with drunkenness, nor the chastest man but he may be overtaken with wantonness, nor the meekest man but he may be tainted with blood-guiltiness, if besides his natural Inclination, he be not kept by the Power of God, and his Grace from such-like miscarriages. This is that which we may here see in the Text; David, so sweet a man as He was, of all things else least given to murder, that when his very Enemies were sick and in distress, he fasted, and put on sackcloth for them; for him to go about the killing of a Friend, and faithful Servant as Uriah was to him, one would have thought it had been altogether impossible; and yet we see in conclusion how it fell out. Therefore( I say again and again) let none trust to the goodness of their Nature, and Temper, and Disposition, that they are not addicted to such and such sins; if they do, they will be deceived by it; and God does on purpose sometimes suffer it, that they may apprehended the falseness of it, how fallible and uncertain it is, and how little to be trusted. There are many herein like Hazael, 2 King. 8.13. who do not consider what vileness lies therein.  
But, Secondly, As there is no good trusting to the mere restraints of a natural Temper; so neither to the general Qualifications of habitual Grace, and a sanctified heart. Regeneration, and the work of Grace, where it is a most excellent Principle, and such as does exceedingly restrain the Servants of God which are endued with it, from running into the same excess with other men: but yet it is not this alone which will serve the turn to keep them innocent, without a continual supply of assistance from the Spirit of Christ. It is not habitual Grace secures us, but actual, which if God withdraw, and take away from us, but for never so small a moment of time, we are presently surprised, and undone before we are ware. This was another thing in the case of David; He had provoked God now to leave him, and to withdraw himself from him; and now( poor man!) see what becomes of him: so it is with all others besides in the like conditions; they are like samson when his hair was cut, who thought it had been with him as formerly, but the Spirit of the Lord was departed from him, and he became as another man. This was the case of Peter, he trusted to his habitual Grace, and that general love which he bare to Christ, forgetting to depend upon him for his particular supportment, Though all men should forsake thee, yet would not I; and yet who sooner than he, when it once came to the trial? Before the Cock crew twice, he denied him thrice, as Christ also  told him aforehand that the case would be with him: All still comes to this, even to prevent security and presumption in the best that are, for they stand not by their own strength, but by the free Grace of God; which being once denied, or withdrawn, exposes them to all manner of evil, even the greatest abominations that are. Thus here it did David; and that is the first particular of this sin, which David mentions in the subject of it, David a godly man, and yet guilty of it.  
The second particular is the proceeding of it, as it had dependence upon some other sins. This sin of blood-shed it was not a sin which David fell into all at once, but by leisure and degrees; it had some others going before it, and making way for it; his murder it was the consequent of his Adultery, and followed from that: He had committed folly with Bathsheba the Wife of Uriah, who now proved with Child by him; and now the better to dissemble the Conception, he takes away Uriah's life. These two sins they do very often and commonly go together: Adultery ends in murder, inordinate goring of life, ends in inordinate destroying it, wherein people whiles they study to conceal sin, add unto it, and make it to be so much the more. Thus the Devil joining together with their own naughty and corrupt hearts, deludes and deceives them. It is that which we could never more pertinently( nor indeed sadly) observe than in these present days amongst ourselves, wherein there are so many monstrous murders as the fruits of polluted beds: Our Weekly Bills of Mortality give us continual instances of it, wherein we have still one poor Infant or other taken away by the unnatural Parent; and that life which lust first bestowed, cruelty, or at least hope of escape, dispatches and rids out of hand; and unless there be some more severe and extraordinary course taken about it, is still like to increase more and more.  
But observe still how it proceeds,( which is the main thing I here take notice of) here is a Conjunction and Concatenation of sins one with another, which at last end in the greatest of all. First, Here's David's Idleness, and want of due regard to his Eyes. Then there is his lustful desire not checked or restrained in him, this is followed with his unclean acts, and the very commission of filthiness itself; and this last accompanied, or rather succeeded with dissimulation, breach of friendship, enticing to drunkenness, and in conclusion murder itself; and all these sins circumstantially aggravated with a fearful resisting of the motions of God's Spirit, and suppressing the checks of Conscience working and stirring with him.  
What great cause has every one now to take heed but of the very first beginnings and sproutings forth of sin? yea, of those sins which in common account are but reckoned as small, even to take heed of them, that they give not way unto them, as not knowing to what they will proceed? Wanton Glances, and Lascivious Looks, and Uncomely Gestures, Dalliances, and Unchaste Behaviour, to beware even of such as these, from this example which we have now before us: When David walked idly, and loosely, and carelessly upon the top of his House, he little thought to have come to blood-guiltiness, and the taking away of his Neighbours Life; but we see how it ended in conclusion, that so all men may take heed how they allow themselves in sinful occasion, and give themselves scope in the first tendencies and inclinations to evil. No, no, do not think thou shalt be safe if thou once dost so; Principiis obsta is here a very good Admonition; stop and hinder the beginnings; for what Solomon says of contention, is true of every sin else, the beginning of it as when one letteth out water; therefore leave off before it be meddled with, Prov. 17.14. So much may suffice to have spoken of this sin of David's in its general Notion, as a great sin.  
The second is in its Specifical Notion, as this sin, the sin of blood, David desires to be freed from that. Now the Question here will be what he refers to? First, We may take it( if we please) at large, for all kind of blood whatsoever, which he might be any way guilty of. David, he was a great soldier, a Man of War, who had taken away the Lives of many, and such as no question for the most part but he very well might, according to the nature of the Quarrel wherein he was engaged: but because he might perhaps unawares  shed some blood which was innocent, therefore it was not amiss for him( for greater sureness and prevention of guilt) to pray for freedom from bloods at large; it being hard to  shed much blood, and not to  shed some more than should be; and it is best always in these matters of guilt to be on the surest side, and to desire God to pardon those sins which are yet unknown to the party committing them, which is in the sense of the Psalmist else-where, to be kept from secret faults, Psal. 19.12.  
But yet David's drift in this place was a little more restrained and particular, and that was to his shedding of the blood of Uriah, which he now acknowledges himself guilty of: This was that which now lay heavy upon his Conscience, and which he was troubled for. Blood-shed it is a crying sin, and such as calls for Vengeance upon those which are guilty of it: This it did in the first Blood of all which was  shed in the World, even the blood of righteous Abel, it called for Vengeance upon his Brother Cain, so loud, as that Cain could not endure the clamour of it; he thought his sin greater than could be forgiven, and his punishment greater than could be born for the heinousness of it, Gen. 4.13. So Act. 28.4. whiles the Barbarians thought Paul to be a murderer, they thought Vengeance would not suffer him to live. And Psal. 9.12. we red of inquisition made for blood. This is suitable to God's Precept to Noah, given about this matter, Gen. 9.5. Surely your blood of your lives will I require, &c. Whoso sheddeth man's blood, by man shall his blood be  shed; for in the image of God created he man. Because God made man in his own image, therefore to kill a man, is in effect even to kill God himself.  
Therefore let all take heed how they any way become guilty of such a sin as this is, which is of so great and heinous aggravations; yea, not only directly, but collaterally, and by way of consent or conspiracy, such as David's guilt here was. David, he did not take away Uriah's life by himself, but he did as bad, when he so disposed of Uriah, as that his life on purpose might be taken away, and was so far active in it: Therefore the Prophet Nathan tells him, that he had killed Uriah the Hittite with the Sword, and had slain him with the Sword of the Ammonites, 2 Sam. 12.9. They are both joined together, to signify thus much to us, that he had done the one in the other, whiles he had slain him with the Sword of the Ammonites, he had killed him himself. There's murder as well in the Accessary, as in the Principal, though this of David's was more than so, who was indeed the very Principal of all, as exposing him thereunto.  
To this we may refer all such actions as are of like Consideration, which have the same guilt and tincture upon them: Thus there is blood-guiltiness not only in taking away of life where it already is, but also in preventing it where it would be. The voluntary destroying of Conceptions even before life, it is no other than plain murder, because in an ordinary course they would have life if they were not destroyed: yea, more than so, the active prevention of them that they may not be, by any thing taken for such a purpose, comes likewise within the same compass of blood-guiltiness in God's account, because that's a man which would be so. Homo est, qui futurus est homo. Upon which account even Onan's sin, Gen. 38.9. is by Divines usually reckoned in the same Catalogue and Series of Sins also.  
Yea, the very inordinate distempers of heart, in envy, malice, hatred, and such like affections, they are reduced to the same head likewise by God himself, 1 Joh. 3.15. He that hateth his brother, is a murderer, and ye know that no murderer hath eternal life abiding in him.  
To these we might add two more, wherein Blood-guiltiness expresses itself, in murder by connivance and by Equivalence: By connivance, especially in Magistrates, and those who have the Sword of Justice committed unto them, when they shall forbear or neglect to punish it in those persons which are guilty of it, they do by this neglect involve themselves, and accordingly are accountable for it. By Equivalence, and so many others in Oppression and grinding of the faces of those which are poor, they become guilty in this respect also, and the Scripture itself does charge them with such acts as tend hereunto, even the shedding of blood itself, describing this sin of Oppression by such kind of phrases, of biting, and devouring, and eating, and swallowing up, and fleying of the flesh, &c. These are things which are little thought of by many people in the course of their lives, wherein they make no great matter of them: but when Conscience shall once be awakened, they will fly in mens faces, and charge them even with that which in this Text is here exhibited to us, even the guilt of Blood. And so much also of this sin in its Specifical Notion, Blood-guiltiness.  
The third is in its Individual, or in reference to the person of David, as that which he was more chiefly guilty of, he makes chiefest mention of that. David was guilty of somewhat else besides Blood-guiltiness, he was also guilty of Uncleanness; but he chiefly instances in this, not as if the other were no sin, or a small one in his account, but because that this was that which most pinched him, and went to his heart, as the most heinous of all; and especially if we take in all the Circumstances and Aggravations of it. That which I would observe hence briefly, and by the way, is no more but this, That true Repentance and Humiliation of Soul, as it is carried to all sins whatsoever, so it is especially fastened upon the main sin of all, and that which is predominant, it strikes chiefly at that. There were two kinds of sins which David in this work of repentance did more especially bewail before the Lord.  
The first was the Sin of his Nature, his Original Corruption, he takes notice of that, as the very Fountain and Spring of all the rest, Verse 5. Behold, I was shapen in iniquity, and in sin did my Mother conceive me: That's a good course in repentance, even to search sin as deep as the root.  
The second was the chief actual sin, and that which was mainly considerable in him, which is a good way for any one else, still to aim at the Master-sin, and that which is most abominable. And the rather, because that this will more easily work the heart to a softened and mollified frame and temper of Spirit. Those whom smaller sins little affect, greater, and those which are more heinous, do awaken and work some meltings and impressions of Spirit upon them. David when he thought of his murder, and his offence against God in that, this it wholly dissolved him into tears, though otherwise a man apt enough also to be affencted with it, and humbled for it. But so much may be spoken of this Blood, which David desired to be delivered from, as it does denote the guilt of Blood, according to this our English Translation, Deliver me from blood-guiltiness.  
But now further, it may be also understood of the punishment of Blood likewise. God had threatened him by the Prophet Nathan, that the Sword should not depart from his House; and he knew besides that according to God's Law, Blood was punishable with Blood: Therefore he now applies himself to God for this purpose, that he might be freed from it; whereby he does imply thus much, That of himself he was obnoxious to it: even where sin is forgiven and pardonned, yet there may some corrections still remain to be endured by the sinner. Thus it was here with David, God had forgiven his Transgression, and yet laid afflictions upon his Person. So Psal. 99.8. Thou wast a God that forgavest them, yet tookest vengeance upon their inventions.  
There are two cases especially for God's Dispensation in this manner.  
First, In case of scandal, when the miscarriages of God's people are notorious, and such as cause wicked men to insult; God does in this case visit them with his corrections: This is particularly expressed of David, 2 Sam. 12.14. The Lord hath put away thy sin, Thou shalt not die; namely, eternally: Nevertheless because by this dead Thou hast given great occasion to the Enemies of the Lord to blaspheme, therefore the Child, &c.  
Secondly, As in case of scandal, so where sin is not sufficiently bewailed, or there may be danger of returning to it again; God does to prevent such sins in his people, lay his afflicting hand upon them, thereby to make them better to them, and to expel them, and drive them from them.  
This it makes nothing at all for the Opinion and Doctrine of the Papists; for they say, That after sin is pardonned, there remains some Temporal Punishment to be endured by way of satisfaction to the Justice of God; which is a Doctrine very derogatory to the perfect satisfaction of Christ, and to the comfort of God's People. Now this we do not say; for, First, We hold that these Afflictions they are not Punishments properly, but Chastisements. And, Secondly, Not in satisfaction to God's Justice as a Judge, but to his Discipline as a Father. And so much for the first Particular considerable in this first General, viz. The Request itself, Deliver me from blood.  
The second is the Person whom he addresses himself unto, under the Title of Insinuation, O God, Thou God of my Salvation. David's business was mainly with God in this particular; but it was not with God under any Consideration; no, but as God considered in the Notion of a Saviour; upon these terms he deals with them. There is two things in this Expression: First, The word of Denomination, The God of Salvation: Secondly, The word of Appropriation, The God of my Salvation.  
For the first, The Denominating Expression, It is the God of Salvation. This is the Title which is frequently given to God in divers other places of Scripture, and it agrees to him upon a double account, whether of Temporal Salvation or Eternal, though the latter is here chiefly intended, and so chiefly to be regarded by us: He is the Author of Eternal Salvation to all them that obey him, as it is Heb. 5.9. This is true of the whole blessed Trinity, but more particular of the second Person in it, who took our Nature upon him, and became Man for this purpose, who has therefore the Name of JESUS, that is, SAVIOUR, bestowed upon him, as who will save his people from their sins.  
Therefore we see here where to come for the attaining hereunto. If we would obtain Salvation, let us go to the God of Salvation for the conferring of it upon us: Let us not think to work it out of ourselves, and our own merits. Indeed we must work out our Salvation, as the Apostle exhorts us to do, Philip. 2.12, 13. but then he there likewise tells us who works it in us and for us: For it is GOD that worketh in you both to will and to do. God, let us go to Him, and that in the use of those means which he has appointed and ordained for us to this intent.  
But, Secondly, This God of Salvation is here exhibited and represented to us under a word of propriety, MY Salvation; not of Salvation only at large, but which is belonging to me. This is still the happiness of all our knowledge in the privileges of Religion, when we can make Application of them to ourselves; when as we aclowledge God to be a Saviour, so we know him to be our Saviour, who loved me, and gave himself for me, Gal. 2.20. And my Lord, and my God, as Thomas when he appeared unto him after the Resurrection, Joh. 20.28. The Virgin Mary, In God my Saviour. All other knowledge of him besides, though as a Saviour, it will but little avail us.  
But then again further, that we may take in the full scope of the place; this expression, The God of my Salvation, is to be taken notice of in its occasion and connexion. David, he now comes to God to free him from the guilt of a particular sin, which was his Blood-guiltiness; and how now does he both persuade God, and also satisfy and comfort himself in this particular? Namely, from this Consideration, That he was the God of his Salvation in the latitude and full extent of it. As if he had said, Thou which wilt save me from all other sins besides, save me also from this: And Thou which hast been my Help and Saviour in times past, be Thou now also so unto me. That which we may observe from it is this, That the way to have particular help from God, is to have a general interest in him: He must be our God, and the God of our Salvation, before we can expect that he should actually and particularly save us. God does not do any thing to his Servants in this kind for a mere fit, but upon a more general Principle: All God's Goodness to his Servants in the particular Dispensations of Mercy, is founded in his Relations to them, and theirs to him, and the particular flows from the general. Thus he pardons this sin in particular, because he has in general justified our persons; and thus he heals this sin in particular, because he has in general sanctified our natures; and thus he saves us at this time in particular, because he is in general the God of our Salvation. And so if we would have any comfort from him at any time to this purpose, we must first of all be sure to lay this for a Ground and Foundation of it. The Consideration of this Point, shows the misery and unhappiness of such persons as are in a state of strangeness to God, and have not as yet made their peace with him, why they can expect nothing comfortably from him, whiles they are in that condition, neither pardon of sin, nor power against it, nor at last eternal Salvation itself: Why? Because God is not yet theirs, which relation is the ground of all comfort. What? do we think that God saves a man at the very first of his dealings with him? No such matter, but there is somewhat else which goes before it; God makes us Sons, before he gives us the Inheritance; and he plucks us out of the state of Nature, before he brings us into the condition of Glory; and he is the God of our Salvation, before he saves in such a particular.  
Let it therefore( in the next place) be the special care of all the Servants of God, to make this good still to their Souls, and to be assured of it, from whence they may make their addresses more comfortably to him. Oh, it is a sweet thing to be able to go to God upon terms of acquaintance and former experience which we have had of him, whether in Temporal things, or in Spiritual: In Temporal, to resolve with David elsewhere, Psal. 57.3. I will cry unto God most High, unto God that performs all things for me; My old Friend and Helper, when I am wont to be brought to a straight; I'll go to Him: It's very sweet this: The God that has saved me in such a danger, and brought me out of such a distress, and has not only done so for once and no more, but has done it often, and is used to do it: I will go to Him; there's a great deal of comfort in this in Temporals. And so in Spirituals likewise, and so it should be improved: We see here how the Servants of God may stay themselves as to any particular corruptions and infirmities which lye upon them, and which they desire to have removed from them, whether as to the guilt of sin, or the power of it: still urge God with this interest, The God of my Salvation: Lord, Thou meanest to save me at last, and hast given me some evidence hereof in mine own Conscience heretofore; and how will this then consist with Thy particular frowning upon me, and expressing thyself an Enemy against me? It is a very happy and most effectual way to prevail with God to this purpose, which therefore should not be neglected by us. This expression here of David's in the Text, it is not a compliment, but an Argument, and an Argument( as I hinted before) to a double purpose, both to work upon God by way of persuasion, and the granting of his present petition; and to work upon himself by way of satisfaction, in the expectation of what he requested.  
Thou God of my Salvation. I might here further observe David's Faith, even in a state of desertion, as he seemed now to be in: God had withdrawn his face from him, and charged him with the guilt of his blood-shed, but yet the God of his Salvation still; not only God, but the God of his Salvation. And so I have done with the first general part of the Text, David's Petition.  
The second is the Argument, whereby he would more particularly persuade the granting of it, or( if ye will) the engagement of himself to duty upon the Grant, And my Tongue shall, &c. This it may be looked upon by us, either singly, or in its connexion and dependence upon the foregoing clause, Deliver me from blood, and THEN I will, &c.  
First, Look upon it distinctly, and here three particulars more: First, The Faculty employed, and that is his Speech or Tongue. Secondly, The Object it is employed about, and that is the Righteousness of God, THY Righteousness. Thirdly, The manner of employment about it, and that is in loud singing, I will sing aloud.  
For the first, The part employed, it is his Tongue, My Tongue shall. This is a part which is to be employed by us in the Service of God: As we are to serve him with our whole outward man, so amongst the rest of the parts with our Tongues, which is our glory( as David calls it elsewhere) in this behalf. This is that which we find often to be mentioned, and that by David himself, as in Psal. 63.5. and 66.17. and 71.24. and many others besides, we have often mention of the Tongue.  
And there is this ground amongst others for it, Because there is no Creature besides which is able to do it but ourselves. The Angels they have no Tongues at all, in a propriety of expression; and the other Creatures which have Tongues, yet have not Speech nor Reason to act their Tongues: This is the property of Man alone, which should therefore be employed by him hereto.  
It meets with our great neglect in this particular, that God has no more of our Tongues, either speaking to him, or of him, or for him, as it is fitting he should have: We should not think in this case with them in the Psalm, that our Tongues are our own; no, they are not, but His rather that made them, and has bestowed them upon us; which therefore we should improve to his Glory. It is a shane that Satan should have so much of our Tongues, and God so little. This for the part here employed.  
Now, Secondly, For the Object which it is employed about, that is expressed to be God's Righteousness, Thy Righteousness. This at the first hearing may carry some difficulty in it; for one would think it should have been said rather, Thy Mercy and Goodness, I will sing of that; for that's more proper to the forgiveness of sin. But this expression here in the Text, it seems to have a double reference with it.  
First, To God's manner of dealing with him in the afflicting of his Conscience for sin: David had now felt the terrors of the Almighty, as we have formerly heard by reason of his miscarriages; and now he acknowledges himself, and is ready to profess to others, God's Righteousness in this particular, that he dealt no other than most justly with him.  
Secondly, It may refer also to his Pardon and forgiveness of his sin unto him; and so His Righteousness is not here to be taken for his Righteousness in the rigour of the Law, but in the candour and sweet tenders of the Gospel made in Christ, in whom it is Righteous with God to forgive all poor sinners that come to God by him, who truly repent and turn from their sins, as David here did; The Righteousness of God by Faith, as it is called, Philip. 3.8. This was that which David would here declare upon experience of God's goodness to him.  
This it is Righteousness upon a double account: First, Upon the account of satisfaction, which is completely made in Christ: It is but Righteous to discharge the Principal, where the Surety hath paid the whole Debt; and so it is here.  
Secondly, Upon the account of promise; God hath engaged himself by his Word and his Oath, That he delights not in the death of any sinner, but whoso repents and turns unto him, he will have mercy upon him, &c.  
Thus we see why His Righteousness; and it is a very sweet and comfortable Consideration for the quieting of all distressed Consciences, coming up to the conditions, that they may now pled with God not only upon terms of Mercy, but likewise upon terms of Justice, seeing it is a righteous thing with God, &c.  
The third thing here signified is the manner, Sing aloud; and this it hath sundry things in it: 1. Confidently, as one that is assured of it; He that is doubtful, he many times whispers. 2. Joyfully, with a great deal of affection, as having an heart much enlarged in it. 3. Boastingly, as glorying in it, and desirous that others should observe it, and take notice of it: This it shows how our hearts should be affencted in such matters as these are, even with dispositions answerable and agreeable to the Nature of the things themselves. And thus much of the expression considered singly and distinctly by itself.  
The second is by looking upon it in its connexion and dependence upon the Clause going before, AND my Tongue, &c. That is to say, If Thou wilt deliver me from blood, &c. From whence we have this observable of us, That freedom from guilt does occasion much enlargement in duty; or( if ye will) thus, That those which are sensible of the experiences of God's goodness in the pardon of themselves, will from hence be so much the more encouraged in celebrating of God's goodness to others. But this is a point which carries some affinity with that which we have already lately handled out of the preceding Verse, and therefore shall not now at this time insist upon it. This for this Fourteenth Verse also.   

SERMON XVI.  PSAL. 51.15. 
O Lord, open Thou my Lips, and my Mouth shall show forth Thy Praise.  
As there is nothing which carnal people are for the most part more prove to, than an extoling of the Power of Nature, and of their own Personal Abilities: so there is nothing which the Servants of God are usually more careful of, than an advancing of Free Grace, and declining of all presumption in themselves, and strength of their own. An eminent instance whereof we have here represented unto us in this Text now before us. The Prophet David in the foregoing Verse of this Psalm,( which we dispatched the last day) as a Motive to persuade God to deliver him from the guilt of his sins, and especially of blood, had let fall such a word as this, that upon that condition his Tongue should sing aloud of God's Righteousness. This was a very fair promise, and very full engagement of himself: But new lest it might seem to proceed from some kind of self-confidence in him, he here recalls his word again, or rather qualifies it by acknowledging his dependence upon God for his assistance in this business; O Lord, open Thou my lips, and my mouth shall, &c. This is the Coherence of the words.  
IN this present Verse we have three general Parts: First, A Prayer: Secondly, A Promise: Thirdly, The Connexion of Prayer and Promise both together. The Prayer, that we have in those words, O Lord, open Thou my lips; The Promise, that we have in these, My mouth shall show forth Thy praise; The Connexion of both together, that we have in the copulative And.  
We begin with the first, viz. The Prayer, O Lord, open Thou my lips. For the explaining whereof unto us, we must know that God may be said to open the lips as to matter of Thanksgiving,( in which sense it is here to be taken) three manner of ways; First, As to the Occasion; Secondly, As to the Affection; Thirdly, As to the Expression. He opens our lips as to the occasion, when as he affords us ground and matter of praise; He opens our lips as to the affection, when he gives us an heart and spirit of praise; He opens our lips as to the expression, when he gives us utterance and ability of impartment.  
We begin with the Occasion first of all; God opens our lips thus; and indeed thus he does never but open our lips: wheresoever we open our eyes, we cannot want matter and ground for praising of God. But David here meant it of such a particular ground and occasion, as he fastened upon, and that was of restoring unto him the joy of God's Salvation, and assuring him of his love and favour towards him; he desired him to afford him matter of praise in this particular, which is the work of God himself alone. It is He that must speak peace unto us, before we can speak praise unto him: He must create the fruit of the lips, before we can present the calves of the lips; and so the Scripture still sets it, Psal. 40.3. He hath put a new Song into my mouth, even praise unto our God. And Psal. 68.11. The Lord gave the Word, great was, &c.  
And then as he gives the occasion in the thing itself, so likewise( which is pertinent hereunto) he gives also the apprehension of the occasion, and makes that to be counted praise-worthy, which is so indeed in the thing. There are many things which are matters of praise, which yet are not always so esteemed; we have not always our eyes in our heads to discern of God's dealings with us in this respect. As we oftentimes think those things to be Mercies which are far otherwise; so again we often see not those things to be Mercies which yet are very great ones: Now therefore is it requisite for God to help us in this particular, as to afford occasion of thankfulness, so to afford also a sight and apprehension of this occasion; that so that which is a mercy in itself, may be so also to us. That is the first way of opening our lips to praise God, viz. In the Occasion.  
The second is the opening of it in the Affection, when together with matter of praise, and that apprehended, we have a Spirit to close with it: For though God does give us great occasions of praising him, and such also as we ourselves discern; yet such many times is the deadness of our hearts, that we are not affencted with them so as we should be, as from hence to open our lips. Now this is another thing therefore which David begs here of God, that he would give him a thankful mouth, by first giving him a thankful heart; which must be necessary understood here by us in this expression, as without which all is nothing. This is that which God's Servants look at in all their performances, to have affections suitable to the things wherein they are employed: If it be the work of Humiliation, to have the Spirit of Mourning; If it be the work of Supplication, to have the Spirit of Prayer; If it be the work of Thanksgiving and acknowledgement, to have the Spirit of Praise: David did not desire that this business should be only a labour of the lip, though he makes mention of that; no, but that it should be a work of the heart, and so the lip to follow upon it.  
But, Thirdly, He desires this also, that God would give him a door of utterance and expression, and open this unto him, which is a thing different from both the two former; and though not above them, yet additional to them: This is not to be understood of the mere natural notion of those parts as Members of the Body, but of such a gift as is inherent in the Soul. For we must know besides occasion of discourse and thanksgiving in the Object, and a suitable affection in the Spirit, there is also a peculiar gift, and ability, and qualification for it, expressing itself in the speech. There is a proper and special faculty of discursive Communication, whether as to matter of praise and thanksgiving, or any other profitable Language as tending to Edification. And this is that( amongst the rest) which David here begs for, not only that God would afford him a comfortable occasion, and also stir up in him gracious affections, but likewise that he would endue him with an ability of pertinent expressions, and laying forth of himself; which is a thing now also very seasonably to be taken notice of by us, it being a thing alone by itself, and which many persons are destitute of, they want this free enlargement of themselves.  
There's a variable account which may be given of inability to good discourse; The first is from mere emptiness, and harrenness, and dryness of spirit; those which have no knowledge of that which is good, nor affection to it, they know not how to discourse about it, Psal. 37.30. The mouth of the Righteous speaketh wisdom, and his tongue talketh of judgement, saith David; and he gives the reason of it in the words that follow, The Law of God is in his heart: where there is the Law of God in the heart, there will be a Law of goodness in the tongue,( as is said of the Virtuous Woman, Prov. 31.26.) This speaks out of the abundance of the heart, as our Saviour tells us. So Prov. 10.20. The tongue of the just is as choice silver, but the heart of the wicked is nothing worth; where there is an implicit reason given of the unprofitableness of a wicked man's tongue, as arising from the badness of his heart.  
Secondly, As it proceeds from emptiness, so also sometimes from fullness: As Vessels which are over-full, they want vent; so it is also sometimes with some men, &c. This Elihu notes of himself, Job 32.18, 19. I am full of matter, the spirit within me constrains me. Behold, my Belly is as Wine which hath no vent, it is ready to burst like new Bottles. This is the case of some persons, which makes them not so free and expedite in this matter as otherwise they would be.  
Thirdly, As a middle betwixt both, it proceeds sometimes from a difficulty of expression, and want of freedom in this particular. There are some persons which have a great deal of worth in them, but ye must pump them before ye can get any great benefit by them, their notions lying low in them, and they themselves wanting a faculty to extract them, and bring them forth: Therefore Prov. 20.5. it is said, that Counsel in the heart of man is like deep waters; but a man of understanding will draw it out: There is a great piece of skill in it, to fetch out the excellency of another, and to make it our own, whiles he himself being lest to himself, is not so able to do it. But this being to do it, belongs to this opening of the lips here before us, which David preys for, that God would give him both wisdom when to speak, and also freedom and facility in speaking. Sometimes also there is an obstruction of good Discourse occasionally from others. Carnal and profane company, they stop up the mouths of God's Servants, as David says of himself, I kept silence even from good, whiles the wicked was before me, Psal. 39.2. God will not vouchsafe scoffers the advantage of good mens discourse, but in such cases shuts up their lips, &c. And it is an hard matter to thrust in a good word amongst them; and they have no heart to it neither, lest they should cast Pearls before Swine, which will both trample under feet, and also turn about and rent, as it is Matth. 7.6, &c. And so much may suffice of the first General, viz. The Prayer.  
The second is the Promise or engagement, My mouth shall show forth, &c. From whence we learn what is required of us in reference to this work of thanksgiving; that namely, our mouths, and lips, and tongues, should be employed in the performance of it. We should daily and continually be speaking and making mention of God's goodness to us: thus we have it in sundry places, as Psal. 63.5. My mouth shall praise thee with joyful lips. So Psal. 66.17. I cried unto God with my mouth, and he was exalted with my tongue. And Psal. 71.24. My tongue shall talk of thy Righteousness all the day long. In these and the like places is there mention still made of the mouth.  
When it is said here, It shall show forth God's praise; we may take it with a double reference, either to God, or else to men: To God, as acknowledging his Goodness; To men, as imparting and laying it forth; either of these, or both, may be understood in David's mouth showing forth God's praise.  
First, As to God himself, he would aclowledge his goodness to Him: this is that which he expects from us, where he bestows Mercies upon us, that we should bless and praise him for them; and this David here promises to do, and to do it with his mouth: Therewith bless we God, says St. James, Chap. 3. Vers. 9. We have our mouths given us for this purpose, which therefore we should not be failing in, as being a work which we cannot better use and employ them in.  
Secondly, As to men, as imparting and laying it forth; this is that which seems here chiefly to be intended in David's engagement, that namely, he would signify to others how graciously God had dealt with himself. This is another duty which lies upon us in our Christian Conversation, as we receive any more mercy and favour from God ourselves, especially as to our Souls and Spirits, to express it, and make it known to others; Psal. 66.16. Come and hear, all ye that fear God, and I will declare what God hath gone for my Soul, that which there in that place he practices, here in this place he promises, when he says his mouth shall show forth God's praise; which is not to be understood by us of God's praise, considered at large, but with reference to the particular occasion which the former words relate unto, of making him to hear joy and gladness. If God would be pleased so highly to favour him, as not only to pardon his sin, but to grant him the assurance of his love, he does engage himself to spread abroad God's goodness in this respect to him.  
This is that which is required of all others upon sundry grounds: First, For their own greater advantage; the more we speak of these things( as we have occasion for it) to others, the more we fasten them upon ourselves, and our own hearts. Degrees of enlargement, and assurance, often come in upon the seasonable impartment and communication of them.  
Secondly, In reference to others, for their greater comfort and establishment, Psal. 34.2. My Soul shall make her boast in the Lord: The humble shall hear thereof and be glad. So Psal. 40.3. He hath put a new Song in my mouth, even praise unto our God. Many shall see it, and fear, and shall trust in the Lord. The experience of God's goodness towards some being declared, comfort others, and for that reason are to be declared, and made known by us, which was a motive to David in this place.  
Thirdly, For God's greater Honour and Glory, which is the end whereunto we are ordained: We should for this reason be much in speaking of his praise; That his way be known upon Earth, and his saving health among all Nations, Psal. 67.2. That all people may speak of his Honour, and that he may be exalted even to the ends of the Earth; we should for this speak of it.  
The Consideration of this Point, does therefore justly meet with the great neglect of this duty, as of honouring God by speaking of other things which belong to Religion, so in particular of God's goodness and mercies: though we abound very much with them, yet we are but little mentioning of them. That which is the property of the Saints, in Psal. 149.6. is a thing but rare and seldom in the World, To let the high praises of God be in our mouths. We are sooner apt to speak of ourselves, and to declare our own praises and prowess, than to speak of the high praises of God, which yet David here looks upon as a duty belonging to him. And so much for the second General, to wit, David's promise or engagement, My mouth, &c.  
The third is the Connexion of both together in the Copulative And; and this indeed carries with it the whole burden of the Text. There is two things( briefly) in it: First, The dependence of one upon the other: Secondly, The Consequence of one to the other. The dependence of one upon the other, thus, as signifying that unless God Himself do indeed open our lips, our mouth cannot show forth his praise: The Consequence of one to the other, thus, that if God Himself be pleased but to open our lips, our mouths then will show, &c.  
First, To take notice of the form, viz. The dependence of one upon the other, thus, Open Thou my lips, AND my mouth shall, &c. that is, otherwise it cannot do it, by taking the word And exclusively. This is one thing in it, that there is no praising of God without ability imparted from Himself; He that gins the performance, must give strength to perform it, or else it can never be done: This is here implied and intimated in David's Prayer, who goes to Him for this purpose, O Lord, open, &c. And he does not do it as an Arbitrary thing, but as a necessary.  
When we say that without God's assistance none can be able to praise him, we must take it with these two Qualifications: First, Cannot do it commmendably; and, Secondly, Cannot do it acceptably.  
First, Cannot do it commmendably, in an holy and spiritual manner, as it becomes Christians to do it. If we speak of showing forth God's praise with our mouths in a mere verbal manner, that a man may be able to do in a course of general Providence, without any special assistance: It is easy for men to utter so many words as may tend to God's praise, Praised be God, and Blessed be God, and God be thanked, &c. they are words of course in every ones mouth; and there is not the worst man almost that is, but in some cases ye shall hear them from him: yea, but to do this with some sense, and feeling, and affection, and enlargement of heart, this it is not so easy. Now this is that which we must here take in to the explaining of this point unto us, according to that of the Apostle Paul, 1 Cor. 12.3. No man can say that Jesus is the Lord, but by the Holy Ghost. Say it? What's the meaning of that? He might say it in word, and with his lips, in so many phrases, as the Devils themselves, but he cannot say it with sense and feeling; This it requires a special work of God's Spirit for the performance of it. Thus Psal. 119.151. My lips shall utter thy praise, when thou hast taught me thy Statutes; As who should say until then, they were by no means able to do so, no more they were not, nor any one else with them; and then there is this account to be given of it, from whence it proceeds: First, The general averseness which is in our Natures to any good work in a spiritual manner to be performed; there is no work of Grace whatsoever but of ourselves we are indisposed much unto it, and without Christ we can do nothing at all; Joh. 15.5. Without me ye can do nothing. The very frame of our hearts it is evil, and only evil continually, Gen. 6.5. And who can bring a clean thing out of an unclean? Those Scriptures which overthrow the Power of Nature to good works at large, overthrow it also as to this good work in particular, of showing forth God's praise, which has a special place amongst them: Our lips are naturally polluted, and so must be touched before they can do it.  
But, Secondly, As there is an averseness in our Natures to any good work in general, so there is a more special averseness in them to this good work of thanksgiving in particular; it is that which of all others we are usually most backward and indisposed to the performance of; ye may see it in the instance of the Ten Lepers in the Gospel, who being cleansed by Christ from their leprosy, there was but one( and he a stranger) that was found to return Glory to God. Oh this work of showing forth God's praise, it is such a work as of all others we love not to do; sometimes out of pride, because we will not aclowledge our dependence, which in thanksgiving is emphatically done; sometimes out of discontents and repining, as not thinking we have so much given us as we could expect or desire to have; and sometimes also out of a natural dullness, and sluggishness, and stupidity upon us; these things make the work awk unto us; and because they do so, they therefore convince us that without the help and assistance of God Himself, they cannot do it. Cannot do it, i.e. do it commmendably, in an holy spiritual manner, as becometh Christians. That's the first Qualification.  
Secondly, Cannot do it, i.e. do it acceptably, so as God Himself may be well-pleased with us in the doing of it. Those whose lips God Himself does not open, they cannot utter his praise so as he may accept of it, and take it well at their hands: All kind of praising of God, and from all persons, is not acceptable to him; The Sacrifice of the wicked, as Solomon tells us, it is an abomination to the Lord, Prov. 15.8. And Isai. 1.11. He takes them up angrily for it, To what purpose is the multitude of your sacrifices? &c. And Psal. 50.16. What hast thou to do, &c. God will not seem to be beholding to wicked men for all their praises, no more than he would to the Devils themselves, who when in the Gospel they made mention of him, and cried after him, Thou Son of God, he forbade them, and suffered them not to speak that they knew him, in Mark 1.34. God has no pleasure in fools, and so not in their Sacrifices, Eccles. 5.1, 4. He abhors the work, because of the person, which is odious and abominable in his sight, whiles in their natural condition. Therefore the Scripture when it speaks of giving thanks, and showing forth praise, it still makes Christ to be the only Medium and Conveyance of it, Ephes. 5.20. Giving thanks in the Name of our Lord Jesus Christ. And Col. 3.17. Giving thanks unto God and the Father by Him. So Heb. 13.15. By Him therefore let us offer the Sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his Name. Those that give thanks, and not in Christ, they cannot give thanks acceptably, which is consequently the condition of those whose lips God will not open for it; so as none partake of the Spirit of Christ, but those who are indeed the Servants of Christ. And that's the second Qualification.  
Now to lay these two both together, and so to make some improvement of the Point. Seeing these things are indeed so, that unless God opens our lips, we cannot praise him; cannot( first) commmendably, in any holy and spiritual manner; nor cannot( next) acceptably, so as He may be well-pleased with us in it: We see here then what great cause we have in all our undertakings of this service, to go to God Himself for it, and to desire him to help us herein, and not to go about such a duty as this is in our own strength, whether in the strength of common Nature, or in the strength of general Grace: either of these( for the full unfolding of this truth) are insufficient for us.  
First, Not in the strength of common Nature; let none think to do it by that, or go about the praising of God, as they would about some ordinary employment of common concernment: Let none, I say, think to do so; for it is a business of another Nature than so, and so to be esteemed. Excellent speech it becomes not a Fool's mouth; no, but praise it is comely for the upright, as you see elsewhere. A natural man as he discerns not the things of God, so neither can he speak suitably of them.  
Secondly, Not in the strength of general Grace, we must take in that too, and that also as most proper and pertinent to this particular Text which we have in hand; where David, who was already a godly man, yet desires that the Lord would open his lips to praise him. For which purpose we must know that there is a double Qualification considerable as to the performing of the work of praise among other good works: First, A general Qualification of the Person, sanctifying his lips and mouth for such a service at large: And, Secondly, A particular Qualification of the Person, as enabling him to this particular performance and service which he is now undertaking; and this latter is that which David refers to in this particular place: God had opened his lips in general before, in his first conversion, when he had framed him according to his heart, and so fitted him for all the Duties of Religion to be performed by him, and this Duty of praise amongst the rest. But now after( besides this general opening) there was a particular obstruction upon him, and his lips were in a manner sealed up by his late sins, which were still fresh in his memory; and therefore he now desires a further opening and unlocking of them. This is that which all others are to do, whosoever they be, as they would praise God in any either commendable or acceptable manner, so desire him himself to assist them, and to enable them hereunto.  
And so as for praise, so for any other Duty besides of the like nature with it, which has the lips employed in it; Let us go to God to open them, if we would speak profitably to the Edification of others; whether Ministers in the work of public Preaching, or private Christians in the Communion of Saints; Let us go to God to open our lips to this purpose, and depend upon him for it, desire him to put words into our mouths, and to teach us what we shall say; to give us the words for the matter of them, and to give us the words for the expression of them, as being both at his disposal. We shall find in Act. 10.33, 34. these two passages joined together, of Cornelius signifying to Peter his desire to hear of him those things which were commanded him of God; and then Peter opened his mouth, and said, &c. Till Peter had first a word from God, he was unable to speak to Cornelius, but then he was able; and so shall we likewise have such occasions as these are; which otherwise we shall not. It is not the strength of our natural Abilities, Knowledge, Memory, Utterance, and such things as these which will serve our turn in these performances, to do them comfortably, and with any effect, unless God himself be pleased to concur with us, and be with our mouths, as he promised to be with Moses and Aaron,( Exod. 4.15.) when he sent them on a message to Pharaoh. And that's the first thing in this Conjunction And, as it does denote the dependence of the one upon the other, of showing forth praise upon God's opening of the lips.  
The second is as it does denote the consequence of one thing to another, Open thou my lips, and, &c. that is, when thou hast done it, there will this effect follow upon it; and so it is not only a Promise, but also a Prediction; not an Engagement only, but an Argument, an Argument to God for the opening of his lips to such a purpose, as which shall have success with it. Look as unless God opens, there's no ability to praise him; so where he opens, there is no want of ability. It is in this case in Spirituals, as we find it sometimes to be in Naturals, and in the Soul, as it is in the Body: In the Body, we find in the Gospel, that when there was one presented unto Christ, that stammered in his speech, Mark 7.34. when Christ had once touched his tongue, and said Ephphatha to him, that is, Be opened, the string of his tongue was loosed, and he spake plain. The same will it be also in the Soul; when God is pleased once to open mens lips in all those ways which are formerly mentioned, of apprehension, and affection, and expression, as he is able to do, there will then follow thereupon a large rehearsing of the praises of God; as the Apostles, when the Holy Ghost at Pentecost descended upon them, they then spake Magnalia Dei, The mighty things of God: In like manner will it be proportionably with all others else.  
Nay, further, it will not only be so, but it will not possibly be otherwise: Those lips which God has opened, as they are by his Grace enabled to speak, so they are dis-enabled to keep from speaking, as Jeremy, Chap. 20. Vers. 9. God's words were in his mouth as fire, he was weary with forbearing, and could not stay. And so Peter, and the rest of the Apostles, when they were brought before the Priests and Elders, they  told them that they could not but speak the things which they had seen and heard, Act. 4.20. so effectual is God's opening of our lips in this particular, that as where he denies it, we cannot speak, so where he grants it, we cannot hold our peace. This may be also very well intended in the conjunction of these two both together.  
From whence we may therefore very well take some estimate and account of ourselves, we may see what we are as to God's workings in this respect; If God hath any time opened our lips, how do we our selves open them, and employ them, and make use of them? we may well judge of the one by the other: we may see who opens our lips, whether God or Satan, according to the use and employment which we put them unto. We may see whether God opens them, by the effect which follows thereupon; If our mouths be employed in nothing else but vanity, and folly, and rotten and corrupt communication, it is not God that keeps the Key of our lips, but rather the Devil. again, if our mouths be not employed at all in good speeches, and savoury expressions, and showing forth God's praises, it is not God that has opened them, but Satan that has sealed them up; for this is still the effect of God's opening,( as it is here made in the Text to be unseparable) even the showing and setting forth of God's praise.  
And that upon a twofold Principle: First, Upon a Principle of Obedience: And, Secondly, Upon a Principle of Thankfulness. Upon a Principle of Obedience first, as the effect flowing from the cause, the uttering of Gok's praise being the most natural and genuine operation of such lips as are opened by God; and so it follows from it in that respect. Secondly, Upon a Principle of Thankfulness, Those lips which God has opened, cannot better express their Gratitude to him for their opening, than by employing themselves in the praises of him that has opened them. And so it holds( which I hinted before) in the way of an Argument, to persuade God indeed to this opening. We may, if we will, take it so, O Lord, open thou my lips, and thou shalt have this Honour and Glory from it, as that hereby I will show forth thy praise. And so we have also the words in their Connexion, as they hold altogether: so much for that.  
Now( before we make an end) we may further take notice of some other Points from the Text collaterally.  
First, In that David desires to have his lips opened, he does hereby imply, that they were at present shut; and so they were; they were obstructed to all good conference, and spiritual and comfortable communication. He could not speak now to the benefit of God's people as he was wont, and as it became him to do; and how came this to pass? Namely,( as I in part hinted before) from his late sin and transgression; this it caused this silence in him. Here is now another sad effect of such courses as these are, they do not only wound a mans Conscience, darken his assurance, deprive him of the light of God's Countenance; but likewise make him useless and unprofitable in his whole converse; they make him dry, and barren, and unsavoury, and voided of spiritual improvement. That man that has the guilt of any notorious lust upon him, it will quiter stop up his mouth, and hinder him from being so fruitful and beneficial as otherwise he would be; which David now found in himself: Though he was convinced of it as a duty, that he ought to speak to the good of others, and to minister grace to the hearers, as it is Ephes. 4.29. yet he found himself now altogether impotent and unable hereunto; he could not do it; there was an hindrance of his confidence, he wanted boldness and freedom of spirit; and there was an obstruction likewise upon his grace, as the Spring and Fountain of such discourse.  
And this is another thing which may be added to what we have mentioned before, to deter and frighten men from such ways as these are. Consider what a sad thing it is not to be able upon any seasonable occasion to open ones mouth in good discourse, nor to speak a word for the refreshing of others. This is the case of presumptuous sinners, as is here signified and implyed unto us. He had said in the Verse before, the Thirteenth of this present Psalm, Then will I teach Transgressors, &c. as if otherwise he could not: And here now he adds answerable to it, O Lord, open Thou my lips, and my mouth shall show forth Thy praise; His lips were at present shut up from his sin; That's the first Observation.  
Secondly, Observe hence also( by the way) thus much, That gracious and holy persons, they aim at Duties in the spirituality of them; they are not satisfied merely to perform them for the substance and matter of the Action, but they desire to perform them with life and zeal, and in an holy manner, so as they may approve themselves to God in them: This we have likewise in this expression of David's, Open Thou my lips. If David( as many people do) had restend and contented himself only with a kind of lip-labour, the uttering of so many words with his mouth, he needed not to have made such addresses as these to God; he might in a way of common and general Providence done that well enough himself; he might have said somewhat in a formal way, as tending to the praising of God, and that had been enough: yea, but this would not serve his turn, neither was he contented with it; besides his own opening, he preys to God to open his lips for him, as looking at the spiritual performance. And this is the property and disposition likewise of all the Servants of God besides, they are of the same mind also; they desire( being God is a Spirit) to worship him in spirit and truth, and to offer unto him offerings of righteousness, as it is in Malachy 3.3.  
And that upon a double ground: First, Because they know 'tis that which is most excellent and proper in itself. Every one that undertakes any business,( if he rightly does understand himself in it) would attain to the proper end of it, and do that which he goes about: Now this is the offering up of spiritual praises, wherein God Himself opens our mouths; it is the only doing of the Duty itself, whereof the other which is merely in word, is no more but a bare shadow and appearance.  
Then, Secondly, Because they know also( which I also hinted in part before) that it is only acceptable and well-pleasing to God; God delights in no other but such, and the Father seeketh such to worship him, as Christ tells the woman of Samaria, Joh. 4.23.  
Therefore let this teach us even to take this course with ourselves: Before we open our mouths ourselves, desire God to open them for us; and when we open them, pray for his concurrant opening of them with us; that is indeed of our hearts and affections; it is the best entrance which we can make in our addresses to the Throne of Grace, which therefore accordingly Christians in former time with one consent have done in their daily and frequent Supplications.  
Thirdly and lastly,( to shut up all for time) we may take notice of another good piece of disposition in this holy man, in this present state and condition which he was now in; where he does not only drive at his own ease and satisfaction of spirit, but likewise at the special Honour and Glory of God Himself. He was now at this time( as we have formerly heard) in a state of spiritual desertion, and his bones were broken with his sin; which was exceeding troublesome to him, and which drew from him those importunate entreaties which we have had before in the course of this Psalm: but this was not all which his heart was charged and affencted withal, but he looks at somewhat else; He knew very well that his sin as it had wounded his own Conscience, and caused a great deal of trouble to himself, whereof he desired to be eased, so it had likewise brought reproach upon Religion, and caused dishonour to the Name of God: Now therefore as he would take away that, so he would make up this; as he would provide for his own comfort, so in like manner for God's Glory, which here he does as a pattern to us how to do likewise; He does not only say, Blot out my sins, Restore unto me joy, Deliver me from blood, &c. but, My Tongue shall sing aloud of thy Righteousness, in the Verse before; and here in this, Open thou my lips, and my mouth shall show forth, &c.   

SERMON XVII.  PSAL. 51.16. 
For Thou desirest not Sacrifice, else would I give it Thee: Thou delightest not in Burnt-offering.  
The service of the people of God is still a reasonable service; who as they are able to give account of their hope, so they are able also to give account of their Worship, and of the Duties and Acts of Religion, which are at any time performed by them. This is that which David does here in this present Scripture; he had in the Verse before the Text desired God to open his lips, and thereupon engaged himself to a more solemn praising of God in acknowledgement of his goodness in the pardon and forgiveness of his sin, Open Thou my lips, and my mouth shall show forth Thy praise. Now because that this perhaps might seem to be but a mean and slender piece of service, to offer up no other Sacrifice to God than only the calves of his lips, therefore he here lays down the Ground and Motive for such a performance, which is taken from the mere will and pleasure of God; whereunto he desires to comform himself absolutely in this business, Thou desirest not, &c.  
IN the Text itself we have two general Parts observable of us: First, The Nature or Disposition which is in God Himself in order to matter of Reconcilement and Pacification. Secondly, The Improvement which David makes of this his Disposition. The former that we have in those words, Thou desirest not Sacrifice, in the beginning of the Verse; and, Thou delightest not in Burnt-offering, in the end of it; the same truth in a variety of expression: the latter is in the midst betwixt them both, in these words, Else would I give it, &c.  
We begin with the first, viz. The Nature or Disposition which is in God Himself, Thou desirest not Sacrifice, &c. This will require a little Explication of it how it is to be understood, because at the first view it seems to be somewhat contradictory to some other places of Scripture, where we find Sacrifice both to be desired of God, and to be accepted. It is desired in all those Injunctions of the Levitical Law to this purpose, which we may red at large in that Book; and it is accepted of in sundry instances. Thus Gen. 4.4. it is said that the Lord had respect unto Abel, and to his Offering; and Gen. 8.21. it is said that the Lord smelled a sweet savour, or a savour of rest, in the Burnt-offerings of Noah. In 2 Sam. 24.25. when David himself upon occasion of the Plague in the Land offered a Sacrifice to God in the Threshing-floor of Araunah the Jebusite, by the Command of God himself, it is said that the Lord was entreated by him, and the Plague stayed. It seems then all Sacrifice was not a thing which God was so averse to, or displeased withal. How then may we understand this expression? As I conceive especially three manner of ways: First, He desires it not absolutely, or peremptorily. Secondly, He desires it not only. Thirdly, He desires it not chiefly.  
First, Not absolutely, or peremptorily, God desires not Sacrifice so; He does not so desire it, as in no case whatsoever to dispense with the omission of it. There are causes and circumstances wherein Sacrifice may be very well forborn, and yet God not displeased with the forbearance: I will have Mercy,( says God) and not Sacrifice, Hos. 6.6. that is, not Sacrifice in opposition to Mercy; where these two come in competition, an act of Mercy, and an act of Sacrifice, God is content with the forbearance of the latter, for the performance of the former; that Sacrifice be omitted for Mercy. And what is here said of Sacrifice, holds good also( by way of proportion) as to any external work of Religion and Service pertaining to the outward Worship of God; though God requires it, yet he requires it not indispensably and absolutely without any exception, so as it shall be always and perpetually a sin to let it alone. We use to say, That Precepta Affirmativa ligant semper, said non ad semper: Affirmative Precepts they do always bind, but they do not bind to a performance at all times. As for example, The keeping of the Sabbath, it is that which hath a perpetual bond and obligation upon it; God does never but command this Observation, but yet he does in some case dispense with the actual accomplishment of this command: for the performance of some necessary service in order to the preservation of life either in man or beast, in that case it might be lawfully omitted, &c.  
The proper Use of which Point, is not to make us any whit the more neglectful of such Duties as these are, but rather to rectify our Judgments about them, and to pacify our minds in any necessary restraints from them. It pleases God sometimes in his Providence to deny his Servants the liberty and opportunity of his own Ordinances, and they are forcibly detained from such performances as these are, sometimes by Sickness, sometimes by Imprisonment, sometimes by remoteness of Habitation, and sojourning in foreign Countries where these things are not to be had: Now what shall they in such cases as these conclude, that they are therefore out of his favour? No, they have no cause to do so, and they may be satisfied from this present Text before us, Thou desirest not Sacrifice, &c. Where God gives an opportunity for Sacrifice, that is, forth public Service of Him, there he expects it; where he denies it, he dispenses with the omission, and accepts of the will for the dead: This is God's gracious indulgence and condescension to us, especially now under the times of the Gospel and New Testament, that he does not so absolutely tie us to the outward bodily service,( which yet he does not warrant us wilfully to neglect) but contents himself with the sacrifice of the heart, where the Soul and Spirit is for God consecrated and devoted to him, and enlarged in desires after him, he is there well satisfied in the unavoidable forbearance of some external performances in Religion.  
This may be applied to several instances and particulars: The Administration of the Sacrament of Baptism as to Infants surprised by death; The Participation of the Lord's Table as to persons surprised by sickness; and divers others of the like nature with these; when Providence does not afford the occasion, God does not there enforce the Observation, wilfully to omit them is scandalous, but merely to want them is not dangerous; Thou desirest not Sacrifice, that is, Thou desirest it not absolutely, in all kind of circumstances. That's the first Observation; only I must add this, that we be from hence more intent in the inward man.  
Secondly, Thou desirest it not only. God does very much desire Sacrifice, that is, the performances of the outward man; but he desires something else besides with it; Sacrifice alone will not content him; this is another thing implied in this expression, and we shall find it in sundry places of Scripture, that God has still expressed himself dissatisfied where he has had no more than outward Services presented unto him: Thus concerning this very business of Sacrifice, Jer. 7.22, 23. I spake not to your Fathers, nor commanded them concerning Burnt-Offerings or Sacrifices; but this thing I commanded them, saying, Obey my voice, &c. the meaning whereof is not this, that he did not command these things simply; but this, that he commanded them not only; there was somewhat more which he required with them, which was their obeying of his voice, &c. So Isai. 1.11. To what purpose is the multitude of your Sacrifices unto me, saith the Lord? I am full of Burnt-Offerings of Rams, &c. the meaning whereof is not this, that he did wholly decline these services, but that he was not satisfied or contented with them; and therefore he adds in Verse 16. Wash ye, make ye clean, put away the evil of your doings, &c. as that which he required with them. It is said in Mark 9.29. That every one shall be salted with fire, and every Sacrifice shall be salted with Salt: i.e. Sacrifices under the Law, they were not acceptable unless they had Salt in them, which did signify a good mind and intention, and they were to have sire mingled with them, which did imply zeal and fervency of spirit; and so it must be still with all the Duties and Services of Religion, without which they are not acceptable to God, though in never so great number and multitude. This is that which God requires of us, that we present our bodies a living Sacrifice, holy, acceptable, and well-pleasing unto God, which is our reasonable service of him, Rom. 12.1. He desires not Sacrifice, i.e. He desires not Sacrifice only. That is the second Explication.  
Thirdly, He desires not Sacrifice, i.e. He desires not Sacrifice chiefly; This is not the main and principal thing which God desires in our approaches to him: but as there's somewhat else which he desires besides it, so somewhat else also which he desires above it, and more than he does that. This is another thing which the Scripture points out to us, as 1 Sam. 15.22. Hath the Lord as great delight in Burnt-Offerings and Sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than Sacrifice, and to harken than the fat of Rams. Here God does not simply reject Sacrifice, but he prefers Obedience before it; He desires and he delights in both, but he desires this rather than that; he had rather dispense with the want of Sacrifice, than with the want of Obedience. The like expression we shall meet withal in Prov. 21.3. To do Justice and judgement is more acceptable unto the Lord than Sacrifice; where the comparison is not made betwixt an act of Charity, and an act of Piety; the Observation of a Duty of the second Table, and the Observation of a Duty of the first; as if God did prefer a service done to our Neighbour, before a service done immediately to Himself; strictly considering that a Moral Duty of the second Table is preferred before a Ceremonial of the first; and the highest act of Charity, before the lowest act of Religion. To do Justice and judgement with all the Circumstances which are required to such an action as that is, is a great deal more acceptable to God than a resting in the bare formal performance of Sacrifice, and nothing else. So Psal. 69.30, 31. I will praise the Name of the Lord with a song, and will magnify him with thanksgiving. This also shall please the Lord better than an Ox or Bullock that hath Horns and Hoofs. And many other places besides which might be added to the like purpose, Psal. 50.13, 14, &c. Micah 6.7, 8.  
When it is said here, Thou desirest not Sacrifice, this is not so to be understood,( as profane persons now adays make it) hereby to exclude Duties, and to take away Ordinances, as if there were no use of these in the Church of Christ; No, that is not the meaning of it; as there was use of Sacrifice amongst the Jews, so is there now also of other Ordinances amongst Christians in proportion to them: we have need of such helps as these are, and God does command them, and expect them from us, as Testimonies of our Obedience, and as means to keep up our hearts in an holy communion with him, and dependence upon him; and we have great cause to bless God for affording these refreshments to us.  
But the meaning of it is this, that God does not delight in these alone, that we rest not our selves contented, &c. but look at somewhat else, &c.  
Now the Use and Improvement of all comes to this, That therefore we rest not ourselves contented in such things as these are, seeing the mere outward form of Religion, Prayer, and Reading, and Hearing, and such matters as these, are not so acceptable and well-pleasing to God, where there is nothing else with them, neither does he chiefly take delight in them: Why then we should not do so neither; we should not please ourselves in outward Sacrifice no more but so, that we come to the public Assemblies, and are here made partakers of the Ordinances, that is not that which should satisfy and content us, but we should labour to find somewhat else in ourselves which might gain acceptance with God, that namely, first our Persons be accepted as united to Christ by Faith, and then our services as coming from such persons who have the Spirit of Christ in them, and which perform what they do in Religion from a principle of Regeneration, and the work of Grace wrought in their hearts, Psal. 40.6, 7. Sacrifices, &c. mine ears hast thou opened, &c.  
The contrary hereunto is that which may confounded many people in the World. There are divers persons in the World, which if ye examine them, and inquire into them what ground they have to believe that they are in a good and comfortable condition as to eternal Salvation, all their hopes lye in their Duties, and their outward performances: they are much in the exercises of Religion, frequent the public Congregations, are well acquainted and keep the company of those which are well disposed for godliness; all which things are very good, yea and necessary with somewhat else; but, alas, of themselves they are nothing, and will little avail them. Men may be much in the Exercises of Religion, and yet have little Religion in them; frequent the public Congregations, and yet not come up to the end for which these Congregations are assembled; be much in the company of God's people, and yet none of the number of God's people. Now, alas, what is all this? Therefore let us not deceive ourselves in this particular; let us mind that which is the main, the one thing necessary and acceptable, which God looks after, and takes delight in, which( as we shall have occasion God willing to show hereafter) is a broken and contrite heart: but as for these outward and external performances, let us lay no stress in them, for Thou desirest not Sacrifice, &c. So much for that, the first General, The Disposition which is in God.  
The second is David's Improvement of this his Disposition, in these words, Else would I give it thee. And this is two-fold, First, Affirmative, upon supposition that God would accept it; Secondly, Negative, upon consideration that God does not, &c.  
First, Here is an Affirmative Improvement, upon supposition th●● God would accept of Sacrifice, David would give Sacrifice to him; this is that which is here signified and expressed, Else would I 〈◇〉 it Thee, i.e. I would not herein be behind-hand with Thee. And thus it holds good upon a two-fold account, First, Upon the Propensities of Nature: Secondly, Upon the Principles of Religion.  
First, Upon the Propensities of Nature, If Thou desirest Sacrifice, I would give it Thee: from this, Take a man but as in the state of Nature, and he would not stand upon the giving of God Sacrifice, upon condition it might excuse him from his sin: it is that which we shall sometimes observe in daily experience, that men care not at what expenses they are in this particular. Take Sacrifice as it is a matter of cost, as in some respects it was, and it does not stick with a great many of people in these conditions; as well as men love their money, and as close as they keep it to them, yet they had rather part with their Gold, than part with their Lusts. If the giving of a little Alms may but serve the turn to pacify God's wrath, whiles they indulge themselves in their sinful courses, God shall have it with all their hearts, and they will not stand with him in this respect.  
This is that which we may observe and take notice of no where more than in Popery: What's that which draws so many Alms-deeds and Works of Charity from them in that Religion? It is this mistake, that God delights in Sacrifice, and therefore they give it him. Oh if people may but be suffered to keep their lusts, and to resume still their vile affections, God shall have any thing from them, Prayers upon Prayers, and Alms upon Alms, and one Duty upon another, even their First-born itself for their transgression, and the fruit of their body, for the sin of their soul, as it is in Micah 6.7. When men are a little under the wrack, and Conscience sets hard upon them, ye may get what ye will from them to give them ease and relaxation in this condition, which has been that which the Popish Priests have still improved to their own advantage, when they observed men in trouble of Conscience for their sins, they would persuade them to give such and such a Legacy, and thereby couzen them both of their Money, and of their Souls. And the greatest part of works of Charity in that Religion, it has its bottom upon such Principles as these are. And this is one thing which we may here take notice of by the way, in which this assertion or protestation of David's holds, viz. Upon the Propensities of Nature, I would give it thee, &c.  
The second is out of the Principles of Religion, I would give it thee so likewise. A Gracious Heart is ready to give God whatsoever may be acceptable to him: Let him require what he pleases, and he shall have it even upon that account, because it pleases him. This was the frame of David's spirit at this present time; and it is likewise the disposition of every godly man besides, who thinks nothing too much for God whatsoever he shall desire at his hands, but goes by this general Principle in the whole course of his life, If thou desirest it, I will give it thee.  
And there is this ground for it: First, That special affection which a good Christian bears to God. Love, it does not stand upon terms, but is ready to expend itself to the utmost for the party upon whom it is placed; and this is that which is remarkable in God's Servants, they have the love of God  shed abroad in their hearts, and they bear a special affection to him, and therefore think nothing too dear for him; what He thinks fitting to ask, they think fitting to grant, and to yield unto him upon that consideration. His Commandments are not grievous, because they love God, as the Apostle implies, 1 Joh. 5.3.  
Secondly, This disposition is likewise founded upon an Universal engagement to him; whosoever they be that are Christians, they do absolutely resign themselves to God, to be at his disposing; and therefore upon particular occasions they hold themselves bound by it. They are Gods, and therefore must yield to God in that which he requires of them: They which have given him their persons, they may not think much to give him any thing else which is appurtenant hereunto. As it is noted of the Macedonians, 2 Cor. 8.5. That they first gave their own selves to the Lord, and then they gave their Estates for the succour and relief of the poor Saints. That Christian which can find in his heart to give up his Soul to God in all the powers and faculties of it, to resign his will, and desires, and affections, and such things as are more essential and immediate to his person, he will not demur about any thing else, especially which may be less or more remote, but give it with them. Look as it is with God to us, so it is with us likewise to Him: for God to us, having given us Himself and his Son, he does not stick with him to give us all things, Rom. 8.3. And so for us to Him, we having given ourselves to Him, shall give him every thing else with them.  
Thirdly, This disposition in God's Servants holds in a way of thankfulness and retribution: They cannot think much to give God whatever he desires, because whatsoever they have to give, they have it first of all from Him, who is the Giver and Bestower of it; so that it is not so much a Gift, as indeed a Restitution. This is that which David plainly signifies in another place, 1 Chron. 29.14. when He and his people had offered so willingly to the building of the Temple, what does he say of it? why this, That all things come of Thee, and of thine own have we given thee. Let David give all he can give, he will give but still what is God's already: If God desires Sacrifice, why it is his before he desires it; Every Beast of the foreste is mine, and the cattle upon a thousand Hills, as it is Psal. 50.10. Therefore if thou desirest it, I will give it thee, that is indeed, I will restore it to thee. And that's a third Ground of this Disposition.  
Now for the Application of it, we may hence take account of ourselves, see what we are by our Disposition in this particular; If we be such as belong to God, we shall be ready to yield Obedience to Him in whatsoever he requires of us, whether for the leaving of sin which he would have us to forsake, or for the doing of any duty which he would have us to perform, His will would in such cases be a sufficient Rule unto us; as Cornelius said to Peter, Act. 10.33. Now therefore are we all here present before God, to hear all things that are commanded thee of God. A right Principle of Godliness, it does not pick and choose in this business, but is absolute and indefinite: Speak, Lord, for thy servant heareth, as Samuel upon the advice of Eli; and, Lord, what wilt thou have me to do? as Paul upon his Conversion.  
This Expression, If thou desirest it, I would give it thee, it does imply two things especially in it as concerning David's Obedience, and so proportionably as observable in every good Christian besides: First, The promptness and readiness of it, he does not linger or delay. Secondly, The fullness and universality of it, he does not limit or restrain his Obedience.  
First, Here's his freeness or promptness, that's here expressed in I would give it thee; and it is a notable Character of a good and upright Spirit. There are many which do sometimes come oft to that which God requires of them, but it goes much against the hair, they are drawn and forced as it were to it, as a Bear to the Stake; yea, but it was otherwise here with David; there was a a promptness and readiness in him to do what God required of him without any reluctancy; His heart was ready, his heart was ready, as he says in another place of himself; and so it should be with us likewise. It is a wonderful thing to consider how prompt and ready men are to the obeying of their sinful lusts, and to yield to Satan in his sinful suggestions, and yet how backward in the exercise of their Graces, and in complying with God in his holy and gracious Commands; whereas readiness is a great advancement of the performance, that which is done quickly being in a sort and in a manner done twice, as we use to express it.  
Secondly, As here was the freeness of his Obedience, so here was also the fullness and universality, in that there was nothing which God should command, but he would yield unto it. Though Sacrifice was a particular performance, yet David would yield to it out of a general Principle, and upon the same account would do any thing which God at any time should require of him: This is also implied in this Expression, Else would I give. There are many who are content sometimes to do that which God requires of them, but they restain it to some few particulars, and for other matters they desire to have their liberty. Yea, but this is not the right temper of a Christian; no, but with David,( as he elsewhere expresses it) to have respect unto all God's Commandments, without exception, Psal. 119.6. And we may make trial of ourselves also by this; Examine by the Truth of our Obedience, by the indefiniteness and universality of it: When we are willing and content to do any thing which God shall require and command to be done by us, then we are such as we should be. And so much may be spoken of David's first improvement of God's Nature and Disposition in this particular, as to matter of Sacrifice; and that is in the Affirmative, If Thou didst desire it, Then I would be sure to give it Thee, without any delay or reservation.  
The second is the Improvement of it in the Negative, thus; Thou dost not desire Sacrifice, and therefore I will not give it Thee. In which passage there are three things which seem to be declined by the Prophet David. First, He declines a superfluous Service. Secondly, He declines an arbitrary Service. Thirdly, He declines an unacceptable Service. He will not do more in God's Worship than is needful; Nor he will not do more in God's Worship than is required; Nor he will not do more in God's Worship than shall be received. Each of these he resolves upon with himself, and signifies it in this Expression, whiles he says, Else would I give it thee.  
First, He declines a superfluous and unnecessary Service; He will not give that; this is one thing which he resolves on, and it is a good resolution in him. In the Worship of God, whatever is more than needful, it may very well be spared; we cannot supererogate with Him; those that think to do so, as Papists, and such as those are, they do exceedingly deceive themselves, yea and wrong themselves also, whiles they draw out the strength of their spirits upon that which might be better bestowed.  
Secondly,( and which we are here chiefly to observe) he declines an arbitrary Service. He will not serve God in any other way than as Himself shall allow of, and prescribe; That's another thing which he here resolves on; Because God does not desire Sacrifice, therefore he will not give Sacrifice to Him: This is the Rule which he goes by, and holds to in God's Worship, to do no more than himself has commanded. And this is that which the Scripture does continually press upon us, the declining of all Will-Worship in the Service of God, as that which is odious and abominable with him. By Will-Worship we are to understand such Religion and Worship of God, as is not willed or commanded by God in his own Word, but is from the mere will of man: When men do that which they are not bound to by God's Commandment, and think that in so doing they worship God: this in the sense of Scripture is {αβγδ}, Will-Worship, or Voluntary Religion; and it is that which is every where condemned. This is the main scope and drift of the second Commandment, to forbid all serving of God any otherwise than as himself pleaseth, which is suitable to other places of Scripture. In Deut. 12.8. God tells the people there plainly, Ye shall not do as ye do here this day, every one what seemeth good in his own eyes. And it seems to refer to the exercises of Religion, which were undertaken by them. So Esay 1.12. Who hath required this at your hands, &c. God will have that which is done to be required. Upon which account, Saul's sparing of the cattle for sacrifice was displeasing to God. And Moses was commanded to keep himself to the pattern which he had shown him in the Mount, Exod. 25.10.  
And there is this ground for it, because we of ourselves are unable to discern what is suitable to God and most requisite for Him: And that which with us is of great account, in his eyes it is most abominable, as our Saviour tells the Pharisees, Luke 16.15. It is true( as the Apostle tells us, Col. 2.23.) Will-worship, it hath a show of wisdom in it, but it is no more than a show. It hath {αβγδ}, but it hath not {αβγδ}, some pretence of reason for it, but no true and right reason indeed, if it be well and thoroughly examined. Take all those things whatsoever, as whereby men conceive they bring Glory to God in the following of their own inventions, and ye shall find a great deal of vanity and folly in them; In vain do they worship me,( says Christ) teaching for Doctrines the Commandments of men, Matth. 15.9. Will-Worship it is Vain Worship, and does discover more vanity in those which are the followers of it, who are not able to judge aright of God, and what belongs unto him.  
Besides, That it is a thing most requisite and proper that God should have the choice of his own Worship himself. He who is the Person alone to be worshipped, it is most sitting he should prescribe after what sort and manner he will be worshipped.  
This therefore it justly condemns the practise of Papists, and others, who please themselves in ways of Worship and Service of God, after their own devices and conceits, as if hereby they did not only do that which were acceptable, but likewise moreover which were meritorious; Not only please God, but in a manner engage him, and deserve more highly from him. No, it is no such matter, they do rather hereby provoke him, and stir up his indignation against them, who hates such services and ways of Worship as those are which himself has not allotted and prescribed as whereby to be served. This was that which David knew well enough, and which here he considered, whiles he says, that because God desired not Sacrifice, therefore he would not give it to him. And that's the second thing which David declines in this Expression, viz. An arbitrary Service.  
The third that he declines is an unacceptable Service; He will not do more in God's Service than shall be well-received. This is the main thing which God's People look after in their Services which they present unto Him; to wit, His acceptance of them in those Services; all without this, it is nothing worth: This is that which David says here; Because he thinks that God delights not in Burnt-Offerings, therefore He shall not have them. God's Complacency it is all in all: This is that wherein he glories in another place; The Lord hath heard my Supplication, the Lord will receive my Prayer; receive it, that is, accept of it, Psal. 6.9. So again, Psal. 20.3. He brings in the Church praying for him to this purpose, The Lord hear thee, &c. Remember all thine Offerings, and accept thy Burnt-Sacrifice, Selah. And Psal. 19.14. He preys for himself, Let the words of my mouth, &c. be acceptable in thy sight, &c.  
The reason of it is this, because this indeed is the main End of all such works as these are; that is the drift of all our Sacrifices, and Prayers, and Performances in matter of Religion; it is only that by means of those things we might enjoy Communion with God, and acceptance from him: they are all but empty things without this, even a Shell without a Kernel. Now therefore it concerns us to mind and look after this more especially.  
Therefore this discovers to us the misery of all such persons as are deprived of it, which is the condition of all wicked and ungodly persons whatsoever: Let them present God with never so many Sacrifices or Services in any kind whatsoever, and he gives no regard unto them, nay, he abominates them, and loathes them at his very heart. The Sacrifice of the wicked is an abomination to the Lord; but the Prayer of the upright is his delight, Prov. 15.18. Thus he threatens them in Amos 5.22. Though ye offer me Burnt-Offerings, and your Meat-Offerings, I will not accept them, neither will I regard the Peace-Offerings of your beasts. Now what can be a greater disparagement and indignity than this is? If any Persons of expectation should come and present a Petition to some Great Man, and he should reject it, and lay it aside, would not this be a great daunting to them after all their care about it? And what is it then for the Great GOD to lay aside those Prayers, and Petitions, which are presented unto Him? How must it needs be an Astonishment to them? Which is the Lot and Condition of all Ungodly Persons.  
Let us therefore in the next place be all persuaded to look to this: Let us not please ourselves in any thing which we do, or the abundance of it, but consider what acceptance it is likely to meet withal from God; and accordingly all we can endeavour after it: which that we may procure the more effectually, let us take notice of these following Particulars.  
First, Let us look to the matter of the Sacrifice itself which we present, that it be such as is good and warrantable, yea, the best that we can possibly present: This is plainly signified to us, in Malachy 1.8, 9. And if ye offer the blind for sacrifice, is it not evil? And if ye offer the lame and sick, is it not evil? Offer it now to thy governor, will He be pleased with thee, or accept thy person? saith the Lord of hosts. And now I pray you beseech God that he will be gracious to us: this hath been by your means: will he regard your persons? saith the Lord of hosts. And so again, Vers. 14. Cursed is the deceiver which hath in his stock a male, and voweth and sacrificeth unto the Lord a corrupt thing, such an one as this is, he is so far from meeting with acceptance, as that he comes under a curse.  
Secondly, As we must look to the matter of our Sacrifice, so to our mind and spirit in it: The Sacrifice of the wicked is an abomination to the Lord, how much more when he bringeth it with a wicked mind? Prov. 21.27. Those that come to God with any Offerings, they must look to the frame of their hearts and spirits at such times as those are; and that not only in reference to that particular duty itself which they are conversant about, but also as to their whole Conversation considered at large. This was that which David in another place thought of for himself, Psal. 66.18, 19. If I regard iniquity in mine heart, the Lord will not hear me: But verily God hath heard me, he hath attended to the voice of my Prayer; As long as we regard iniquity, God will not regard our Prayers. That therefore we may gain acceptance with Him, we must be careful to free ourselves from the harbouring and allowance of any sin whatsoever.  
Thirdly and lastly, and indeed chiefly, We must look to our state and condition, that namely, we are Members of Christ, and( as I gave you an hint of it before) by Faith incorporated into Him. In Ephes. 1.6. it is said, He hath made us accepted in the Beloved; and as to all purposes else, so to this amongst the rest, for the presenting of our Services to Him. This is the Angel to whom is given much Incense, that he should offer it with the Prayers of all Saints upon the Golden Altar, Rev. 8.3. and we must have a special regard to Him, Heb. 13.15. By Him let us offer the Sacrifice, &c. Let a Sacrifice be never so good as to the matter of the thing which is offered, yea, if we could imagine all actual defilement to cease in the time of its offering; yet if the Person be not united to Christ, and by Faith made a Member of Him, there will be no acceptance of it for all this: This is that which completes it, and gives full virtue and efficacy to it. So much also for that, viz. The third thing which David here declines, not only an unnecessary Service, nor only an arbitrary Service, but likewise an unacceptable Service; if he thought God would not receive, himself would not give; That is the Improvement of God's Nature in the Negative. And so much of this Sixteenth Verse also, Thou desirest not, &c.   

SERMON XVIII.  PSAL. 51.17. 
The Sacrifices of God are a broken Spirit: a broken and a contrite Heart, O God, Thou wilt not despise.  
There is nothing more necessary for those who have any Requests or Petitions to present, than to know what is most acceptable with those Persons whom they present their Petitions unto; and the greater and more exact the Person at any time is, the more requisite also is this knowledge, that so they may the more happily speed in those Addresses which they make unto him. This is that which the Prophet David takes care of in a special manner in this present Scripture; and that under a double Explication: First, In the Negative, by showing what that is which God does not so much desire or delight in: And, Secondly, In the Affirmative, by showing what that is in which he does. The former of these we have laid down in the Sixteenth Verse of this Psalm, in those words, Thou desirest not Sacrifice, else would I give it Thee: Thou delightest not in Burnt-Offering; and this( as ye know) we dispatched the last Sabbath. The latter we have laid down in the Seventeenth Verse, in these words which we have now before us, The Sacrifices of God are a broken Spirit: A broken and a contrite Heart, O God, Thou, &c. And of this( with God's Assistance) at this present time.  
IN the Text itself there are two general Parts: First, The simplo Proposition: Secondly, The Additional Amplification of this Proposition. The Proposition, that we have in those words, The Sacrifices of God are a broken Spirit; The Amplification, that we have in these, A broken and a contrite Heart, &c.  
We begin with the first, viz. The simplo Assertion or Proposition, The Sacrifices of God, &c. They may be called the Sacrifices of God, upon a three-fold account.  
First, By way of Denomination, Sacrifices of God, i.e. Eminent Sacrifices, as Mountains of God, for great Mountains; a City of God, for a great City, &c. according to the Idiom and Propriety of the Hebrew Language.  
Secondly, By way of Efficiency, The Sacrifices of God, i.e. which God Himself is the Author of, and enables us to offer, &c.  
Thirdly, By way of Acceptation, The Sacrifices of God, i.e. which are best pleasing to God; and in this sense are we properly to understand it here in this Text.  
By the Sacrifices of God, we are to understand those Sacrifices which are most pleasing and acceptable to God, such Sacrifices as He delights in, and chiefly accepts, in opposition to what was premised in the Verse before: This is that which God does principally look after in all our Humiliations of ourselves before Him, and in all our approaches and accesses to Him, that our Hearts and Spirits be broken in us. It is not so much the Duty itself for the outward and external performance, as the carriage and frame of our Hearts in the Duty: This is the Point here before us; and this is that which the Scripture does in sundry places recommend unto us; to instance in one or two: thus Psal. 34.15. The Lord is nigh unto them that are of a broken heart, and saveth such as be of a contrite spirit. And Psal. 147.3. He healeth the broken in heart, and bindeth up their wounds. So Isai. 57.13. Thus saith the high and lofty One, &c. I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. So again, Isai. 66.2. To him will I look that is poor, and of a contrite spirit, and trembleth at my word. Still this contrition and brokenness of spirit is such a business as is much advanced by God in Scripture.  
For the better opening of this Point unto us, it will not be amiss for us to consider what this brokenness of heart means, and wherein it consists. Now we may take it briefly in these two Particulars: First, It consists in a quickness of sense and apprehensiveness; A broken spirit is a sensible spirit; it presently discerns what is amiss, either in it, or towards it. As a broken Bone or Joint, it presently feels the least annoyance that is; even so likewise does a broken heart. That heart which is truly contrite and broken, it is sensible of the least grievance that may be; and this whether in regard of sin, or in regard of punishment: In regard of sin first, it is very quick and sensible here; those whose hearts are hardened and obdurate, they can commit one sin upon another, and yet never be affencted with it, or lay it to heart: but those which are broken, and so tender-spirited, the least miscarriage that is troubles them, and goes to their soul; they are humbled not only for grosser sins, but also for smaller infirmities; and not only for more notorious practices, but likewise for failings in duties themselves; and not only for outward and notorious miscarriages, which come into all mens view, but even also for the secretest obliquities and deflexions of the inward man. Look as those which have tender bodies, the least air that is, it offends them; whereas those which are more hardy can endure the sharpest weather that is: even so those also which have tender spirits, the least guilt that is it troubles them, whereas those which are unbroken, they make no matter of the greatest sins that are.  
again, as it holds in regard of sin, so in regard of punishment also. Broken hearts and contrite spirits, they tremble at the very shakings of the Rod, and intimations of judgement towards them; whereas those which are more hardened and obdurate, they are unsensible even under judgement itself. A reproof entereth more into a wise man, than an hundred stripes into a fool, says Solomon, Prov. 17.10. A wise man, that is, one spiritually wise, which has true Grace and Godliness in him, and has a Principle of spiritual life, such an one is very sensible of judgement. And that's the first Particular wherein this broken-heartedness consists.  
Secondly, It consists in a pliableness and fashionableness of heart and spirit; an hard heart is capable of no impression, ye cannot work it, or frame it to any thing, but a broken heart ye may mould it in any way, and turn it whithersoever ye please. And this is another thing which is considerable in it, it is such an heart as yields to all God's dealings and workings with it, to his Word, and to his Providence, and that in the several Dispensations of it, it is pliable to every thing. Thus we see wherein this brokenness of heart does indeed specially and principally consist, and what it means for the Nature of it, that so we may not speak of it at random, and not well understood.  
Now the reason why the Scripture does so much press this upon us, as that Sacrifice which is most acceptable to God, is because, First, It signifies the Person in whom it is to be subjected to God, and brought in Obedience to Him. A man may offer bodily Sacrifice, and perform outward Duties to God, and yet stand alouf off from him, and have his heart still reserved to himself; but now when it is once broken and contrite, it then stoops and gives itself up to God's disposing; and this is that which God does mainly look after in those that come to him, He desires still to have the better of them, and to have their spirits brought in order to him, which is all in all in them: this is that which God calls for, My son, give me thine heart, Prov. 23.16. Now this is never done by us, till it be in some manner broken and bruised in us; because till then, we shall be apt to rest upon our own bottom, and to subsist wholly in ourselves, and some worth of our own.  
Secondly, A broken heart is most acceptable, because it is that which makes the best amends for all the sins which are committed by us: The breaking of our hearts, it best satisfies for the breaking of God's Laws; not as if thereby we did indeed make satisfaction to God's Justice,( which is only done by the Blood of Christ) but it is that which does carry the best shadow of compensation with it. David had now at this time exceedingly trespassed upon God's account, by those foul sins which had been committed by him; and now he saw that all his sacrificing would be of no avail in this particular, but rather a broken heart, which has the best expression of revenge upon himself, and also of respect to God; and so it is likewise in any other besides with him.  
Thirdly, A broken heart is most desired, as that which makes the best Improvement of all God's Providences and Dispensations, &c. This makes us more thankful for Mercies, and this makes us more corrigible under Afflictions. A hard and stony heart is nothing the better by all God's dealings with it; but rather the worse: if God casts Mercies upon it, it is thereby more secure and presumptuous; and if God lays afflictions upon it, it does but so much the more stand out against him: But now an heart which is broken, it takes occasion to be so much the better from all God's dealings with it in either kind.  
The proper Use and Application of all this to ourselves, is, First, For trial and examination of our hearts in this particular: Seeing this is that which is principally required, let us therefore consider how far forth we partake of it. We have of late had occasion to humble ourselves before God for the late sad Fires which have been amongst us; and we have kept( at least some of us) a Day of Fast and solemn Supplication in order thereunto: Now the Question is this, How far forth we have any of us partaken of this Contrition, and brokenness of spirit. We heard the last Day, that God desired not Sacrifice, i.e. that he delighted not in the mere outward performance of Duties; Now it is good to consider how much further we ourselves have proceeded. Remember that of the Prophet, Isai. 58.5, &c. Is this the Fast that I have chosen? &c. And so for our carriage in our whole lives besides, see what brokenness of spirit we have in us.  
Now it may be discerned by these discoveries, First, This brokenness of spirit, it has in it a special love to God, and zeal for the Glory of God. That heart which is deeply affencted with its own dishonour of God by its sin, cannot endure to have his Name blasphemed by others abroad in the World: This was the case even of David in the Text, as we may see in divers places of the Psalms, Psal. 119.136. Rivers of waters run down mine eyes, because they keep not thy Law. And Vers. 158. I beholded the Transgressors, and was grieved because they kept not thy Word. David, who had a broken spirit in him, he was tender of the dishonour which was brought to the Name of God.  
Secondly, As it is affencted with the Name of God, so it is also affencted with the Word of God, as in the place before-cited, Isai. 66.2. we find them both joined together, He that is poor, and of a contrite spirit, and that trembleth at my Word; and the Word in all the several kinds and Modifications of it.  
First, The threatenings and Comminations of the Word; it trembles at them: Thus 2 Chron. 34.27. it is noted of good Josiah, that his heart was tender, and he humbled himself before God, when he heard his words against that place, and the inhabitants of it, &c. And so Ezra 9.4. it is said that they trembled at the words of the God of Israel, because of the Transgression of them of the Captivity, &c. Yea, it is noted even in the men of Nineveh, that they trembled at the Preaching of the Prophet Jonah, and proclaimed a Fast, and put on Sackcloth, &c. This is the Nature of broken-hearted persons: Those that can sit under the threatenings of the Word, and be never moved or affencted with them, as if they had no matter of terror or astonishment in them, it is a sign that their hearts are harder than even the Nether-Milstone.  
And so, as for the threatenings of the Word, so the comforts of it also in the Promises; These they work upon a tender-hearted Soul; Having these Promises,( dearly Beloved) let us cleanse ourselves: There is nothing which more works upon Ingenuity, than Goodness itself.  
again, The Commands and Directions of the Word, these have likewise the same effect. God can but signify his mind to a broken spirit, and it presently yields and comes off to him: Thus Samuel to God, Speak, Lord, thy Servant heareth. Thus David, Thou saidst, Seek my face; my heart answered, Thy face, Lord, will I seek. And again, Lo I come to do thy will; yea, Thy Law is my delight. There's no better discovery of this broken-heartedness, than its pliableness to the Word of God. That is the second discovery.  
Thirdly, The Providence of God; It is much wrought upon and affencted by that; It is quick-sighted, and foresees judgement a far off, and trembles( as I said before) at the very shakings of the Rod: no more but so, My flesh trembleth for fear of Thee, and I am afraid of Thy Judgments, says David, Psal. 119.120. And this fear it is not idle in Him, but operative; it makes him presently to bestir himself, and to go and meet God by unfeigned repentance. This is the property of it.  
Lastly, This broken-heartedness is much discerned in its carriage towards others, whom it does accordingly pity and compassionate; as Paul, he wept for the miscarriages of the Philippians, and those amongst them, of whom I tell you weeping: And we see how full of bowels he was towards the Incestuous Corinthian. Christ Himself he wept over Jerusalem, in regard both of their miseries and sins which were the causes of them; and thereby teaches us to have the same bowels and affections in ourselves; and so we shall so far forth as we have this contrite spirit in us. It will make us to have a tender regard to the souls of other men, whether as going on in sin without remorse, or else as troubled and afflicted for sin: It will make us deal kindly and Christianly with them; and therefore Paul speaks thus to those which are spiritual, to restore with meekness those which are fallen, considering themselves. By these and the like Manifestations may this behaviour of heart be discovered. And thus far may this Point serve for trial.  
Secondly, It serves also for excitement, To persuade us, and stir us all up to endeavour hereafter all that may be, seeing this is that which is mainly acceptable. We should not satisfy ourselves with any thing below it: We should labour all that may be to bring our hearts into this frame of spirit whereof we now speak, and to get this tenderness which is here commended in us: where we must know, that this is not a Plant which grows in our own Soil, but is the alone Gift of God Himself. None can kindly break the Heart, but He that made it; and therefore we must have recourse to Him for it, and desire Him that He would please to do it for us.  
But because God works still by means, and does not these things for the most part immediately, therefore we must make use of those means which tend hereunto. What( may you say) are they?  
First, Let us attend upon the Word of God, which he has sanctified for such a purpose as this is. Jer. 23.29. Is not my Word like a Fire,( saith the Lord) and like an Hammer that breaks the Rocks in pieces? God has put a special Power into his Word for the breaking of mens hearts, and we have special instances of it to this purpose: Thus it was with St. Peter's Converts, Act. 2.37. When they heard these things, they were pricked in their hearts, and said unto Peter, and the rest of the Apostles, Men and Brethren, what shall we do? So long as they kept from the Ordinances, their sin it had no working upon them; but when they came once under the reach of this, then they were otherwise affencted; when Peter comes home to their Consciences, and deals plainly and roundly with them, tells them that they had crucified the Lord Jesus, the Lord of Glory, this it broken them, and wrought effectually upon them; and so it is likely to do upon any other besides. Thus we shall find it to be likewise with the jailor, what an hardhearted man was there? ye shall hardly meet with a more barbarous person; and yet ye may see how the Word of God broken him, and brought him to a most tender frame of spirit as could be possibly desired. So the Disciples which were going to Emmaus, ye shall find the same work of it upon them, Luk. 24.32. They said one to another, Did not our hearts burn within us, whiles he talked with us by the way, and while he opened to us the Scriptures? The Word of God it is very powerful to this purpose, and so the Scripture in plain terms expresses it, as in the Example, so likewise in the Doctrine, 2 Cor. 10.4, 5. The Weapons of our warfare are not carnal, but mighty through God, casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. And so Heb. 4.12. The Word of God is quick and powerful, and sharper than any two-edged Sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. So Psal. 29.4, 5. The voice of the Lord is powerful, the voice of the Lord is full of Majesty, &c. It holds good not only of the ordinary Thunder, whereof it seems there principally to be spoken; but likewise as well of the Thunderings of the Word, which has most powerful effects with it. As therefore we desire this tenderness and brokenness of heart in us, it will concern us to have recourse hereunto by attendance upon it, which has the experience of so much virtue in it. There are some kind of people in the World, which do shun this as much as they can, and thereby think to keep themselves as it were out of harms way, by withdrawing from such opportunities as these are; will not come within the compass of Preaching, or at least of such Preaching as may come home effectually to their Consciences; and what do they get by it? but from hence still to keep and retain their hardened hearts. But we learn a better way for ourselves in this particular, which is to close with such blessed opportunities as these are, that so we may have the benefit of them. Let us come to the Word, and let us desire God's blessing upon the Word, whereby it may become effectual to us, or otherwise all will be in vain, and to no purpose at all. That's the first means here to be taken notice of, by Application of ourselves to the Word.  
Secondly, Let us view our sins in all the Circumstances and Aggravations. What was that which brought David here to this brokenness of heart which was upon him? It was the serious Meditation upon his sin, as we may see in the third Verse of this Psalm, I aclowledge my transgressions, and my sin is ever before me. David had now taken his sins into Consideration; He viewed them in their weight, in their number, in their appurtenances; and this( through the blessing of God) wrought upon his heart. When people have no thoughts of their sins, or those which they have, but slight and perfunctory, they do consequently retain but hardened hearts with them; but when they shall begin to think seriously upon them, this will affect them; and this is that which therefore we are to do. Think of sin as it is in its own Nature, and as the Word of God does represent it to us: Do not think of it according to the judgments and apprehensions of a lust, and a mind engaged in it; but think severely and impartially of it; and this will be a means to soften thine heart, if ever any thing will. Think of sin as having judgement at the heels of it, which is the truest and most proper thoughts of it: This is that which the Scripture still does with us, to work this softness of heart in us; It propounds to us the Judgments of God as in this life, so especially in that which is to come; 2 Cor. 5.11. Knowing therefore the terror of the Lord, we persuade men, &c. And 2 Tim. 4.1. I charge you before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his coming. Often and serious thoughts of the Day of judgement, are very good helps to put the heart in frame.  
Thirdly, Let us look upon others, and see how it is with them; consider how many poor Souls are afflicted with the burden of sin upon them, and are humbled under it, and this will give us occasion to conclude that there is certainly somewhat more in it than we are for the most part ware of; why should we be hardened, whiles they are dejected?  
Lastly,( to add no more at this time) to take heed of presumptuous sins, and of lying in any known miscarriage; for that will very much harden the heart, and contract an obdurateness upon it, Heb. 3.23. Take heed( says the Apostle) lest ye be hardened through the deceitfulness of sin. Sin it is deceitful, and will harden all those that give themselves to it; so as that the more they commit it, the more they shall be confirmed in it: Therefore as we would avoid this, let us look to that. And so now I have done with the first general Part of the Text, which is the simplo Assertion, or Proposition, in these words, The Sacrifices of God are a broken heart.  
The second is, The Reiteration or Amplification of the same Proposition, in these words, A broken and a contrite heart, O God, thou wilt not despise. And this again may admit of a double Interpretation; First, as it may be taken in the literal sense; or, Secondly, as it may be taken in the extended. The literal sense is that sense which the words themselves carry and bear; which is this, That God does not despise a broken and a contrite heart, he does not think such a Sacrifice as this too mean for him; and to speak first of all of this.  
In all other things besides, the breaking of them, for the most part especially, takes from the valuation; those things that are of worth when they are whole, when they are broken they are of no account: But in the heart of man it is otherwise, this it is most precious at such time as it is most broken; and God Himself, who is the Maker and Owner of it, does not from hence ere a whit the less regard it, which yet he might seem to do from that excellency and transcendency which is in him, Psal. 113.5, 6. Who is like the Lord our God, who dwelleth on high, who humbleth himself to behold the things that are in Heaven and Earth? Though he dwells on high, yet he stoops to these things below; and what those things in particular are, he does more particularly signify in the place before alleged, Isai. 57.15. He dwells in the high and holy place, with him also who is of an humble and contrite spirit. This is not the manner of men, O Lord: Among men, the higher that any are themselves, the more apt they are to despise those which are low, and to carry themselves disdainfully towards them. But with God it is quiter contrary: He which is the great and high GOD, he does not despise the humble Spirit. There is nothing which God despises in any Creature but Sin, and that he despises under never so many glorious Qualifications, as to worldly respects. Let men have never such outward Excellencies and Perfections upon them whatsoever, Wealth, or Honour, or Beauty, or Strength, or what else we might name, if they be sinful and wicked with them, the Lord despises them, and so the Scripture expresses itself about them; The covetous whom the Lord abhors, Psal. 10.3. The proud, He knows a far off, Psal. 138.6. The froward, is an abomination to the Lord, Prov. 3.32. He that despises the Servants of Christ, Him does Christ Himself despise, as he signifies to us. But let men be in never such a condition otherwise, and God does not despise them; He despises them not for the lowness of their condition, because they are poor in Estate; nor much less does He for the lowness of their disposition, because they are poor in spirit; This makes them to be never a whit the less acceptable and pleasing to Him, neither does He set ever a whit the less account or esteem upon them.  
There are two things which are apt to provoke contempt; The one is, when a thing is absolutely evil; The other is, when it is but imperfectly good. Now a broken spirit might seem in the latter sense at least to be matter of despising, as that which does not seem to carry so much worth in it; Sacrifices, and Burnt-Offerings, and such performances as these are, they carry a great deal of pomp and splendour with them, from whence they might gain respect, and do obtain it in the eyes of men: but now a poor, broken, humble spirit, which weeps and mourns in secret, and lies flat in the presence of God, this is a poor and a mean business in worldly apprehensions; yea, but it is not so for all that in the eyes of God; He despises not the Prayer of the humble, He rejects not any which bring Him such Oblations as these, though they have nothing else to bring with them: As it was under the Law, those which were poor, and could bring but a pair of Doves, their Offering it was not despised; even so it is here.  
This now is a great encouragement to all the faithful Servants of God, let their condition be what it will be, that if they come with broken hearts before Him, He does not slight them, or despise them herein. The World they may be apt to despise them, and to despise such a frame of spirit as this is in them; look upon it as a piece of baseness, and weakness, and pusillanimity, a thing not becoming men; yea, but the Lord He does not despise them for it, and David seems to lay a special emphasis in that, O GOD, Thou wilt not despise it.  
again,( which is further for our comfort) as God does not despise the thing itself, so neither does he despise the lowest degree or measure of it; A broken and a contrite heart Thou wilt not despise, though it be not broken into so many pieces as might haply be desired. It is true, that God likes it the better when we are advanced to the highest measure and degree of Grace that can be in any kind whatsoever; and so amongst the rest, as to this matter of contrition and humiliation of spirit; but yet he despiseth not the smallest, where there is sincerity and endeavour after the greatest: God does not there despise the meanest, He will not break the bruised reed, nor He will not quench the smoking flax, nor he will not despise the broken heart; A broken and a contrite heart, O God, thou wilt not despise. Therefore let us not stand too much upon this, I am not humbled enough, the desire is to the thing, not to the degree. So much for the words in the first sense, as they may be taken considered in the letter.  
The second is, as considered in the Extent; and so here's that Trope which in rhetoric we call a {αβγδ}, wherein less is expressed than is intended. Thou wilt not despise it; that is, indeed, Thou dost highly esteem it: This it does carry somewhat more in it than as yet we have spoken unto, to wit, the wonderful respect and account which God puts upon a broken spirit: It is that which we shall observe all along through the whole currant of Scripture; and it may be made good in sundry particulars.  
First, In the care he takes of such, so as to keep off Judgments from them. We shall find that as any mens hearts have been more humbled and broken in them, so much securer they have still been from Calamities either public or private: Thus Josiah, because his heart was tender, and he humbled himself before God, therefore the Lord heard him, and preserved him from seeing the evil, &c. as we may see 2 Chron. 34.27, &c. So Manasses, because he humbled himself greatly before the Lord God of his fathers, therefore the Lord was entreated of him, and heard his supplication, 2 Chron. 31.12. So the Pinces in Rehoboam's time, that humbled themselves, because they humbled themselves, God spared them, and signifies that he did it for that reason, 2 Chron. 32.7. Because they have humbled, &c. So the Mourners, Ezek. 9.6. there was a mark set upon their foreheads, and they were preserved.  
Secondly, As God's esteem of humbled persons is discernible in hi preventing them from Judgments, so likewise in removing Judgments from them upon their humiliation: This is that which God also has done; where their hearts have been wrought upon by his Corrections, he has there relaxed his hand unto them; as a Father, that when the Child is made tractable, he throws the Rod away.  
Thirdly, In his bestowing of absolute and direct Mercies; This is another thing which God does in such cases: where he meets with broken and contrite spirits, he is there inclinable to show them favour, as we see in the Parable of the prodigal Child, &c.  
The use which we are to make of this, is to esteem of it highly ourselves. That which God Himself does so account of, should not be of low esteem with us, but we should prise it, and set highly by it; and that not only by commending it, and giving glorious Titles to it, but especially by contending for it, and by comforming to it. This is the best discovery, to show that we do not despise it, otherwise we shall interpretatively have but mean conceits about it.  
And again, when we have got it, to keep it, and preserve it as much as may be. Any thing by how much more we value it, by so much the more careful are we of it, to maintain it, and hold it with us: By this therefore shall we also( amongst the rest) show our esteem of a broken heart, when we are industrious to keep our hearts once broken, in a broken frame. This is done in the continuance of those means whereby it is first wrought; That which breaks the heart at first, will keep it tender after breaking, which is the Word of God set home by his Spirit, which is to be attended upon by us; and this joined with Meditation and Prayer. Those which neglect such Duties as these are, they soon contract some kind of hardness upon them, after some beginnings of mollification; which therefore we must be mindful of.  
And moreover, Take heed of surfeiting of the Creature, and the things of this life; worldly pleasures, and these outward comforts, being too greedily and earnestly pursued, and having too much delight taken in them, do oftentimes harden the heart, and take away the sense of us as to better things; yea, where the heart is in some measure softened, yet will cause it to return again to its former hardness, if it be not diligently and carefully prevented. But so much for that, and so ye have this Truth laid forth both in the simplo Proposition, and Additional Amplification.  
Now to look upon the Text in some further Circumstances of it. Here are divers things which might be very well noted and enlarged upon: as, First, We may observe how David was right here in point of judgement, and does by Meditation labour to strengthen himself in this Practical Truth. He understood the true Notion of Religion, and he does accordingly work it upon his heart, The Sacrifices of God are, &c. The scope of which speech in this his Prayer, is not to instruct and inform God, but to affect and provoke himself. From whence we may learn thus much in general, That the way to be right in the practise of Religion, is first to be right in the notion of it. We must first know what God here is, and wherein the true and sound Worship of God does principally consist, before we can frame ourselves to the practise and exercise of it, so as we should do: This is clear from the course which David takes in this particular place, who by this means stirs himself up. That he might the better work himself to this brokenness of heart indeed, he ponders and considers with himself, that this is that which is most acceptable in the sight of God.  
Now therefore accordingly in imitation of Him, we should take the like course with ourselves, when we find any backwardness upon us in this particular, or any aptness to rest in formalities, and the outside of Duties: If we be ignorant, let us inform our Judgments; and if we be forgetful, let us rub up our Memories in this particular, as David here does, Thou delightest not, &c. The Sacrifices, &c. This( through God's blessing) will be a means so much the better to bring us in frame.  
On the other side, the want of this shows us the ground of so much miscarriage. What's the reason that so many people in the World rest themselves satisfied in bare outward performances, and never care to have their hearts wrought upon, and their spirits warmed and enlivened in Duties? It is because they do not seriously weigh and consider this point which we have now in hand, That God is a Spirit, and that they that worship Him, must worship Him in spirit and truth, as our Saviour  told the woman of Samaria; or as David here expresses it in the Text, The Sacrifices of God are, &c. That's one Observation in the general.  
Secondly, As these are words of Truth, and proceeding from a sound judgement; so likewise words of Comfort, and proceeding from a well-satisfied Spirit: David did now comfort himself in this, as to his speeding and prevailing with God in this request which he makes to him, according to the present frame and temper of his own heart. He found his heart and spirit( through God's mercy) in some measure broken in him, and his soul moulded to an humble disposition, and from hence now is he the more encouraged in expectation of God's goodness in granting his Petitions. From whence we may also note thus much, That the temper of a man's own particular spirit in his approaches and addresses to God, is one of the best discoveries of likelihood for his success in those approaches. This is clear here from David's pertinent intimation. If he had offered never so many Sacrifices, and outward Oblations to God, he could not have been confident from these, nor durst not have put any stress in them: But when he considers the brokenness of his heart, and humiliation of spirit, this encourages and puts life into him, and causes him to expect acceptation; A broken and a contrite heart, O God, Thou wilt not despise: They are not only the words of Truth, but the words of Comfort.  
Thirdly, In that David here still makes mention of God in this business; The Sacrifices of God, in the first clause; and a broken heart, O God, thou wilt not despise, in the second. We see here what a Gracious Heart does especially look after in Religion, and the Exercises of it: namely, To approve itself to God, and to do that which is well-pleasing in his sight: David cares not how others stand affencted, so God Himself be satisfied and delighted.  
And there are two things especially, which make for this regard in him, and so consequently in every godly and spiritually wise man besides: The one is the Accurateness of his judgement, He is one who understands what is best, and so 'tis best to satisfy him; And the other is the Greatness of his Interest, He is one whom to please is most profitable, and advantageous, and necessary, and so 'tis best to satisfy Him likewise.  
First, The Accurateness of his judgement: Wise men desire in any thing to please those who best know and understand what belongs to the thing itself: Now this, as to the Worship of God, there is none which does so well as Himself.  
Secondly, The Greatness of his Interest; It is God to whom the Sacrifice belongs, and therefore He must be pleased in it, or else all's to no end or purpose: The Sacrifices which are to God, must in this sense be the Sacrifices of God.  
This then shows the Vanity of all such persons as mind this least in such things as these are. There are many that seek to please themselves, their own fancies, and corrupt imaginations, and that seek to please other men, and to gain applause and acceptance with them; but God in all is not regarded by them. Well, but David is of another disposition, The Sacrifices of God, &c. So much for that, and so also for this whole Seventeenth Verse.   

SERMON XIX.  PSAL. 51.18. 
Do good in thy pleasure unto Sion: build thou the walls of Jerusalem.  
There is a double capacity which every Christian does sustain, and in which accordingly he is considerable of us: The one is his personal, as he is a man alone by himself; and the other is his relative, as he is a branch and part of the Community, and a Member of that Body whereof the Lord Jesus Christ is the Head. And answerably hereunto there are mixed desires and affections in him, though subordinate one to the other; as do here appear and discover themselves in the holy man David in the cause of this present Psalm. As for his desires, which he breaths out for himself, of those we have spoken hitherto at large out of the former Verses; In these two last Verses which are behind, he expresses his desires and affections as to the public, so to the Church of God in general, and herewith shuts up the Psalm; In the former Verse signifying his Prayer which he puts up to God, and in the latter fore-speaks the issue and consequent of it. Our business at this time is his Petition, laid down in the eighteen Verse, consisting of two Branches, &c.  
IN the Text itself we have a Petition, consisting of two Branches; the one referring to the Church and State Ecclesiastical, and the other referring to the Commonwealth, or State Civil. That which refers to the Church, we have in those words, Do good in thy good pleasure to Sion; that which refers to the Commonwealth, we have in these, Build thou the walls of Jerusalem.  
We begin with the first, viz. David's Prayer for the Church, Do good in thy good, &c. Wherein again we have these three particulars considerable: First, The Place or Party prayed for, and that is Sion. Secondly, The thing prayed for to them, and that is to have good done them. Thirdly, The Modification of the request, In thy good pleasure, &c.  
For the first, The Place or Party prayed for, is Sion; whereby we are in one word to understand the Church of God: This in Scripture-Language is expressed by Sion, which was the name of an Hill within Jerusalem upon which the Temple was( after David's time) built by Solomon, and where whiles David lived, stood the Tabernacle, which was set up for the Worship of God. Under this name and expression does David here pray for the whole Church, whose practise is herein considerable for our example; and accordingly there is a double Notion in which we may look upon him; The one considered as a godly man, and so a Member of the Church: The other considered as a guilty man, and so an Offender of the Church: Either of these Considerations had an influence upon his praying for it at this present time.  
First, Considered as a godly man, he preys for it so; whereby he shows us the Nature and Disposition of every good Christian besides, as also the Duty of every one that pretends to an interest in the Church. This it is, even to pray for it, whosoever belong to Sion, they are engaged in the welfare of Sion, to pray and petition for it; take notice of that; this is clear from other instances in Scripture: Thus Psal. 53.6. Oh that the Salvation of Israel were come out of Sion. So Psal. 102.13. Arise, and have mercy upon Sion, for the time to favour her is come. And Psal. 137.1. By the Rivers of Babylon we sate down and wept when we remembered thee, O Sion. Still Sion, i.e. the Church of God, it has been in the minds and remembrance of the people of God, and ought to be so still.  
This may be made out unto us upon this Ground and Consideration; because namely, of that near relation which they bear unto it, and benefit which they receive by it: There is not a greater nearness of the Members of a natural Body one to another, than there is in the Members of the Mystical. Upon which account the Apostle Paul presses a mutual sympathy and compliance of affection, Rom. 12.5. We being many are one body in Christ, and every one members one of another. And 1 Cor. 12.27. Ye are the body of Christ, and members in particular. Now in the body, when one member suffers, all the members suffer with it; and when one member is honoured, all the members rejoice with it: Even so should it be likewise in the Church, every member should desire the good of the whole body, as of its own particular, which is much involved in it.  
And yet if we well consider it, how few are there which lay this to heart, which take care of the prosperity of Sion, and which are affencted with good will to it? Most men seek their own advantage, the enlarging and settling of themselves, but they are but few which do lay out their thoughts and endeavours for the good of the Church: Nay, it were well if some now and then were not employed in that which is contrary, which are haters and ill-willers to it, Psal. 129.5. Now for this purpose we are to consider the practise of this holy man David before us, who puts in this amongst his other requests which he makes to God, as that God would be good to Himself in the pardon and forgiveness of his sins, so moreover that he would be good to the Church, in showing all good favour to it: This he did out of a Principle of Grace and Goodness in him; and we should all of us labour to comform to this gracious disposition in him: We should labour for public Spirits, from whence we may mind not only our own particular interests, but the welfare of Sion; according to those famous examples which we have elsewhere in Scripture, in Moses, in Mordecai, in Nehemiah, &c. That's the first Notion, in which we may here look upon David in this his Prayer, considered as a godly man.  
The second is considered as a guilty man. David now reflected upon the mischief which he had done to the Church of God by his sin, which he had hereby scandalised and offended, and also provoked God to bring some heavy judgement upon it for his sake: And now therefore to make it some amends, he puts it into his Prayer, That God would do good unto it, as that which was the only recompense and satisfaction which he was able to make it. From whence we may note thus much, That the more scandalous any have been by their sin, the more fruitful they should be in their repentance, and turning from sin. This is that which David was here, and it has been likewise with some others in Scripture. Thus we shall find it to have been with the Apostle Paul, he was one which had persecuted the Saints, and made havoc of the Church of God, and( what in him laid) overthrown Religion, and the Faith of Christ: This he had done before his Conversion; Well, but what does he after it, when it pleased God to open his eyes, and to bring him to himself? Ye shall see it in the report which went of him in the Churches of Christ, Gal. 1.23. They had heard that he which persecuted us in times past, now preacheth the Faith which once he destroyed; Of a Persecutor, he became a Preacher. It was so likewise with the Jaylor, we know how barbarously he had used the Apostles, upon his Conversion he proved extraordinarily loving to them; and those whom before he had locked fast in Prison, now he washes their stripes, and sets meat before them. The Apostle Peter, Christ requires him when he was converted to strengthen his Brethren, as those, namely, whom he had shaken by his fall, and denial of his Lord and Master; and so of the rest.  
Now therefore accordingly we may from hence judge of the work of Repentance and Conversion what it is in us. That man, who truly repents of his sin, there is this property consequent in him, That he will endeavour to do good answerably to the evil which has been done by him: Look what wrong he had done to any one, he will now compensate it, and make it up; and by how much the greater wrong has been, so much the greater also shall be the compensation; they that stick at it, and refuse to do so, they do hereby discover their repentance to be but hypocritical. And so much of the first particular, to wit, the party prayed for, which is Sion.  
The second is, The thing prayed for about it, and that is, that it have good done it, Do good unto Sion, that which the Church is taught to pray for itself, Hos. 14.2. Take away all iniquity, and do us good,( as some Translators red the words) the same does David here pray for it, Do good unto Sion. What this good is for the particular which David here means, it is not expressed; but therefore we must take it in the latitude, and full extent, which is of good in all kinds, but more especially of such good as is proper and peculiar to the Church, considered as such, within its own circled and compass, which is spiritual and eternal good.  
Where for the ordering of our Prayers aright upon such occasions, we may take notice of these particulars. First, The free enjoyment of the Ordinances, and means of Grace: These make up a great part of the good of Sion, and we should be instant with God for his Church in this regard, that he would vouchsafe, and uphold, and maintain the Ministry of it: It cannot be well with him, where it goes ill at any time with those which are the Builders of it; where there is a want and decay of able and faithful Teachers, this must needs be prejudicial to the Church: Now therefore we should order our Prayers to this purpose, That God would sand labourers into his Harvest; and not only so, but that the work may thrive and prosper in their hands, as Saint Paul calls upon the Thessalonians, 2 Thes. 3.1. Pray for us, that the Word of the Lord may have free course, and be glorified; That the Ordinances may be not only in their Dispensation, but likewise in their efficacy and success: This it makes for the good of Sion also, and which we may take in as pertinent hereunto.  
Secondly, The Extirpation of errors, and Heresies, and the Promoters of them, this is likewise conducing to the good: It can never be well with the Church, any further than as God is pleased to convert it by his over-ruling power,( who can bring good out of evil) when as the Tares and Thorns of false Doctrine shall spring up in it, and be suffered so to do. Therefore as ever we desire the welfare of it, we must bend our Prayers to this particular: These were such things as Christ found fault with in some of the Churches of Asia, as we shall find in the Revelations, and which Saint Paul also took such care of in those several Churches which himself had to do with.  
Thirdly, The Multiplication of Converts, that's another thing pertinent hereunto. The welfare of Sion lies much in the number of those which belong unto it: Therefore we find it to be recorded in the Acts of the Apostles, That the Lord added to the Church daily such as should be saved, Act. 2.47. And Act. 16.5. so the Churches were established in the Faith, and increased in number daily. And Acts 5.14. Believers were added to the Lord, multitudes both of men and women: this is mentioned as a great happiness of the Church, and so it is, which therefore accordingly calls for our prayers.  
Lastly,( to add no more of this kind at this present time) the concord and agreement of Believers amongst themselves; this is another thing of the same nature with it; it was well with Sion in those days when( as it is recorded of the Apostles) they were all of one accord in one place, Act. 2.1. This is much for the good of the Church as any thing else, and does as much need and require our Prayers and Petitions for it, That Believers may be perfectly joined together in the same mind, and in the same judgement, 1 Cor. 1.10. How happy and good a thing is this! Psal. 133.1. In these and the like particulars may this good which David here preys for as to Sion, may be specified and drawn out unto us, especially as relating to that which is spiritual, and within itself.  
But yet we may understand it also,( if we will) as I said before of Good at large, in the whole latitude and extent of it, that whatever shall appear to make for the good of Sion, that it may not be denied unto it, but that it may be made partaker of it. Here's a blank to put in what ye please, as there may be need and occasion for it. So much also for the second particular, which is the thing itself that is desired, That good be done to it.  
Now the third is the Modification of the request, in this word Birtsonka, In thy good pleasure. And this again may admit of a threefold emphasis, or impression which is upon it: First, It is a word of Influence, as denoting the Spring and Original whence this good which is desired for the Church, must proceed, and that is the love and favour of God. Secondly, It is a word of Limitation, as signifying upon what terms David begged and made this Prayer to God, and that is with respect had to the good-will and pleasure of God. Thirdly, It is a word of Insinuation, as arguing from God's affection, to the expression and manifestation of it: because he bears good-will to Sion, therefore to do good unto Sion: All these are in it.  
First, I say, this Expression, In thy good pleasure, or in thy favour. It is a word of special Influence, and does denote unto us the Rise and Spring of all good to be expected to the Church, which is the love and good-will of God. David does not now come to God for his Church upon terms of merit or desert, but only upon terms of favour and free Grace, Do good in thy good pleasure. And this is that which all must still do, even the best that are; they must thus make their addresses to God even in the behalf of the Church itself. And the reason of it is this, Because we are all Debtors to God, and stand obnoxious to him; we deserve no good from him; and that good which already we have, we have in a manner forfeited by our miscarriages; therefore it must be free Grace and Favour that must set us right, there's nothing else which will be helpful to us: when we have done all we can, we still remain but unprofitable Servants, and must pled for pardon where we have done the utmost that we are able to do. And it is our great comfort and encouragement, that we may be able to do so; that God will suffer us to deal with him upon these terms, and to have recourse to his Grace and Mercy for the doing of good unto us.  
For which purpose we should be excited to the improvement of it all that may be: Let us renounce all desert in ourselves, and flee wholly to the Grace of God in Christ, which is the best weapon to deal with him by; To come with ropes, as it were, about our necks, as the Syrians to the King of Israel, and say the King of Israel is a merciful King, and lay down all kind of confidence in ourselves, or any thing which is ours, whatever proud persons may sometimes pretend in a flourish, yet this at last will prove their best refuge. That's one emphasis in the expression, In thy good pleasure, as a word of Influence.  
Secondly, It is a word of Limitation; a Limitation not of God, but indeed of his own Prayer and Request: As if he had said, Lord, I do very earnestly beg of thee, that thou wouldst do good to thy Church; but I do not herein go about to limit thee, or consine thee, or prescribe thee, but I leave it wholly to thyself: Do good in thy good pleasure, that is, as shall seem good and best in thine own eyes to do. This is another thing considerable of us, in the ordering of our requests to God, we must still refer them to the good will of God.  
And that in all particulars: First, As to the matter of the thing itself which we desire should be done: We must not limit God here. Thus David here in the Text, as we had it in the word before, Do good; but what good, that he does not express, but leaves it to God's own disposing, and as in this second word, to his good pleasure, so must we do likewise.  
This is not so to be taken as if we might not in some particular cases make mention of our particular wants, and accordingly desire a particular supply of them; for so we may as we have occasion hereunto. God hath planted a self-love in us, which is not sinful, but for the preserving of our nature, upon which ground we may ask of him those things which are suitable hereunto; as in case of sickness, we may particularly pray for health; in case of danger, for preservation; in case of uncertainty, for direction; and so for the like. But the meaning of it is this, That we ask not any thing either for ourselves or others, especially of outward comforts, absolutely, and peremptorily, and indefinitely, but in subordination to the will of God: Lord, if thou seest such things to be fitting, and requisite, and expedient for me or others, I beg them of thee; but otherwise, Not my will, but thy will be done; according to thy good pleasure for the matter of it.  
And so again likewise for the means, not to limit God in that neither: As we oftentimes pitch upon a particular, so sometimes for the means to it. Are not Abana and Pharphar, Rivers of Damascus, better than all the Rivers of Israel? But we must herein also submit ourselves to God.  
And so further, for the time of accomplishment, leave it to his good pleasure here also. We are commonly all for the present, when we would have any thing to be done for us: but God's time is still the best, which we are to refer to him as well as the other. Indeed there is sometimes a lawful provoking and putting him in mind, as we find the Church to do, Psal. 102.13. Thou shalt have mercy upon Sion, for the time to favour her, even the set time is come. And so the Souls under the Altar, How long, Lord, holy and true, dost thou not judge and avenge our blood? &c. Rev. 6.10. Thus there's a calling upon God to hasten, which may proceed likewise from a spirit of Faith; but yet it is still with a submission to his good will, in this, as in the other particulars, both for matter and means. And there are two special Attributes in God, which make for this frame of spirit whereof we now speak: The one is the Wisdom of God, whereby he knows what is best for his Church in all circumstances: And the other is the goodness of God, from whence he is ready to order and dispose that particular good unto them. That Soul which is apprehensive of these two, has cause to be very much quieted and satisfied in the good pleasure of God, and to refer all unto him.  
And therefore now accordingly we should frame ourselves hereunto. We should take heed of limiting the Holy One of Israel, by desiring any of these things which we have a mind to peremptorily from him; as those, who should rather count it our happiness to be under the conduct and guidance of a wiser and stronger than ourselves, whom we may commit ourselves unto. And that's the second emphasis in this expression, According to thy good pleasure, as it is a word of Limitation.  
The third is a word of Insinuation, as it seems to carry the force of an Argument in it, and that thus: Lord, Thou bearest a special love and affection to Sion, which is thy Church above all others besides; Now therefore according to this affection which is in thee towards it, be pleased to do good to it; as the Sister of Lazarus to Christ, Lord, he whom thou lovest is sick, Joh. 11.3. whereby she would persuade him to be active for his recovery. So does David here now to God in behalf of the Church, Do good of thy good pleasure to Sion; that is, according to thy wonted favour and loving kindness towards her. It is a great encouragement in our addresses to God at any time for his poor Church to have the advantage of his own affections to it, which will prevail with him so much the easier to goodness upon it.  
The reason of it is this, Because God delights to be like himself, He is good, and does good; and He is yesterday, and to day, the same for ever: Therefore those Bowels which persuade him to do good to the Church at first, persuade him still to the Continuance of it.  
This may teach us this cunning piece of skill in our dealings with him; when we have occasion at any time to come before God for the welfare of his Church,( as when had we ever more occasion to do than now we have?) let us urge him upon this present Consideration, That it is such as he has been pleased to make choice of as his peculiar treasure and delight, and to place his love and affection upon them; so as we may argue and reason with him thus, Do good to Sion in thy good pleasure, i.e. according to thy wonted loving kindness.  
But yet there is still a further reference of these words, which may be made of them, than as yet we have mentioned; and that is, by taking this expression of God's good will or favour, not only in relation to the Church, but to David Himself; and that in this Explication. David, as we have heard already at large out of this Psalm, had been in a sad and deserted condition by reason of his grievous sins; God had hide his face from him, and expressed himself as an Enemy against him; but now at last by humbling himself deeply in the presence of God, and earnest and constant Prayer made unto him, had probably got some testimony of God's love and favour towards his Soul, that he was now pacified and reconciled unto him. And now this is the improvement which he makes of it, to beseech him now in the behalf of his Church. As if he had said, Lord, if I have found favour in thy sight, and thou bearest any good will unto me, as I have ground to hope thou dost, why then be pleased to do good unto Sion, let me obtain this request at thine hands, &c. And according to this sense, there are two things considerable in it: First, That none can pray to God with any encouragement in the behalf of his Church, which are themselves in a state of actual estrangement and alienation from him. Secondly, That those who are themselves in terms of favour and communion with God, they cannot better improve it, than in the behalf and welfare of the Church of God.  
First, I say, That those which are themselves in a state of estrangement and alienation, they cannot so happily and successfully pray for the Church. This we gather from the course and order which is here taken by David, who till he had made his peace with God himself, never makes any mention at all of Sion, as here he does, as conceiving it had been in vain to do so; and so it had: None can come to God boldly for others, which are at terms of distance and variance with him themselves. Intercession it is founded in Affection, and supposes that party to be in favour which so intercedes.  
This instructs us in two things: First, We hence see what a sad thing it is for any to be in a state of difference with God, for any to lye under any particular guilt which is charged upon their Conscience. It is very grievous as in many other respects and considerations besides, so for this amongst the rest, as it does hinder and obstruct mens prayers in behalf of the Church: so long as David was under the guilt of his sin, and God had not taken away that from him, so long was he kept back from so freely, or at least so successfully praying for the Church, as we find him after to do.  
Secondly, This teaches us likewise what course is to be taken with us for our speeding in our suits for the Church; namely, to clear our own Consciences, and to set things straight betwixt God and ourselves; otherwise we shall rather provoke God to pour forth some judgement upon ourselves, than to show forth any good upon the Church. And so much may be spoken of that first Point.  
The second is this, That those who are themselves in terms of favour and good liking with God, they should improve it all they can for the good and welfare of the Church. This is that which David does here: He had no sooner recovered himself from that distance which was betwixt God and his Soul, and got some glimpse of his favour towards him, but this is the use which he makes of it, even to entreat God for Sion, Do good in thy good pleasure to Sion. This is that which we have commended unto us in some other places, as Isai. 62.6, 7. I have set Watch-men, &c. Ye that are the Lord's Remembrances,( i.e. ye that are in favour with him) keep not silence, &c.  
And the reason of it is this, namely, Because this is one end for which God is pleased to take them into favour, and they have from hence a good occasion and opportunity afforded unto them. As Mordecai  told Esther, who was advanced into the favour of Ahasuerus, when he desired her to speak to the King in the behalf of the Jews, Who knows whether thou art come to the Kingdom for such a time as this? Esth. 4.14. As those who enjoy the favour of Princes and of great Ones here upon the Earth, they are to improve it for all good advantages to the Church of God: so those also which enjoy the favour of God, and have more especial Communion with Him, they should improve it to the same purpose likewise, as that which God Himself does expect and look for from them.  
Therefore let this serve to persuade us, and to excite us hereunto: We cannot better improve our interests in God, than upon such occasions, nor better to his liking and approbation. He takes it very well and kindly from us, when it is thus with us; and he does sometimes open himself more freely to us for this very end; therefore he gives his Servants now and then more enlargement of heart, more freedom and holy boldness and familiarity with him, that they may be more earnest and importunate with him in the cause of his Church; and it concerns them to use it accordingly. As the Prophet in Isai. 62.1. For Sion's sake I will not hold my peace, and for Jerusalem's sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. Whatever we make mention of besides, we should be sure not to forget this, nor to leave it out of our Prayers. No, but in all other of our Petitions, and upon all other occasions of our addresses to the Throne of Grace, still remember to speak a word for this, as the Prophet David does here before us. His main Errand to God at this time, was to seek his face in behalf of Himself, to beg the pardon and forgiveness of his sin, and some assurance hereof to his Conscience; but now when he was once engaged, and his heart was up, he puts in likewise for the good of Sion. Thus( I say) should we do likewise in conformity to this blessed example; we should not be all, or only for ourselves, and private accommodations, but be mindful likewise of the people of God, and the state and condition of the Church, to offer and present that to him, and to entreat him in it. This was the constant practise of this holy man in other places besides, when his heart was well warmed in seeking to God for his own condition, he was drawn out further for the public, as Psal. 28.9. after private requests put up to God, he comes in with this close, Save thy People, and bless thine Inheritance; Feed them also, and lift them up for ever. As if all other respects to himself had been of little worth to him, where this also was not minded and regarded. Thus we may take this word of favour and good-will here in the Text, as relating also to that favour which himself now enjoyed from God, and which he would improve in this general Supplication for the public good. So we have the third particular in this first general, to wit, The Modification of David's request; and so the first general itself, which is that branch of David's Petition as concerned the Church or State Ecclesiastical, in those words, Do good in thy good pleasure unto Sion.  
The second is which concerned the Commonwealth, or State Civil, in these words, Build thou the walls of Jerusalem: which words although if we please, we might perhaps take synonimously, as giving the same Truth in a variety, and duplicity of expression, as agreeable to other passages before all along in this Psalm: yet I had rather to take them variously, which is a great deal more full and significant, and so we shall now at this time, as extending David's Prayer from the one to the other, i.e. from the Church to the State. Jerusalem it was the chief City of that Kingdom whereof David was Head and governor, and so does fitly resemble the State and Commonwealth, which he was moreover concerned in for the wishing of good unto it. There are two things which we may here briefly take notice of, First, The Connexion; and, Secondly, The Order. The Connexion, the State with the Church, Jerusalem as well as Sion: The Order, the Church before the State, Sion before Jerusalem; either of these are here considerable.  
First, To take notice of the Connexion; here is Jerusalem together with Sion; David he makes mention of this, as well as of that, and makes room for it in his Prayer, the good and welfare of the Civil State or Commonwealth, Build thou the Walls of Jerusalem; this is that which he goes to God for, and for which he depends upon him as to the accomplishment of it. The Walls of Jerusalem do signify whatever may conduce to the welfare and prosperity of it, and it lies in sundry particulars.  
First, We may take it( if we will) literally; the Walls for the Structure itself, and place of Habitation: There is good cause for seeking to God for the building of these, for his Providence is much seen in it, and conversant about it. It is He by whom Cities stand, for the very frame and outward Constitution: Except the Lord build the House, they labour in vain that build it; And except the Lord keep the City, the Watch-man wakes but in vain, Psal. 127.10. God has of late more especially taught us of this City this Lesson in particular, to seek to him for the building and repairing of the walls of our Jerusalem, by the late sad Fires and ruins of Houses amongst us; and we cannot too much be sensible of it, or affencted with it; it does justly call for this Prayer from us, Build thou the Walls of Jerusalem.  
Secondly, By these Walls we may understand the Persons and Inhabitants, and especially those which are Magistrates and Governors in it. Valiant men are the Forts and Castles of a City: It was the saying of the Heathen orator, and it is agreeable to the Scripture-Language, wherein David's Counsellors and Men of War, his Worthies and Assistants in Government, they are set forth by the expression of his Towers, or some such thing as that is. This is a Prayer very necessary likewise for Magistrates, and those which are in Authority, that God would counsel them, and strengthen their hands, and be assistant to them in the Governing of his People.  
Thirdly, Good and wholesome Laws, and those especially drawn out into execution; these do make up a part of this Head also: These are walls of defence and security both to that State and City which are made partakers of them, which otherwise will be but in a weak condition. Righteousness exalteth a Nation, as the Wise-man Solomon tells us, Prov. 14.34. And so Isai. 32.17, &c. The work of Righteousness shall be peace, and the effect of Righteousness quietness, and assurance for ever; And my people shall dwell in a peaceable habitation, and in sure dwellings, &c.  
Fourthly and lastly, The Trade and Commerce; these are Props and Sustainers of a State. Thus it is said of Tyre, That her Merchants were Princes, and her Traffiquers the Honourable of the Earth, Isai. 23.8. And so of Babylon, Revel. 18.23. Her Merchants were the Great Men of the Earth. These and the like( by way of Explication) may come under this Notion of the Walls of Jerusalem. Now for all these laid together, there must be recourse had to God for the succeeding of them; as it is He who says to the Temple, Thou shalt be founded; so to Jerusalem also, Thou shalt be built, Isai. 44.28. And therefore( here with David) we must go to Him for it.  
Now the Consideration hereof does therefore justly meet with the neglect of too many in this particular. As there are many which have no thoughts of Sion, so as to think what may become of that; so neither have they thoughts of Jerusalem, so as to care what may become of that neither. There are few men of public Spirits, and whose minds are drawn out in the advancing of the common Good, so long as they may be but well( as they think) for their own particular; that their Houses and Dwellings may be enlarged, and their Walls lifted up in height, and their Estates and Families increased, it is no matter what becomes of the public, let it sink or swim; even Sion and Jerusalem both they may even shift for themselves; for as for them, they care for none of these things.  
If they have perhaps now and then some kind of thoughts of them, which their occasions may put them upon; yet how few are there which take the right way and course for it? Some think to do it by their Policy, and Worldly Wit; others to do it by their Money, and Worldly Wealth; a third to do it by their Interest, and Worldly Compliances: but very few which either think or endeavour to do it by their Prayers and Addresses to God as it becomes them to do, and as is the most expedite way for them, and most likely to take effect. Now how far are such persons as these from the temper of this man after God's own heart? But so much of that first Point, the Connexion of these two both together, Jerusalem with Sion.  
The second is the Order in which they stand one to another, Sion before Jerusalem: This is the Method of David's care and prayer here in the Text, and so consequently a good Rule of Direction and Intimation to ourselves. We see here what is to be preferred and pre-esteemed by us, where our endeavours must first begin; and that is, as to the advancing of the good and welfare of the Church: First, Do good to Sion; and then, Build up the Walls of Jerusalem; the Church before the State; this is the Order of Scripture, and the same which has been taken by holy men of God in it, their care has been first of Religion before of Civil and Secular Concernments.  
And there's a double ground for it: First, The Excellency of this above others: It is a part of Wisdom and Prudence still to bestow the greatest and special care upon that which is of chiefest concernment. Now this is Sion in respect of Jerusalem; It is that which is of greatest worth: The Lord loves the Gates of Sion, more than all the Dwellings of Jacob, Psal. 87.2. God's Church it is much dearer to him, than the whole World besides, which does not stand nor subsist but with some respect had thereunto; therefore first take care of that.  
Secondly, As in Consideration of its Excellency, so also of its Influence: The Good of Sion, it makes for the Building of Jerusalem; and the more that Religion is advanced and encouraged in any City or State, the better shall it be for that City or State in which it so is. Religion it does not usually go alone, but confers many blessings with it besides itself; and in a State professing Religion, is an advancement to the State itself; which therefore would be first attended, if but as the means leading to such an end.  
This now teaches us what to do ourselves in such cases as these are, where to begin and lay our chiefest care. The generality of the World are for the most part very prosperous in this business, and begin at a wrong end. O Cives, Cives, quaerenda pecunia primum est, Virtus post nummos. That's the Method of the World, to seek for Wealth first, and leave Virtue till afterwards: But the Scripture teaches us far otherwise, both in the Rule, and also in the Example; In the Rule, Matth. 6.33. Seek ye first the Kingdom of God, &c. And in the Example here in this Text, which we are now to take out to ourselves.  
The want of Observation of this, has caused so much trouble in the World, as these latter times have been sensible of, in that men have thought it better Husbandry to repair the Walls of Jerusalem, than to make up the ruins of Sion, and so have begun with that rather than this. It's true, in some cases, and in some particulars, there's a necessity of first building Jerusalem, so far forth, namely, as it has an influence upon the building of Sion, as in some respects it has: The Good of the Church does in some regards depend upon the welfare of the State, which must be supposed and antecedent to it. Where there is not peace and strength in a State, there the Church cannot be upheld in glory and beauty of it, against those which are Enemies to it: But where this now is in some measure vouchsafed and granted already, that any State does subsist for the main, and is only defective in circumstantial Accommodations, there to prefer the Accommodations of the Commonwealth before the Settlement and Establishment of the Church, this is irregular, and contrary to the care of the Prophet David here in this place.  
Besides, There is this in it, That for the most part it carries great distractions and disturbances with it, and interrupts and perplexes men in their work: For we'll do nothing till the State be settled, and God will do nothing till the Church be settled; and so betwixt both, the whole business hangs in suspense, and can go neither backward nor forward.  
Therefore it will be a great part of our wisdom to submit to God in this particular, and to use that method which he prescribes unto us, which is here set down before us; where the Question is not concerning the things themselves, but concerning the order: It is lawful and necessary likewise to pray for one as well as for the other, and God himself delights in both. He says to Jerusalem, It shall be built; as well as to Sion, Thy Foundation shall be laid. All the difference is about the pre-eminence, which in all reason is to be given to this latter, to Sion before Jerusalem, as it is here in the method of the Text, Do good in thy good pleasure, &c. And so much also for this eighteen Verse.   

SERMON XX.  PSAL. 51.19. 
Then shalt thou be pleased with the Sacrifices of Righteousness, with Burnt-offering, and whole Burnt-offering: Then shall they offer Bullocks upon thine Altar.  
The beginning of this Psalm, and the end of it, carry a very good agreement and correspondency of one to the other: For it begins with Prayer and Supplication, and it ends with Praise and Thanksgiving. And indeed this end it does best become that beginning: Our hosannas, do best conclude in hallelujahs; and our Petitions for Mercy, in our Returns of Thankfulness and acknowledgement; which is that which David offers to God upon the condition of hearing his Prayer, in this Verse which I have now red unto you, Then shalt thou be pleased with the Sacrifices of Righteousness, then shall they, &c.  
IN this present Verse we have two general Parts considerable: First, An Expectation of Favour: Secondly, An engagement to Duty. The Expectation of Favour, that we have in the first Branch, Then shalt thou be pleased with the Sacrifices, &c. The engagement to Duty, that we have in the second, Then shall they offer Bullocks upon thine Altar.  
We begin with the first, viz. The Expectation of Favour, Then shalt thou be pleased, &c. Wherein again we have three particulars more: First, The Service tendered, and that is the Sacrifices of Righteousness. Secondly, The Acceptation of this Service in this, Thou shalt be pleased, Thirdly, The Occasion or Ground of the Acceptance, Then.  
For the first, The Service tendered, it is here expressed to be the Sacrifices of Righteousness; this is that which Christians are called upon to present to God in their approaches to him, Offer unto God the Sacrifices of Righteousness, as it is Psal. 4.5. Now this expression it may be taken two manner of ways: Either, First, By way of Specification; or, Secondly, By way of Qualification. By way of Specification, so the Sacrifices of Righteousness is as much as Righteous Sacrifices: By way of Qualification, so the Sacrifices of Righteousness are such Sacrifices as are performed after a right and due manner.  
First, To speak of the former, The Sacrifices of Righteousness taken specifically; These are all such Sacrifices as are commanded by God himself, whether such as are so properly, as all those Sacrifices which were under the Law. The Legal and Levitical Dispensations, so far forth as they were of God's Injunction and Institution, they were Sacrifices of Righteousness. Or, Secondly, Such as are so improperly and metaphorically, as the Dispensations under the Gospel, these are also Sacrifices of Righteousness, and principally intended here by the Psalmist.  
Now these are of several distributions, I'll but name them briefly to you: First, The Sacrifices of Contrition and Humiliation, the Sacrifice of a broken Heart, this we have had mentioned in the Seventeenth Verse of this Psalm; and it is such as God is wondrously pleased withal, when as with the Knife of Repentance and Mortification we do kill and slay our vile affections in us.  
Secondly, The Sacrifice of New Obedience, in yielding up ourselves to God to be at his disposing; as the Macedonians they gave themselves to the Lord, 2 Cor. 8.5. And Rom. 12.1. Present yourselves a living Sacrifice to God, &c.  
Thirdly, The Sacrifices of Faith, in the daily presenting and improving Christ's once offering up himself to God for us, when we do lay hold upon Christ by Faith, and make the best of his sacrificing of himself, we do present a Sacrifice of Righteousness to God.  
Fourthly, The Sacrifice of Alms and charitable Contribution, Heb. 13.16. With such Sacrifices God is well-pleased; and Phil. 4.11. A Sacrifice acceptable, well-pleasing to God: yea, it is preferred before all other. God will have Mercy and not Sacrifice, so Prov. 21.3, &c.  
Lastly, The Sacrifice of Praise and Thanksgiving, Psal. 50.14. Offer unto God Thanksgiving. Hos. 14.2. The Calves of our Lips. And Heb. 13.15. The Sacrifice of Praise, i.e. The Fruit of the Lips, giving thanks. And thus much for the Sacrifices of Righteousness, as they may be taken by way of Specification.  
The second is by way of Qualification, Sacrifices of Righteousness, i.e. Sacrifices rightly performed. Thus Mal. 3.3. That they may offer to the Lord an Offering in Righteousness; this is that which God looks at principally above any thing else. It is not only the kind of the Sacrifice, but the carriage of it, to seek the Lord after a due order, 1 Chron. 15.13. As first, In Faith, which includes in it the Righteousness of the Person. The Sacrifice of unrighteous persons cannot be the Sacrifice of Righteousness, nor well-pleasing, it is an abomination to the Lord. Secondly, In fear and holy reverence, as apprehensive of the greatness of God's Majesty, Psal. 5.7. In thy fear will I worship towards thy holy Temple. And Heb. 12.28. With reverence and godly fear. Thirdly, In zeal, and fervency of spirit, it must be the right fire, Rom. 12.11. Fervent in spirit. And so much of the first particular observable in this first general, viz. The Service tendered, The Sacrifice of Righteousness.  
The second is, The Acceptation of this Service, Thou shalt be pleased with them. Whence we note, That God takes a special delight and complacency in holy Services which are presented to him; He is well-pleased with the Sacrifices of Righteousness; this is clear from sundry examples: Thus it was with Abel, God had respect to him and to his Offering, Gen. 4.4. Thus it was with Noah, God smelled a savour of rest in his Burnt-offerings, Gen. 8.21. Thus it was with Elijah, God answered his Sacrifice by Fire, as a testimony of acceptance, 1 King. 18.38. So the Apostles, when they were joined together in Prayer, the place was shaken there where they assembled, Act. 4.31. This shaking, it was a token of Gods liking and approbation of them in that service. Still upon all occasions we shall find how God has taken special delight in his Peoples Sacrifices: And that upon sundry considerations:  
First, As they are the accomplishment of his own most holy Commands; God has required the Sacrifices of Righteousness, now therefore he cannot but approve of them, and be well-pleased with them, as a performance of what himself has required, as every one is well-pleased in the doing of what themselves desire should be done.  
Secondly, As the fruits of his Spirit, and the effects of his own assistance: God does not only require these Sacrifices, but also enables to them, and upon that account is well-pleased with them. The Sacrifices of Righteousness they come from the God of Righteousness; and because they come from him, therefore they are acceptable to him, and he takes delight in them.  
Thirdly, As they bring Glory to his Name, and advance him, and set him forth in the World, he delights in them so; Whoso offereth praise, glorifieth God, Psal. 50. ult. Though there be no real accession of any benefit to God from any thing which is done by us, who is self-sufficient in his own Nature, yet his Name is manifested and declared in the World occasionally from our weak endavours, which he is pleased in goodness to accept of.  
And this now should so much the more encourage us in the service of him. It is a great matter in point of service to deal with one who is of a candid disposition, who is gracious and ready to accept of what is done by those which come to him: Thus is God to those which are his Servants, He does accept of their poor endeavours towards him: The Lord hath heard my Supplication, the Lord will accept my Prayer, in Psal. 8.9. And so Cornelius, Act. 10.4. Thy prayers and thine alms are come up in remembrance before God. And so Hezekiah, Isai. Chap. 38. Vers. 5. Thus saith the Lord, &c. I have heard thy prayer, I have seen thy tears, &c. This( I say) is a very great encouragements, and so has been esteemed, for which cause David blesses God for it, Psal. 66.20. Blessed be the Lord, who hath not turned away my prayer, nor his mercy from me. For a man to present his Petitions, and to have them received, this puts life and cheerfulness into any: but it has cause to do so in our Petitions to God more especially, He will accept, &c.  
But further,( that we may take it in the full sense) we must take it not only emphatically, but exclusively; God will so accept of the Sacrifices of Righteousness, as that he will accept of none besides: whatever other Sacrifices besides are presented to him, they are odious and abominable with him, and he does by no means regard them, that so we may give the greater heed to that, as we shall have occasion to see more anon. And that's also the second particular, viz. The Acceptation of the Service, Thou shalt, &c.  
The third is the occasion, or time for it, that we have in the word Then, Then thou shalt, &c. This refers to what went before in the precedent Verse, &c. and we may take it with this Explication: Then, when thou hast purged away my sin, which did redound to the guilt and damage of the whole Nation, whereof myself am the Head; Then shalt thou accept of Sacrifices from us, and our Services shall be well-pleasing to thee. This word Then( to give you the full emphasis of it) seems to carry a double reference with it; The one as to the point of Sacrifice, and the other as to the point of Acceptance: As to the point of Sacrifice, thus; Then, when thou hast been pleased graciously to bestow upon me a broken heart and a contrite spirit, and such a spiritual frame of soul as thou requirest, Then shall I be able to offer up the Sacrifice of Righteousness to thee, which otherwise I shall not be able to do. As to the point of Acceptance, thus; Then, when thou hast been pleased to pardon and remit my sin unto me, Thou wilt then be well-pleased with the Services which comes from me. According to either of which references fastened upon the words, there is a double Truth contained in them.  
First, As to the point of Sacrifice, we learn thus much, That we can never perform holy Services, till we have gracious and holy Hearts. Then shalt thou accept the Sacrifices of Righteousness, that is, Then shalt thou have such Sacrifices of Righteousness as may be acceptable to thee, when thou hast given us that broken spirit, which is a thing so well-pleasing to thee. This is that which must be laid for a Ground, That our Heart be good before our Performances.  
And the reason of it is this, Because the Heart it is the Spring and Fountain of all our Actions, and such as does give virtue to them, from whence there is a correspondency of one to the other; if the Heart be good, all is good with it. And so on the contrary, this it has influence upon all the passages betwixt out Souls and God, who accounts of us answerably thereunto.  
Therefore this teaches us what chiefly and principally to look after. There are many who when they come before God, look at nothing but their outward man, and the external part of the Performance; think if they present their bodies before God, they have done as much as is required of them, that their Sacrifices are Sacrifices of Righteousness upon that account: But, alas, this will not serve the turn, there's somewhat else which is to be looked after by them, and that is their inward man, that God would sanctify and fashion that.  
And so likewise where God has wrought Grace already,( as he had here done in David) that he would upon occasion stir up this Grace in them, and sit them for such and such Performances, as David here did. David was now desirous to offer up unto God righteous Sacrifices, and how does he make way hereunto? By begging of God a contrite spirit; for so those words in the Verse before are to be understood by us, The Sacrifices of God, &c. not only as words of Asseveration, but as words of Insinuation, as signifying his own desire to have such an heart bestowed upon him: This was David's drift in that expression, and this of the occasion, as to Sacrifice.  
Secondly, Take it as to Acceptance, Then shalt thou accept, &c. Namely, when thou hast pardonned my sin, &c. for this Then it runs back to all which was said in the Psalm before; and in particular amongst the rest, to these of pardoning his sin, &c. From whence there is this in it, That God never accepts of our Services till he is first well-pleased with our Persons, Then shalt thou, &c. Then, and then exclusively. This is clear from divers places of Scripture, and it holds good both as to the accepting of our persons in general in point of Justification, as also to the acceptation of our persons afterwards in point of Reconcilement. For a Child of God, though he may be accepted of God as to general favour, yet he may be under particular displeasure, as even David himself: Now this latter is an obstruction to his acceptance in his Services, and causes God to express himself against them, which is more proper to the case in hand: for this was the condition of David; His person was accepted in general before this prayer which was made by him, but he was under a Cloud in particular, and this he desires might now be removed in order to the Acceptation of his Sacrifices. So then here is the case clearly before us. As for wicked and ungodly persons, which are as yet in their natural condition, and out of Christ, their Sacrifices are so far unacceptable, as that they are wholly abominable, and that proceeding from the enmity and contrariety which is in their persons. again, as for the Servants of God, which are regenerated and become new Creatures, and made Members of Christ; yet being under some particular guilt, and so consequently the frowns of God, their Sacrifices are also in part unacceptable, till this Cloud be removed from them. This we may see in Job's Friends, which I would not think but that some of them at least might be godly men, and so their persons accepted for the general; but yet in their carriage towards Job, they had so displeased the Lord, as that he would not hear them in that particular, as we may see in Job 4.2.7, 8. The Lord said to Eliphaz the Temanite, My wrath, &c. See here, Job himself was accepted, but not his Friends, and so not their Sacrifices.  
The Improvement which we may make of this Observation, comes to this: First, We see here what cause all God's Servants have both to keep in terms of favour with God all they can; as likewise where they are under any displeasure, as soon as may be to recover it again, as for other Considerations besides, so amongst the rest in reference to this, that so their Services may be accepted of him: all the while that God and we are at a distance, our very Sacrifices they lose of that acceptance which they should have with him.  
Secondly, We see here also what good cause God's Servants have to be in good terms with one another, that so they may have the benefit and advantage of one anothers prayers for them, when they cannot so acceptably pray for themselves. As in the example before-mentioned, Job's Friends, when God was angry with themselves, yet he had accepted Job for them. And so now I have done with the first general part of the Text, which is the expectation of favour, Then shalt thou be well-pleased with the Sacrifices of Righteousness.  
The second is the engagement to Duty, in these words, Thou shalt. Wherein again we have two particulars: First, The thing itself promised. Secondly, The time of performance. The thing promised, is the offering up of Bullocks upon God's Altar. The time of performance, that we have signified in the particle Then.  
First, For the thing itself promised, it is the offering up of, &c. David signifies that if God would please to be favourable to Sion and Jerusalem, the Church and People of God, there would this effect follow upon it, and that they would be more full and abundant in their Services of him, Then they would offer Bullocks upon his Altar. There's a double freedom which seems in these words to be intimated to us; The one is a freedom of opportunity, and the other is a freedom of spirit, or enlargement of heart.  
First, Here's a freedom of opportunity, They shall then offer, &c. i.e. have liberty and opportunity to offer. From whence we may note thus much, That the liberty and freeness of the Ordinances, is a special fruit of God's favour to his Church. This we gather from these words in their connexion, Be favourable to Sion, and then, &c. The one depends upon the other. This it is, and so has always been accounted, especially by those who have understood what it is. Thus David in some other places, as 2 Sam. 6.13. He rejoiced because of God's Ark, and danced before it. And Psal. 122.1. I was glad when they said unto me, Let us go up to the house of the Lord. So when after the Captivity the Temple began to be re-built, they shouted for joy, Ezra 3.10, 11. By these and the like instances we may see of what account hath been the freedom of the Ordinances.  
And there's very good ground for it, because that upon this depends all our chiefest comfort and happiness: The greatest happiness that any People are capable of, is that they may have free Communion with God Himself, and this they have in the freeness of the Ordinances, which is the main business in them; as here it was not the offering of a few Calves, no, but the praising of God by them; and this was looked upon as a great privilege.  
And so accordingly should we ourselves look upon it: We should bless God for those gracious opportunities which are afforded unto us; that we may have these comfortable privileges which we now enjoy; that we are not restrained from the public Ordinances, nor have them kept from us, but may enjoy them with a great deal of freedom. It is a mercy which should be considered of by us, and laid to heart; especially when we shall consider how it has been in some other places, and of some of late is become vile. What sad and barbarous things have been suffered for the Profession of Religion? That God as yet preserves us from such evils, and gives us such a blessing as this is, it should very much move and affect us, both with joy and with thankfulness.  
And we should further be persuaded to improve it to the best advantage that may be; and that is, by walking answerably to the mercy herein received by us. Seeing God does thus enlarge himself towards us, we should take heed of restraining ourselves: we should make use of this liberty of the Ordinances, by so much the more freely partaking of them, and applying ourselves to them. There are many who sometimes make another improvement of it; the more they have of these things, the more they loathe them, and withdraw from them: but we should take heed of such a carriage as this is, as very unsuitable to God's dealing with us in this particular. And we should( to quicken us) consider the zeal and forwardness of former times; how glad were some of the Martyrs, our Fore-fathers, in former Ages to catch at all opportunities that might be from the scarceness and rarity of them? And what a shane is it then for ourselves to be so neglectful under so great abundance afforded to us? And this for the freedom of Opportunity.  
The second is the freedom of spirit, and enlargement of heart, Then shall they offer, &c. It shows the readiness which would be in God's People to bless God for any good to Sion. The Prophet David does undertake here for them, that if God will be pleased but to do good unto Sion, they should express their thankfulness in this particular, To offer Bullocks upon the Altar of the Lord. There are three things at once in this expression; First, Here's matter of Obedience; Secondly, Of Self-denial; Thirdly, Of Thankfulness.  
First, It is a piece of Obedience: The offering up of Sacrifices to God, it was the doing of that which God in those times did command his People in the very beginning; this the Church was ready to do, as David intimates for her; and so is it the disposition( in the equivolence) of all the true Members of it still: Whosoever are the true Members of Sion, they make Conscience of the exercises of Religion, to be conversant in them. Christians they have their Sacrifices, which they may still present to God, and they are not neglectful of them. We have now our special Sacrifices under the Gospel, as they had their corporal under the Law, and so the Scripture expresses itself about them, Rev. 1.6. We are Kings and Priests to God, &c. And 1 Pet. 2.5. An holy Priesthood to offer up special Sacrifice. And Vers. 9. A Royal Priesthood.  
Yea, which is further considerable, we have these Sacrifices with greater advantages: First, not confined to place, Neither in this Mountain, nor yet in Jerusalem, Joh. 4.21. Secondly, With less outward difficulty, whether of charge, or of bodily labour. Thirdly, Sanctified by the Sacrifice of Christ, who first offered up himself, and now offers up our Sacrifices for us.  
Now there being these opportunities afforded, we should be constant in them; and that, I say, in Obedience to God's Commands, who does enjoin and impose them; and not think these things to be superfluous and unnecessary matters, the Ordinances and Duties of Religion, but apply ourselves with diligence to them. That's the first, It was matter of Obedience.  
Secondly, It was matter of Self-denial, They shall offer up Bullocks. There was charge and expense in this Service; yea, but they would not stick at this. Here's another disposition of a good Christian, not to think much of any cost in Religion, and the Service of God, but to think it well bestowed. Grace it is no mean Principle, but is full of beauty and liberality in its expressions; as considering that at last and in conclusion, it shall be no loser at all by that which it lays out to such a purpose.  
How justly does this meet with the contrary quality which is in many Christians? Oh to lay out any thing in God's Service, it is very irksome and tedious to them, and goes to their very hearts; they had as leave almost offer themselves, as offer their Bullocks; and ye may as well fetch their very hearts blood from them, as any expense for the best work that is; whereas David here mentions it as a property of God's People, to be very expressive and expensive in this particular, To offer Bullocks, &c.  
And then further, which we may take in also by way of enlargement, They shall do it freely, and of their own accord; that's imimplied also in it. It is not extorted and drawn from them by force, but it comes freely of itself, They shall offer, &c. with a large hand, and with a large heart: God's People they are a willing People, as David, 1 Chron. 29.17. in their Offerings to the Building of the Temple.  
Thirdly, In this expression, They shall offer, &c. we have also matter of Thank fullness, as that which is mainly and chiefly considerable. David undertakes for Sion, That if God would be gracious to it, it would not be forgetful of Him: so that we see a gracious Heart is a thank full Heart; and the more it receives from God, the more it returns to Him again: If God builds up Sion's Walls, She will build up God's Altars, and offer up Bullocks upon them when She has done; this is here signified to us.  
This proceeds from the Ingenuity which is in Grace: Ingenuity it teaches men to aclowledge there where they have received, especially where it can do no more. And this is the case with God's People; they know how unable they are to requited God in any other way, and therefore they labour to do it in this, as Psal. 119.12, 13. What shall I, &c.  
Let us therefore reflect upon ourselves, and examine how it is with us in this particular. God has been pleased to do great things for us, what Bullocks have we offered up to Him upon his Altar for them? that is, what returns of thankfulness have we exhibited? what calves of our lips? which is the expression often used in holy Scripture: Yea,( which is the best) what Obedience in our Lives and Conversations? we must know that it is that which God does look for, and expect from us, as here in the Text. And thus much for the Thing itself promised, They shall offer up Bullocks, &c.  
The second thing is the time of performance, Then, i.e. when thou shalt build up Sion, and do good to Jerusalem. A gracious Heart makes a special improvement of Temporal Mercies, uses Peace, and Liberty, and Plenty, and such things as these, to the end, so as to serve God so much the more and better for them.  
again, Then, &c. We may take this as carrying a Motive and Argument in it to prevail upon God for the granting of that which David desired. What did David desire? It was that God would do good to Sion. How now does David persuade him that he would do so indeed and in good earnest? Namely, upon this Consideration, That Then they would offer up Bullocks, &c. From whence note thus much, That where God is likely to receive thanks, he will there be ready to bestow Mercy: This David knew and considered, and therefore uses such an Argument as this to him, to persuade him to Mercy.  
And the reason of it is this, Because this makes his Mercies to be not in vain: and therefore let this serve to direct us how to obtain Mercies from God, even by taking such a course with him, &c. So much for that, The engagement to Duty, which is the second part of the Text; and so much also for this time.    

AN EXPOSITION OF THE LXIII Psalm.  

SERMON I.  PSALM. LXIII. 1. 
O God, thou art my God; early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee, in a dry and thirsty land where no water is.  
There's nothing whatsoever in the world which carries more contentment in it, than that holy boldness and reverend familiarity which the soul of a true believer partakes of with God himself: It is that which is very satisfactory in all cases and conditions; and accordingly it is that which good Christians are careful still to improve, and to make use of to their best advantage. Amongst the rest, we have an instance of it in the experience of the Prophet David here in this Psalm. What his condition now was, ye may see in the Inscription of the Psalm, which renders him and exhibits him to us as in a state of exile and persecution; A Psalm of David when he was in the Wilderness of Judah. What his course was which he took for himself in this condition, we have here now in this Verse beforeus, which I have at this present time red unto you; and that is, by repairing and by addressing himself to God for comfort and consolation from him, who is the God and Father of comfort, and whose Property and Title is this, That he comforteth those who are cast down: To him does he here in this place betake himself: O God, thou art my God, early will I seek thee; my soul thirsteth for thee, &c.  
IN the Text itself we may take notice of these two General Parts: First, David's owning of God: And secondly, His Applications to him thereupon. His owning of God, that ye have in those words, O God, thou art my God. His Applications to him, that ye have in these, Early will I seek thee; my soul thirsteth for thee, my flesh longeth for thee, in a dry and thirsty land where no water is.  
We begin in order with the first, viz. David's owning of God, O God, thou art my God: This was a good beginning, and a very fair Preface and Introduction to that which follows after. And it is that indeed which lays a ground and foundation to all the rest. It is that which must be necessary premised, and presupposed, and taken for granted in all our addresses to God, and petitions for any thing from him. We must be careful to make sure of this, that he be our God, or else all will be in vain. There's no application to God, without propriety and interest in him: First, he must be ours, and then whatsoever is his, will be ours also; and we may with an holy boldness and confidence go to him for it, as David here does.  
To speak distinctly of this passage here before us, there are two things considerable in it:  
First, It is an expression of Faith, Thou art my God, and I believe it: And,  
Secondly, It is an expression of Obedience, Thou art my God, and I am willing to it.  
First, It is an expression of Faith: We may take notice of that. It is not an expression of presumption, a claiming acquaintance with God without any ground: No, but it is an expression proceeding from a spirit of Believing; I believed, therefore have I spoken, as he speaks in another place. David calls God his God, as having taken him so to be to him. God is in a common and general sense the God of all men, as he is said to be the Saviour of all men, 1 Tim. 4.10. Namely, in regard of common and general blessings which he bestows upon them, of Creation and Providence. But for Believers, and those which are his Children, as the Prophet David here was, he is their God more especially, in a more restrained and peculiar manner, above any besides; he is to them a God in Covenant, engaging himself to them, to do them good, and to provide graciously for them. And they call him their God thus, and with this emphasis upon it.  
There's a great deal more in it than men of the world are ware of; to say, O God, thou art my God, in this connexion and conjunction: There's more in it in regard of excellency, and there's more in it in regard of difficulty likewise. It is not an ordinary thing to say it, nor it is not an easy thing to say it neither. It confers a great deal of benefit, and requires a great deal of grace, which belongs unto it, in the truth and reality of it.  
The benefit of it first is very great; yea, in effect all things else. To say, God is ours, is to say, The whole World is ours, and a great deal more; it is to give us title to every thing which may be requisite or convenient for us. whatever we can desire or stand in need of, it is all wrapped up in this, Thou art my God.  
But then again, It is an hard thing too, it is a matter of difficulty ( as those things which are excellent are). It is a thing which is not so easily said as the World imagines it and thinks it to be. Indeed it's easy to the mouth; but it is not easy to the heart. It is easy to have a fancy to say it; but it is not to have a Faith to say it; this carries some kind of hardship with it, and it is not presently attained unto; but the mind of man withdraws from it.  
There are two states and conditions, in which it is very difficult to say, O God, thou art my God; the one is the state of Nature and unregeneracy; and the other is the state of Desertion, and the hiding of Gods face from the Soul.  
First, It is hard to say it in a state of Nature: Hard! yea, 'tis indeed impossible. A natural and unregenerate person, he cannot call God his God,( though indeed such persons oftentimes are very forward and ready to do so); yet in good earnest they cannot do it, because they have not that in them which is the ground and foundation of it; nor they never yet had those peculiar favours of God bestowed upon them, which might give them right thereunto. God is not our God so far forth as he bestows upon us common mercies, life, and health, and estates, and such things as these: No, but as he does somewhat for us, above the ordinary course of the world; as he gives us new hearts, puts his fear into us, stamps his image upon us, makes us partakers of his Spirit; this because he does not to those who are yet unregenerate, therefore they in such a condition, cannot call God their God: It is hard, yea impossible to be done, in a state of Nature.  
Secondly, It is also hard to do it in a state of Desertion. Those which are truly regenerate, and whom God is indeed a God unto them, and who for the general by Faith are united to him, and have closed with him; yet these now in some time of temptation, or fiery trial, when it pleases God to withdraw himself, and to hid his countenance from them, say with Christ, My God, my God, why hast thou forsaken me? even these now, at such a time as this is, do find it to be very hard and difficult for them. And surely so it is. It is very hard to break through the Clouds of Gods seeming displeasure; but yet God makes it to be easy so, when himself pleases, as he did here to the Prophet David, who believed it, and so said it. That's the first thing in it, it was an expression of Faith.  
Secondly, It was an expression likewise of Obedience, and self-resignation: David calls God his God, as one that gave up himself to God, and was very willing to have him so to him; My God, that is, my God in Covenant, which is a matter of reciprocation; God not only taking us, but we back again taking him. So it was here with David, my God, not only to save me, but likewise to be served by me. This is that which we may here take notice of. The Relations of God to his people, they are not bare and empty Titles, but they carry some activity with them; as from him especially, towards them, so from them also answerably towards him. Those whom God is a God to, he does bestow special favours upon them, as I shewed before; and those to whom God is a God, they do return special services to him; which is here now considerable of us: And so we shall find it to be all along in Scripture, as this David in another place, Psal. 118.28. Thou art my God, and I will praise thee; thou art my God, and I will exalt thee. And so Moses, Exod. 15.2. He is my God, and I will prepare him an habitation; my fathers God, and I will exalt him. And so here in the Text, Thou art my God, and I will seek thee. Still as the Servants of God have claimed any interest in him, they have also exhibited duty to him. It is an expression not only of Faith, but likewise of Obedience, and so to be looked upon by us. Thus much of the First General, viz. Davids owning of God, O God, thou art my God.  
The Second is his Application to him, in the words that follow, which we have here laid forth unto us two manner of ways:  
First, As to matter of Resolution.  
Secondly, As to matter of Intimation.  
As to matter of Resolution, what he would do, Early will I seek thee.  
As to matter of Intimation, how it was with him, My soul thirsteth for thee, my flesh longeth for thee, in a dry and barren, &c.  
First( I say), Here's his Resolution, what he would do, Early will I seek thee. He promises to seek after God, and to do it betimes, which is an enlargement and amplification of it; where, whiles he signifies his own purpose, he does likewise signify our duty; whiles he tells us what shall be done by him, he tells us also what is to be done by us, namely, to seek the Lord early; not only to seek him, but to be forward in our seeking of him.  
This it may be drawn forth by us into sundry Explications:  
First, Early as to the time of the day: Early, that is, in the morning. That's one expression of early, and such as is very proper to this duty of seeking of God, that we seek him then. It is that which the Scripture does also frequently commend unto us, especially in the practise of this holy man David before us; he was much in the seeking of God early in this acceptation; Psal. 5.3. My voice shalt thou hear in the morning: O Lord, in the morning I will direct my prayer unto thee, and will look up. So in Psal. 119.147. I prevented the dawning of the morning, and cried; I hoped in thy word. And again in the next Verse, Mine eyes prevent the night-watches, that I might meditate in thy word. Indeed, There was no time whatsoever which came amiss to David, for the seeking and serving of God; as in Psal. 92.2. It is a good thing to give thanks unto the Lord, &c. To show forth thy loving-kindness in the morning, and thy faithfulness every night. He was for the morning and night too, which he did not exclude from this performance; nay, he takes in noon to with it, as he says in another place, Psal. 55.17. Evening, and morning, and at noon will I pray, and cry aloud, and he shall hear my voice. Yea further, he does not confine himself to these only, but he takes in even other parts of the day upon occasion with them, as Psal. 119.164. Seven times a day do I praise thee, because of thy righteous judgments. This was the course with David. Yea, but in the morning especially; whatever he did at other times, he would be sure, as near as could be, not to omit it then.  
This is that which accordingly should be practised by every one of us; we should give God the first of our thoughts every day, as near as may be, that is, of our sixed and settled thoughts. Begin the day with him, when we first of all awake, and labour to set our hearts in a good frame and disposition of spirit, Psal. 139.18. When I awake, I am still with thee. We should renew our Covenants with him, and apply ourselves with diligence to him, for the obtaining of Grace from him, for the performance of those duties and services which are to be done by us. We should consider what we have to do in the following parts of the day, and accordingly beg strength from God to carry us through it. The morning, as it is a friend to the Muses, so 'tis a friend to the Graces. There's a great deal of opportunity in this season above any other, which therefore we should be willing to close withal for our spiritual advantage, and not to let it slip from us without some improvement; for as we are in the morning, so we are for the most part all the day. He that loses the one, has much a-do to recover the other. We see how it is with many people in regard of other matters; here they can be never up time enough; rise up early, go to bed late, that they may eat the bread of sorrows. The worldling, he seeks his gain early, and his thoughts are for the most part upon it as soon as he awakes; yea, he dreams of it in his very sleep. The Drunkard, he seeks his cups early; Isa. 5.11, He rises up early in the morning, that he may follow strong drink. And the Glutton seeks his belly in the morning, Eccles. 10.16. The Murderer, he rises with the light, Job 24.14. Thus are sinful persons for an early pursuit of their lusts. And why then should not those which are Christians be for as early a seeking after God, and taking the first opportunities after sleep, of closing with him; considering what good cause and reason they have so to do. It is said of the women at the Resurrection of Christ, Luk. 24.1. That they went very early in the morning, and came to the sepulchre for the seeking of him. And Luk. 21.38. All the people came early in the morning in the Temple, to hear him. That's the first Explication of Early, early as to the time of the Day, that is, in the Morning, which is the beginning of it.  
Secondly, Early as to the time of our Life, in the morning of our Age; we must seek God early so, in our youth, and tender years. This is another thing here considerable, as pertinent to this early seeking of God, that we take of this. Those which are young, to take care of it for themselves; and those which are older, to take care of it in regard of those young ones which do belong unto them. In both together this must be taken care of, to seek God early thus. This is that which the Preacher calls for, Eccles. 12.1. Remember now thy Creator in the days of thy youth; while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them. This is that which is most acceptable to God, and this is that also which will be most comfortable to ourselves; we shall have the greater contentment in it, when it is thus with us. As Obadiah, in 1 King. 18.12. I thy servant, fear the Lord from my youth. And St. Paul gives this testimony of Timothy, That from a Child he had learnt the holy Scriptures, which were able to make him wise to salvation, 2 Tim. 3.15. This was commendable and praise-worthy in him; and so it is also in any other. For men to defer their Repentance and Reformation to their old age, and when they have spent all their time before in the pursuit of their lusts, to think to seek to God then, and that will be time enough; that's but a vain conceit and imagination in them. No, God expects the first-fruits of their life to be bestowed upon him, and their youth to be consecrated to him; to seek him early, is to seek him then. And that's a second.  
Thirdly, Early as to the time of Gods Judgments, and Providential Dispensations: We must seek him early, that is, before he fetches us to him, and forces and compels us, as it were, to the seeking of him. There are many which are ready to seek God when his correcting hand is upon them; as Joab came to Absalom when he had set his Corn on fire, whom before he could not get to come near him, 2 Sam. 14.29, 30. So it is with many in regard of God; they'l it may be seek to him when he afflicts them, as in Isa. 26.16. Lord, in trouble they have visited thee; they have poured out a prayer when thy chastening was upon them. So Psal. 78.34. When he slay them, they sought him, and they returned and inquired early after God. And so Hos. 5.15. In their affliction, says God, they will seek me early. God knows he shall hear of them then, whatever he did before; they will not then fail to seek him, and to seek him early. Yea, but to seek him in that sense early, is indeed to seek him late, and not so early as it becomes us to seek him. It is not to seek him too late absolutely, but it is to seek him too late comparatively, and considered how we ought to seek him. Indeed it's well if we will seek him then, rather than fail; better to seek him then, than not to seek him at all: It's better late than never, as we are wont to say. And it is well, if any thing may serve to bring us home to God, though in itself it be never so tedious or irksome to us; though we come home by weeping across, as we use to express it. If by any means, says St. Paul, I may attain to the resurrection of the dead, Phil. 3.11. It is well if we can be drawn nearer to God by corrections and afflictions themselves, when nothing else will do it; like the Prodigal, that was driven home to his Father from his hard usage abroad. Yea, but it's a great deal better for us to come to him of our own accords, and without any such courses as those to be used towards us. It is better in regard of piety, and it is better in regard of safety; It's more ingenuity in us in respect of God, and it's more wisdom in us in respect of ourselves. For hereby we save both him and ourselves a great deal of labour, which otherwise he is put unto with us; and we may escape a great deal of smart which otherwise through our own wilfulness and neglect happens unto us. We might prevent a great deal of evil, which oftentimes falls upon us, if we were but more heedful and careful in this particular.  
Therefore let us learn from hence now to close with God betimes, and to seek him early, even thus, as ye have it there in that place, in Zeph. 2.1, 2. Gather yourselves together, yea gather together, O nation not desired; before the decree bring forth, before the day pass as the chaff; before the fierce anger of the Lord come upon you; before the day of the Lords anger come upon you. Seek ye the Lord, all ye meek of the earth; seek righteousness, &c. This is that which we should be careful to do, to prevent God in the dispensations of his Judgments, to meet him by speedy repentance, and by early turning of ourselves unto him, before he proceeds to the punishment of us. This is that which we should do. The Lord does sometimes very much warn before he strikes, and seeks to us betimes, that so we may seek to him; sometimes in the threatenings of his Word, he calls upon us in that. And if that will do, he is willing to forbear us. He tells us by his Servants in the Ministry, what things he expects to be done or left undone by us; and if that will any thing persuade us and work upon us, he sits down with it. If it does not, he then proceeds from words to blows; as 2 Chron. 36.15, 16. The Lord God of their fathers sent unto them by his Messengers, rising up early and sending them, because he had compassion upon them. But they mocked the messengers of God, and despised his words, and misused his Prophets, till the wrath of the Lord arose against his people, till there was no remedy. This was the unhappiness of that people, we should take heed it be not ours; but as soon as God invites us to him, and such means as these are, be careful to close with them. Sometimes again, God speaks in the Conscience by the whisperings by suggestions of his Spirit; and it is good to observe them. Sometimes he warns by Examples, and the hand of correction upon others; we seek him early, whensoever we take notice of these.  
Again, as early before Affliction, so likewise early in it; seek the Lord early so. And if we have not been so wise to do the former, yet at least be careful to do the latter; remember that. As soon as ever God does but begin to strike, and to show his displeasure, seek to him presently; do not stay too long while judgement grows to some head, it will then be very hard to reverse it: No, but in the very first buddings and peepings out of it; in his very first breaches at any time whether made upon a Nation, or upon a City, or upon a Parish, or upon a Family, or upon a particular person; principiis obsta, stop the very beginnings of judgement as soon as may be. This is, in another explication of it, to seek God early. As ye would do when an House is on fire, go and quench it as soon as the fire does but at the first break out and take in it, when it does but smoke, before it flames, that so it may proceed no further; if ye stay but a little while, ye may have the whole House turned into ashes. And so here. This was the counsel of Moses to Aaron in the behalf of Israel, Numb. 16.46, Take a Censer, &c. and go quickly unto the Congregation, and make an atonement for them; for there is wrath gone out from the Lord, the Plague is begun. This should be our wisdom for ourselves, to tremble at God's but shaking of the rod, no more but so. We see how it is now with ourselves at this time here in this City; the Pestilence is begun amongst us already, though it is true it is but a very little, and as we would think hardly worth mentioning, but two in a week; yet begun it is, and we know not how far we may provoke God to enlarge it further before he hath done. Let us not despise the day of small things, let us not slight the first beginnings of wrath, though never so little; no, but rather labour seasonably to divert them, and to prevent them, and to keep them off from spreading any further. That's a third seeking of God early, viz. As to the time of Gods Judgments and Providential Dispensations; I will seek thee early.  
I will! Yea, but could David promise himself that? Was this in his power to do it whensoever he pleased, that he should resolve thus upon it? No, not absolutely; but in a dependence upon God, in reference to whom he thus expresses it. We must remember what he had said before, O God, thou art my God; and now this follows very seasonably and pertinently upon it, Early will I seek thee. As from our interest in God we have very great reason to seek him; so from hence likewise have we ability and power; and upon this account does he help us, and enable us hereunto, as being a part of his gracious Covenant with us, That he will put his Spirit within us, and cause us to walk in his Statutes, and to keep his Judgments, and do them, Ezek. 36.27. Yea, where we do it in some sort already, yet to do it more. David did already seek God for the main and the general temper and disposition of his heart; he was not altogether to seek of this seeking; but did in some very good measure and degree, even at this present time partake of it; yet he speaks of it as in the future, that he would seek him hereafter; that is, that he would seek him still, he would continue and go on to seek him, and he would seek him more and more, as one that thought he could never seek nor find enough of him, as indeed he could not. There's such a latitude and depth in God, such a fullness and sufficiency in him, that when we have sought him as much as we can do, there will somewhat still remain behind in him to be sought by us of him. I have sought thee, and I will seek thee still. So much for that: And so ye have the first particular here considerable in Davids application of himself unto God, viz. His Resolution, Early will I seek thee.  
The second is his Intimation of the state and temper which he was now in, or if ye will, of the Ground and Reasons of this his Resolution in him, in these words, My soul longeth for thee, my flesh, &c. Wherein again two particulars more:  
First, The state which he was in, and that was of desire after God.  
Secondly, The occasion of it, In a dry and thirsty land.  
For the first, The state, My soul thirsteth for thee, my flesh, &c. Wherein again these things further:  
First, The Object of his desire, and that was God himself, for thee.  
Secondly, The Intention of his desire, signified in two expressions, by thirsting and by longing.  
Thirdly, The Subjects of his desire, and they were his soul and his flesh.  
For the first, The Object of Davids desire, it is here expressed to be God himself, for thee, and for thee. David had a very great desire after God, to enjoy him, as he expresses it in other places of the Psalms, as we shall see anon. So the Church likewise, in the Prophet Isaiah, cap. 26. v. 9. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: For when thy judgments are in the land, the inhabitants of the world will learn righteousness. Others would seek God in his Judgments, but the Church was resolved to seek him before, to seek him early; and that upon this account, because her soul desired him, and longed after. A good Christian has a great desire and longing for God.  
To open this a little to us, that we may understand what it means, and to what purpose this is, That a Christian does thus desire God; we may the better guess at it, by considering the various temper and condition which a Christian is in; according whereunto his desires are much enlarged towards him. Now this is especially threefold: First, A state of darkness. Secondly, A state of weakness. And thirdly, A state of strangeness, or alienation. Now in order to either of these estates and conditions, which we may conceive him to be in, does he so much the more need God, and consequently more desire him. As he is in a state of darkness, so he longs and thirsts for God in the clearer evidence and more comfortable assurance of his favour and good-will towards him. As he is in a state of weakness, so he thirsts for God in the impartment of more of his Grace, and Strength, and Assistance to him. As he is in a state of strangeness, some kind of distance and alienation from God; so he does also long for him, in the intercourse of Communion with him. To speak to them all.  
First of all, Davids Soul, and so also the Soul of many a good Christian and Believer, it longs for God in the clearer expressions and significations of his favour and good-will. That Soul which is parched up with guilt, it longs and thirsts for the droppings and distillations of comfort into it. There's no Creature so little satisfied in itself, as that Soul which is under the sense and apprehensions of Gods wrath and displeasure; this scorches it, and dries it up quiter, that it hath no moisture in it, as ye have it there, in Psal. 32.4. For day and night thy hand was heavy upon me; my moisture is turned into the drought of summer. This was that which made him, there in that place, so much to prise pardon and forgiveness, Psal. 32.1, 2. Blessed is he whose transgression is forgiven, and whose sin is covered. Blessed is the man to whom the Lord imputeth not iniquity, &c. There's nothing which will content that Soul which is apprehensive of guilt, but that iniquity may not be imputed unto it, and Gods countenance in this particular. A good Christian cannot be quiet in himself, whiles he thinks there's any breach or difference betwixt God and his Soul, which is not yet closed and made up; but he does most earnestly seek and desire it. My soul longeth for thee, says David; that is, longeth to have an evidence to me of my Justification, and my acceptance with thee.  
Therefore those which are at a point here, and care not how it is with them, we may see here what to think of them. Those that can go from day to day, and be never sensible of Gods displeasure towards them, we see how far they are from the temper and disposition of this holy man in the Text, who was impatient till he had some sprinklings of Gods goodness in this respect. Shall men( as sometimes they are) be so desirous of the favour of one another, and to have their love and good-will assured and confirmed unto them? How much more then does it become Christians, to be all that may be desirous of Gods favour, and to have that sealed and made good to their Souls! Surely, here they should give no rest to their eyes, nor slumber to their eye-lids, till they had taken care and provided for this, after the Example here of David before us, and that not only here in this place, but also elsewhere; as we shall see in Psal. 51.8. where he calls and cries for it most importunately; Make me to hear joy and gladness, that the bones which thou hast broken may rejoice. Create in me a clean heart, O God, and renew a right spirit within me. Cast me not away from thy presence, and take not thy holy Spirit from me. Restore unto me the joy of thy salvation, and stablish me with thy free Spirit. Thus does he most earnestly sue for the restoring of Gods countenance, as one that had already found and felt the sweetness of it, though at this present he was deprived of it. So he does here now in this present Text, My soul longeth for thee; that is, longeth for the assurance of pardon and forgiveness made good unto me; as considered in a state of darkness and spiritual desertion.  
Secondly, Longeth for thee; that is, longeth for thy Grace, and Strength, and Assistance, considered as in a state of deadness, or weakness, and manifold temptation. A good Christian does not only groan under the guilt of sin, but likewise as well under the power of it, and the defilement which is contracted by it; and therefore accordingly longs for Gods Grace to free him from it, and to give him strength and ability against it. This was that longing which we may observe to have been sometime in the Apostle Paul, Rom. 7.23. From the law in his members, warring against the law of his mind, and leading him into captivity unto the law of sin, &c. It made him there cry out, in the next Verse, Oh wretched man that I am! who shall deliver me from this body of death! &c. He thirsted for the Grace of Gods Spirit to be communicated unto him; that law of the Spirit of life in Christ Jesus, which might make him free from the law of sin and death; whereof we find mention made in the next following Chapter. This was that which he longed for; and so does every good Christian else. He does very greatly long for this, that he may have more strength to resist sin, to conquer temptation, to perform duty, to run the way of Gods Commandments with more freedom and enlargement of heart.  
There are a great many people in the World which never take notice of this, nor never miss it. It is a business which they could be very well without, and never complain. As long as they may have the world, and the comforts and enjoyments of it in any abundance, they never care for any thing else; let Grace go which way it will, they are not troubled about it; being themselves alienated from the life of God, through the ignorance that is in them, as the Apostle Paul speaks of the Gentiles, Eph. 4.18. They are not from hence any thing solicitous about such matters as these are. Yea, but now the Children of God, they are of another temper; they long for God, not only to pardon them, but likewise to heal them; not only for the assurance of forgiveness, but likewise for the impartment of Grace and Sanctification. Being in a state of deadness and weakness, they do now long for the strengthening and quickening Grace of God to them.  
Thirdly, For the sweet intercourse of Converse and Communion with God; My soul longeth for thee so, as considered in a state of strangeness, and distance, and alienation from God; I am now distant from thee, and therefore I long for thee. There's a twofold distance which we may conceive David to be in, in regard of God, for which he did now thirst and long for God: The one is a distance of spirit, or disposition; and the other is a distance of place, or condition.  
First, A distance of spirit: God and he might be strangers in this; there being no sweet familiarity and intercourse at this time betwixt them. This is the case of many a Christian, that though he be not, it may be, in a state of darkness or desertion, but hath some kind of sense and apprehension of the love of God in general towards him; nor yet in a state of absolute deadness or weakness, but hath some strength and assistance imparted unto him from God; yet he is in a state of some kind of strangeness and alienation; there may not be perhaps that freedom betwixt God and his Soul as might be wished for. Now in this case does he long for Gods presence; that God would please to draw near unto him in an holy Communion, and suffer him in an holy manner, and with an holy confidence to draw near unto God. This for the distance of spirit.  
But then secondly, There's a distance of place or condition: Thus Believers are at a distance from God, whiles they are here below in these Tabernacles of Flesh, in comparison of what they shall be in Heaven; and so to long for God, is to long to be present with him in Glory, as Paul; I desire to be dissolved, and to be with Christ, Phil. 1.2. And again, 2 Cor. 5.8. We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord. It was in reference to this distance here below.  
And so likewise( which is pertinent hereunto) a distance from the Divine Ordinances, and the opportunities of the public means of Grace. This is a great distance with a good Christian, and so to be accounted. And he is said to long for God thus far, as he desires these opportunities to be afforded unto him. These are such matters as carnal hearts never regard or take any care of; they are such businesses as they are not troubled for. There's many of them which are above them, and so what need they to care whether they have them or no. And there are others which are below them, namely, in the thing itself, and have no hearts fitted to them, and therefore they are not sensible at all of the want of them; they would not miss the want of a Sermon, or of a Sacrament, or of a Sabbath, or of any public Ordinance from one years end to another; but if custom, and example, and common practise did not put them upon it, they could be contented for their own parts to be without them all their lives. This was not the temper of holy David, he thirsted and longed for God. This for the Object of his desire.  
The Second is the intention of his Desire: That we have signified in these two expressions, in thirsting and longing; My soul thirsteth, my flesh longeth for thee; and they are such as we do likewise meet withal in other places. It is frequent and ordinary with the Spirit of God in Scripture, to signify unto us the vehemency of desire in a gracious heart, by such phrases as these are. Thus Psal. 42.1, 2, As the Hart panteth after the water-brooks, so panteth my soul after thee, O God. My soul thirsteth for God, for the living God, O when shall I come and appear before God. And so likewise, Psal. 84.1, 2, How amiable are thy Tabernacles, O Lord of Hosts! My soul longeth, yea, even fainteth for the Courts of the Lord. My heart and my flesh crieth out for the living God. So Psal. 143.6, I stretch forth my hands unto thee: my soul thirsteth after thee as a thirsty land. Selah. This is the earnest desire which a godly heart hath towards God, and communion with him, and that upon a double ground:  
First, His own Necessities, and the sense and apprehension of them. This, it puts him upon this desire. A good Christian hath so much need of God, as that he cannot be well satisfied without him. Therefore he is said to thirst and to long, which are expressions of very great desire indeed; like a man that's a-thirst, who is ready to die if he have not some drink afforded him; or as a woman that longs, which miscarries if she have not that which she longed for: Thus was Davids soul to God, and so other Christians besides. The desire of the Servants of God, in regard of communion with him, it is not a weak, or faint, or languid desire in them, but it is an earnest, and vehement. They are not upon terms of indifferency, as those which cared not whether they had him or no; but upon terms of necessity, as those which know not how to be without him. They are like samson when he was at Ramah-Lehi, who was ready to perish for thirst, till the Lord supplied him, judge. 15.18. And they are like David when he sometimes longed for the waters of Bethlehem, Oh that one would give me, &c. 2 Sam. 23.15. He never so much longed for that water, as he did indeed long for this. And so the rest of the people of God with him; they are so sensible of their own wants, as that they cannot but upon that account be very desirous of communion with God.  
And then secondly, From the enticing Excellency which is in God himself; that's another thing in it. The Amiableness of the Object does provoke and excite the desire. God being so exceeding lovely and admirable, as indeed he is in his own nature, it cannot but draw on those which do discern it, very much to desire it; and there's experience also in it which does promote it, and help it on. That's the Second particular, the Intention or Vehemency of the Desire, thirsteth and longeth.  
The Third is the Subjects of it, which is here signified to be the soul and the flesh; His soul properly, his flesh by way of sympathy with it; they are both of them in it.  
First, I say, His soul properly; That, it thirsted and longed for God, Isa. 26.9, With my soul, &c. Our souls and spirits are those in us whereby we do maintain fellowship and converse with the Lord; and accordingly are they those which are most sensible and apprehensive of his remoteness. Thou shalt love the Lord with all thy soul, &c. And where our love is, there is also our desire and sense of want. It is noted as the punishment of Babylon, Rev. 18.14, That the fruits that her soul longed for, were departed from her. This does a good Christian count his greatest punishment to have, as to the things of God.  
Then secondly, My flesh also by way of sympathy. The flesh or body, that hath no proper desires after God, nor inconveniences by his absence, unless you will refer the flesh to the dry and thirsty land that follows, as we may very well do; but only by consequence and communication; because the soul in the distemper of it does usually work upon the body, and affect it with grief, therefore is the body or flesh said to long, when the soul only does desire. And so here, except we will refer this expression here in the Text, to the desire of presence with God in future glory; and then it is my soul directly and immediately, and my flesh in order to the resurrection, according to that in Psal. 16.9, Therefore my heart is glad, and my Glory rejoiceth; my flesh also shall rest in hope. And thus much of the Subjects of this Desire in both parts of it, My soul, and my flesh.  
But there is somewhat more, which is yet still in it, My soul thirsteth, my flesh longeth. Here's a diversion and turning of his desires another way; even corporal desires into spiritual. He was now indeed under a thirst and drought even in a proper and literal acceptation, being at this time in the desert and barren wilderness, as ye may see in the title of the Psalm, in the Wilderness of Judah. But he now in a manner forgets this, and thinks rather of somewhat else which was of more concernment to him; not so much of his absence from the earthly waters, as indeed from the heavenly; not from the waters of the Rivers, but from the waters of the Sanctuary. He was a great deal more sensible of this, than he was of that; and he desires to supply this, by having regard to that; it is not, My soul thirsts and longs for water; but, My soul thirsts and longs for God. What do we learn from hence? namely, in brief thus much.  
First, That in the midst of any outward and temporal deficiences which are upon us, we should consider and reflect upon our spiritual: When we want the supplies of Nature, think together of our Indigences in Grace.  
Secondly, We learn thus much, That the best way to correct and qualify our desires as to temporal things, is to pitch and fasten them upon spiritual. When we find ourselves inordinately carried after the things of the world, provoke our desires towards God. Thus doth David here.  
First, I say, in the midst of any outward and temporal deficiency, we should consider and reflect upon spiritual: when we want any thing as to our outward condition, we should think what we want as to our inward. Thus does David here; he was in distress for want of water, but together with it reflects upon his want of Gods gracious presence in his Ordinances, and the Exercises of Religion. In like manner it should be also with us.  
And that especially upon these following considerations: First, Because sometimes God does for this reason straighten us in the one, that thereby he may mind us of the other: It is Gods end in the dispensation of his Providence, many a time; therefore he takes away mens health of body, and afflicts with corporal diseases, that he may mind them of their health of Soul, and so free them from spiritual distempers: Therefore he shortens them, and cuts them off in their estates, that he may better them, and more improve them in their Souls: Therefore he takes away their Friends from them, that he may draw them so much the nearer to himself. Now that which is Gods End in his dispensations, the same should be our Use in the improvement of his dispensations towards us.  
Secondly, We have also an occasion given us to think and meditate hereupon, from the nature of the things themselves. The one does naturally and properly suggest and put in mind of the other; for though these they be two things, and of a different nature, simply considered; God and the World, Temporal wants and Spiritual; yet so far forth as they carry the notion of want and deprivation in them, so far forth they do accord and agree. The want of Temporals may be a good remembrance of the want of Spirituals. Now it is good for us to close with all occasions which are afforded to us, to mind us of our Spiritual wants.  
Thirdly, These Spiritual wants are the chiefest, and of greater concernment; now it is a shane and disparagement for us, to mind those things which are of less consequence, and in the mean time to neglect those which are of greater importance; to be pinched with outward wants, and never to regard inward; to groan under the deficiencies of nature, and temporal accommodations, and never to miss the supplies of Grace.  
Therefore this does justly come home to the Consciences of many people, which are guilty in this particular. Oh, if they want any thing in the world, how sensible and apprehensive are they of it! and ready to make complaints presently, upon every occasion; but for their weaknesses and imperfections in Religion, these they discern not; but as it was sometime with the Church of Laodicea, in Rev. 3.17. say, that they are here rich, and increased with goods, and have need of nothing; not knowing, that they are wretched, and miserable, and poor, and blind, and naked; such as these, they had often need to be put in mind of such kind of truths and points as these are. As our blessed Saviour to the woman of Samaria, coming to draw water at the Well, Joh. 4.10. If thou knewest the gift of God, and who it is that saith unto thee, give me to drink, thou wouldst have asked of him, and he would have given thee living water. And so much for that first observation.  
Secondly, We learn hence also this, That the best way to correct and qualify our desires as to Temporals, is to pitch and fasten them upon Spirituals. When we would restrain any inordinate longing for some outward or earthly accommodation, or suppress any grief, either of the like nature, we cannot better do it, than by provoking ourselves to the desire of Spiritual comforts. Thus again does David here, whiles he thirsted and longed for water, he now put himself upon longing for God, and the refreshments of his Spirit to be vouchsafed and communicated to him.  
This it helps, First, by way of diversion, and turning the stream of the Affections another way, and so breaking off the violence of it, that it prevails not upon us. Diversions do much moderate Affections, because they serve to take off the mind from too much poring upon its own grief, and the evil under which it lies. Thus is it here in this case, and therefore a very good course to be taken by us.  
And then further, There is that also in Spirituals, which does supply and make amends to us for any Temporal deficiency. There was enough in God to give David satisfaction, when he was parched and dried up with heat and bodily thirst; therefore he does not so much cry out and complain, my soul thirsts for water; no, but my soul thirsts for God, which had that and somewhat more in it.  
Let us observe this course and practise, as we have occasion for it; we shall find it to be very useful and beneficial to us. We commonly pitch upon the Creature, and carry our desires to those things in particular which we stand in need of, and in the mean time neglect God himself, who is principally to be regarded by us; but we have a better example here given us by David, My soul thirsteth for thee. And thus we have an Intimation of the state and temper in which he now was in reference to God.  
Now this is further amplified unto us from the place, as the occasion of it, In a dry and thirsty land, &c. This may be taken by us either in the letter, or else in the moral.  
First, In the letter, and so it refers to the Wilderness, wherein( as I said before) David now was; in the Wilderness of Judah; driven thereto by his Enemies and cruel Persecutors. Yet even when he was there, we see what meditations he had, and what affections; he desires Communion with God, even here in this desert; and he supposes likewise, that it is possible for him to have Communion with him, even in a dry and thirsty land, &c. And so indeed it was; there's no place whatsoever, so remote or uncomfortable to us in its own nature, which does shut God out from us; he can be with us wheresoever we are, and so he will be, in a Prison, in a Dungeon, in a Wilderness, in a place of weariness, as the word here in the Text signifies. He can be with us here; yea, here he delights to be with us, and David did for his part so expect him.  
And as he did expect him, so he did desire him; we observe that also of him. And he desired him then most. Restraints set an edge upon our affections, and enlarge them to Spiritual things. When David was at home, and there at full, and in plenty, it may be he had no such great longings and thirstings as these were in him then,( the full stomach loathes the honey-comb). Oh but when he was now in exile and banishment, when he was driven away into the desert, the dry and barren Wilderness, then my soul thirsteth for thee, O God, &c. This is the reason why God sometimes brings us into the Wilderness, that he may raise such desires in us.  
Again further, Take it in the moral, and so then this dry and thirsty land is nothing else but the whole World itself. This Earth here below, it is but a dry and thirsty place, if we consider thoroughly of it, and in comparison of that which we aspire and look unto, and such as has no water in it, namely, of those spiritual consolations which are chiefly to be looked after. It is true, that whiles we are here, God does vouchsafe the first-fruits of the Spirit, as a pledge of more hereafter; but they do not grow here in this Earth, they belong to a better soil. This is a dry and barren land, where no water is. So much for that Expression, and so likewise for the whole Verse; O God, thou art my God; early will I seek thee.   

SERMON II.  PSALM LXIII. 2. 
To see thy power and thy glory, so as I have seen thee in the Sanctuary.  
The desires of the Servants of God are still suitable to themselves and the persons from whom they come, and that is Heavenly and Spiritual. As the man is, so is his strength; And as the man is, so also is his desire. Those which are earthy and carnal, they mind nothing else but the Earth, and such things as may best suit to such ends, as they do lay down and propound to themselves. But those which are of a more refined Constitution, which are regenerate, and born again from above, they are otherwise minded; there's nothing which they do more earnestly desire, or which their hearts do more eagerly long for, than converse and communion with God; to draw near to him in his Ordinances, and the performance of those spiritual Duties which he requires of them; and to have him back again, to draw near unto them in his comfortable reflections. And this is that which is the substance of Davids desire in this Text. He had in the first Verse of this Psalm expressed the importunity and vehemency of his Affections; here now he gives us an account of it, and shows us some reason for it, and the ground whereupon it was founded; that it was not more vehement than rational, which two' in the affairs of the world do not always go together: That I may see thy power and thy glory, as I have seen thee in the Sanctuary. This was the ground of his importunity. And this is the coherence of the words.  
IN the Text itself we may take notice of two General Parts: First, The Prophets Desire itself, That I may see thy power and thy glory.  
Secondly, The Limitation or Regulation of this his Desire, As I have seen thee in the Sanctuary.  
We begin with the First, viz. His Desire itself, That I may see thy power and thy glory. This it refers especially to the Ark, wherein there was a more especial manifestation of the power and glory of God; but it does for the general respect all the Ordinances and Parts of the Worship of God. And there are two Particulars which are here to be taken notice of by us. First, That there is a Power and Glory of God, which is conspicuous in his Ordinances. Secondly, That the Servants of God, they desire to see this Power and Glory, and actually for their own particulars to be made partakers of it.  
First, I say there is a Power and Glory of God which is visible and conspicuous in his Ordinances, That I may see thy Power and thy Glory. David desired to see it, therefore such a thing indeed there was, as that which might be seen by him, and so there is, and to be taken notice of by us. This is called the beauty of the Lord, Psal. 27.4. and the beauty of Holiness, Psal. 110.3. and his Glory and Majesty, Psal. 45.3. And many such-like expressions as these are tending to this purpose.  
This we may observe and see verified in all the several Ordinances themselves, there's not one of them but has a great deal of Power and Glory in it. As first of all, the preaching of the Word, we may take notice of it in that, what a power is there in this Dispensation! see for this purpose, 2 Cor. 10.4. The weapons of our warfare are not carnal, but mighty through God, casting down imaginations, and every high thing, &c. We find by many instances and examples what great matters it has done, and that in the mouths of very weak and contemptible persons, that the excellency of the Power might be of God, and not of us, 2 Cor. 4.7. It is thy power, the power which is in the word, and a very great power it is, as we may see by the effects of it, and the great things which it does.  
And as a Power, so a Glory likewise: It is a Glorious Dispensation, especially in the Ministry of the Gospel; for that sets forth unto us the unsearchable riches of Christ, and the Glory of God in his Mercy; as in 2 Cor. 3.18. We all beholding as in a glass the Glory of the Lord are changed into the same image from Glory to Glory, even as by the Spirit of the Lord. What's the Glory of the Lord there? Why, it is the Glory of the Gospel; which is else-where also called the Ministration of Glory. This for the Preaching of the Word.  
So likewise Secondly for the Ordinance of Prayer. There's a Power and Glory also in that, there's a Power from God in it, and a Power with him. A Power from him whereby he does enable us to perform it, and a Power with him whereby we do prevail with him in it; as it is said of Jacob, that he had Power with God, and prevailed. The same likewise has every true Israelite besides, he has a special Power whereby he gains upon God in his accesses and approaches to him. And so in like manner there's a Beauty and a Glory also: as Moses when he had been with God in the Mount, it is said, his face shone with it; there was a special lustre and glory upon him consequent hereunto. The same is likewise upon any of Gods Servants which have been any thing more in Communion with him, it makes their face to shine.  
Thirdly, The Sacramental Administrations. These are also very powerful and glorious in both the kinds of them, whether we take it of Baptism, or whether we take it of the Supper of the Lord; there's a Power and a Glory in both, which we may take notice of. In Baptism, wherein Christians are in a special manner dedicated to Christ, and that in their very first entrance into the World. Though this be such a thing as some can see no great Power or Glory in it, yet it has a Power and Glory notwithstanding; it is such as is very lovely and amiable to Spiritual eyes. And for the Lords Supper, the joint Communion of Believers one with another, as also with Christ their Head, that has a splendour and lustre in that likewise, and not only a Glory but likewise a Power; there's a strength and efficacy in these things to such persons as are capable of them, and which know what belongs unto them. Thus we may go through all the Ordinances, and show you this Power and Glory which does exhibit and put forth itself in each of them. And that's the first Observation, There's a Power and Glory in the Ordinances.  
The Second is this, That the Servants of God they are very desirous of beholding this Power, That I may see thy Power and thy Glory; it was the request of Moses to God, Exod. 35.18. Lord, I beseech thee show me thy Glory. The same is likewise the desire of every Christian, and gracious Soul, he desires to see Gods Glory, and that by reflection in the Ordinances, as it is here exhibited and laid forth unto them; next to the sight of his Glory in Heaven, to see it here in his Temple, Psal. 27.4. This was Davids desire in this Text, and together with David the desire of every Believer, and godly man besides.  
There are three things briefly( for our better handling of this passage) considerable in this Holy mans Desire. First, He desired the Ordinances. Secondly, The Power and Glory of the Ordinances. Thirdly, The sight of this Power and Glory. These three Particulars they are distinct one from another, and all here observable.  
First, Here was his desire of the Ordinances, that's here implied if not plainly expressed. For Gods Power and his Glory in his Sanctuary, it is no other than such a Power and Glory as this is. This then was that which he did desire and long after, and so not only here but in other places besides; and they are such as all Christians have cause to desire likewise, forasmuch as they have need of them. God has in mercy and goodness appointed them as helps unto us to carry us to Heaven, and we shall never be able to want them till we come indeed to that condition. As the Israelites, God fed them with Manna all the time that they were in the Wilderness, till he brought them to Canaan; and when they came there, the Manna then ceased: Even so is it likewise with us in regard of the Divine Ordinances, they are such things as God affords us so long as we live in this World, and we must not expect to subsist without them till we come to a better place. But as we need food and raiment, and such supplys in regard of our Bodies, so we do also need Word and Sacraments, and such helps in regard of our Souls; and none do need them more than those that think they need them least. The less that any are sensible of the benefit and necessity of Ordinances, the more does it concern them in some respects to wait upon them, that so hereby they may come so much the more to prise and esteem them.  
Yea, and that even now also in the times of the Gospel, there's use of the Ordinances now also. The more that God is pleased graciously to discover himself unto us, the more should we( as a part of our thankfulness) improve in the knowledge of those things which he does tender to us. And we can never know too much, nor enough neither, for there's a length and breadth in these matters. The Word of God it has a fullness in it, and every time that we come to it we may get still somewhat more from it, than as yet we have attained unto, so that we can never be able to suck it dry.  
And then further our own Exigences are such as do daily call for them. For have we not many Temptations to resist, and many Corruptions to subdue, and many Graces to strengthen, and much work to perform? And do we think we can do any of these without the use of means? certainly and out of all doubt we cannot. They that think to live without Ordinances the life of Grace, they may as well think to live without food the life of nature, and they shall as soon do the one as the other.  
Let us therefore bless and praise God for such opportunities as these are, and be careful to improve them. It is the greatest happiness which we are capable of here in this life; that whiles we cannot see God face to face as we shall one day see him in Heaven, yet we may now see him in the glass of his Ordinances, in his Word, and in his Sacraments, and by Prayer converse with him; what should we do if it were not for such things as these are? That which carnal and worldly spirits count a burden and tediousness to them, the Children of God look upon as a privilege, and do reckon it as their greatest advantage; and so should we, and rejoice in it, and much desire it, as David here does, who is herein a pattern unto us.  
The way to quicken and provoke us herein is by considering the Excellency of them, and by being well persuaded of that. For Excellency apprehended is that which moves Desire. To discern that they are good, and that they are likewise good for us that we shall get some good by them; that's that which we must be persuaded of, or else our desires will but faint and languish towards them. When David here in the Text looked upon them as having some Power and Glory in them, then his heart was carried after them, and therefore he expresses them here rather by such terms as these are than by any thing else: Not that I might see thine Ordinances( though he meant that) but thy Power and thy Glory. Thats the first thing here in Davids desire, viz. A desire of the Ordinances.  
The Second is the power and glory of them. This is somewhat distinct from the other in regard of the thing itself, and so likewise as to Davids desire; he desired not the Ordinances simply and nakedly considered in themselves, but with this qualification annexed and joined hereunto, the glory and power of the Ordinances. Then the Ordinances are desirable to purpose when they come to us thus qualified and clothed, when there's a power and glory in them; and that is when the Spirit of God does appear and go along with them: When they are effectual to make us better, and to draw us nearer in Communion with God, then they are that which they should be. And thus did David here desire them, whiles he puts such expressions and phrases as these are upon them.  
There's a double power and glory in the Ordinances, and both considerable of us in this business. The one is as to the Performance of them: And the other is as to the success and effect. First, As to the Performance, when there is a life and vigour and activity, which does put forth itself in them. It is not the mere opus operatum, so many Duties performed as a task, and there's an end of it, which makes the Ordinances glorious; but when there's a gracious and heavenly spirit, which runs along in them, which accordingly is that that every Christian should especially look after in the undertaking of them.  
This is obtained especially in this way: Namely, First, By Preparation to them. We must labour and endeavour to get our hearts in some manner fitted and qualified for them, as we desire to see any power or glory in them. Our hearts considered of themselves are very unfit for any approaches to God, or converse with him; and therefore they must be ordered and set right, or else all will be but in vain unto us in this particular. We must be careful to remove all hindrances and impediments from us. Now these they are of two sorts: First, All sinfulness and desilement. Secondly, All worldliness and earthly intanglement.  
First, Sinfulness and desilement. We must be careful to remove that. He that comes in any lust to the Ordinances cannot think to be conversant in them with any power or glory at all: Therefore the Scripture still gives caution about this, that it be scattered and taken away in preparation hereunto. As for instance, for the hearing of the Word, Jam. 1.21. Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls. And so again to the like purpose, 1 Pet. 2.1, 2. Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and evil speakings; as new-born babes desire the sincere milk of the Word that ye may grow thereby. Where still in order to the receiving of the Word there is an injunction for the laying aside of all filthiness and malice, and superfluity of naughtiness. And the like may be also said of any other of the Ordinances besides: Fastings, Isa. 58.4. There's no undertaking of them so as to perform them with any life and activity, but in the emptying of the heart of all manner of defilements.  
Again, Secondly, Of worldly intanglement. That's another impediment likewise which must be here carefully removed: We shall find in the stony-ground in the Gospel, how the cares of the world and the deceitfulness of riches choke the word that it becomes unfruitful: And so it does. And as unfruitful afterwards, so unacceptable likewise in the time of the performance of it. It does distracted and deaden mens hearts when they are conversant about it. And this for the power and glory of the Ordinances, which is considerable in the very Performance.  
There is Secondly, The like also as to the effect, when they do work effectually and powerfully afterwards. This is also to be looked after by us; and which David without all doubt did look after, that his heart might not only be warmed by the Ordinances in the very time of Performance, but even then also when he was gone from them; so as the strength and lustre of them might appear, and show itself forth in his life and conversation; as we shall have occasion to speak to more anon out of the following Point.  
Now therefore accordingly should we all endeavour after this ourselves; we should not rest ourselves in the mere shell and outside, and compliment, and formality of Duties, but labour in a special manner for the Power and Glory of them, that is, the spirit and efficacy of them; that they may have that work upon our hearts which they were instituted and intended for, that we may not only be present at them, but bettered by them. It is that which God himself looks at more than any thing else, and accordingly it is that which we ourselves should look most at to, not only the Ordinances, but the Power and Glory of the Ordinances. And the Glory of them not only as presented to the bodily view, as Popish and superstitious persons do regard most especially; but that rather which belongs to the spirit, and is in Gods sight of greatest price. That's the second thing desired.  
The Third is the sight of all this, That I may see thy Power and thy Glory: This is another thing desired by David, and so consequently desirable of us, to behold this beauty of the Lord. It should not be enough to us that there is such a thing as this in being except we ourselves do discern it. There are two things which are implied in this Expression of seeing, and both of them considerable of us. First, knowledge and Apprehension, That I may see; that is, that I may understand. Secondly, Enjoyment and Fruition, That I may see; that is, that I may be made a partaker of them. Each of these are in seeing.  
First, I say, knowledge and Apprehension, That I may see; that is, that I may know and understand. Where the knowledge of the mind is compared to the sight of the body, Faith to viewing and beholding. This it is in regard of divers things which are considerable in it: As First, It is the quickest and nimblest, and subtlest sense of all, it brings its Object to it in a moment; Sight it will fetch things to it which are at the greatest distance and remoteness; and so likewise will Faith, this Spiritual sight of the Soul; It is the substance of things hoped for, and it is the evidence of things not seen. It will make those things to be present which are to come many years hence; it will reach even to Heaven itself, and in some manner apprehended those glorious things which are there laid up, and promised to all true Believers. Secondly, It is the surest sense, it is that which has most evidence and infallibility in it. That which we see we make account we know, and we desire no other confirmation of it to us than this, as that which does put all out of doubt unto us. Even so is it likewise with Faith, it is a sure and certain Grace, and makes all things sure to those which do exercise it, and put it in practise. A Christian believing the Gospel, and the Promises which are made in it; he is as sure of them as if he saw the things themselves before his eyes. Thirdly, It is the most Operative Sense, it is that which does most affect the heart, and work upon the Soul of any other; Love and Joy, and Delight, they are all conveyed by seeing in a more especial manner. And so is it likewise with Faith and Spiritual Apprehension, the more that we know and believe any thing, the more we are affencted with it, and it hath an answerable work upon our spirits.  
But how may we come to the seeing of this Power and Glory of God indeed? We may do it divers ways.  
First, We must labour to have a principle of new and Spiritual life in us. There's no seeing without living; bring the most beautiful Objects that may be to a dead carcase, and they are all nothing to it. And so is it likewise with a carnal heart as to the things of God, it cannot see them in such a condition; an unregenerate person sees no beauty nor lustre in the Ordinances, wonders that any one should speak of any such thing in them. And why? Because wanting the life he wants also the senses of that life, which are pertinent and belonging unto it, and flowing and issuing from it; this must therefore be laid for a ground and foundation to all the rest, that we have a Spiritual life in us.  
And then Secondly, Having this Principle, we must beg of God the strengthening and exciting of this Principle in us. There must be light as well as sight, or else there will be no beholding; therefore God must clear things to us, and open our minds and understandings whereby we may discern them. For these things are revealed to us by the spirit, as the Apostle Paul tells us, 1 Cor. 2.10. Therefore he preys for the Ephesians, that God would give them the spirit of Revelation and Wisdom in the knowledge of him, the eyes of their understandings being opened. Alas! without the Spirit of God we are all blind to such things as these are; though the things be glorious in themselves, yet we for our parts shall never come to be really sensible and apprehensive of them. When God made the World at first, the first thing he made was Light, as that whereby all other things might be the better seen and discerned; all the glory and beauty of the Creation had been lost if it had not been for this. For what is Glory there where it is not seen and taken notice of? And so it is here in regard of the Soul, there must be the Spirit of God to enlighten us, or else all will be in vain unto us.  
Thirdly, We must fasten our minds and meditations upon the things themselves. There are some things which the excellency of them is not discerned without a great deal of poring and prying into them; and of the nature of these things is the Power and Glory of the Ordinances: As they are not discerned by any other than Spiritual eyes, so not by them neither, without fastening and fixing them upon them. Those that look upon the Ordinances slightly and superficially they will not apprehended them, but those that dive and search into them, which do {αβγδ}, stoop down to peep into them.( as it is said of the Angels, in 2 Pet. 1.12. Which things the Angels desire to look into.) These are most likely to see them in good earnest. If we look upon the Ordinances only in the first representation of them, they seem here to be weak and contemptible, and to have no great matter in them, for which we should admire them. The Elements in the Sacrament they are but common things, Water and Bread, and Wine, and the preaching of the Word, it is according to the outward appearance, but as another manner of speaking. And the persons which are employed in these things, they are but frail and weak men, subject to the same infirmities both bodily and spiritual, that others are; all this takes from the glory of these things being but lightly considered; but now if we shall go a little deeper, and search into the very bottom and foundation of them, there we shall find them to be the Power of God.  
Fourthly, That we may see these things the better, we must be careful to prevent and remove the obstructions of sight in us. Take heed of dust in our eyes, which the God of this World does labour and endeavour to cast into them, that so by that means he may blind them, and keep them from discerning, 2 Cor. 4.4. The dust of the World it will very much hinder and interrupt the apprehension of the things of God; and the more that men admire other things the less will they admire these. They will be so much the less acceptable to them. We should therefore take heed of that. And so much of the first thing in this seeing; viz. knowledge and Apprehension.  
The Second is, Enjoyment and Fruition: That I might see thy power and thy glory; that is, that through seeing them I might be made partaker of them; That I may see them, that is, that I may contemplate them, and dwell upon them, and be delighted with them: This was that which David desired. By which expression he does signify to us, that great delight which a Christian finds in such performances and duties as these are. They are very pleasing and satisfying to him, for which he should long after them.  
The ground and foundation hereof is this, Because they are suitable to him. All Delight it is founded in Agreement. What's the reason that vain persons take such delight in vain objects, to have the sight and view of them? why, 'tis because 'tis suitable and agreeable to their vain heart. Children delight in looking upon Pictures, and Babies, and such things as those, because they do best svit and agree with their childish nature: Even so do the Servants of God delight in God's beauty in his Ordinances, because it is most suitable to them, as regenerate and born a-new.  
Let this therefore call us to an account, to consider how it is with ourselves; whether we do thus or no. Let us consider with what affections, and for what ends we do at any time betake ourselves to such Duties as these are. What went ye out to see? &c. There are a great many people in the world which come to the Sanctuary to see, but it is not to see God's Power and Glory, which does here manifest itself unto them, if they had eyes to behold it; no, but to see other matters which do less concern them: The beauty of such and such persons, and the glory of such and such apparel; these are the things which they seek for, and come to see, as appears oftentimes by their carriage, and deportment, and behaviour in them. But those which profess Religion should consider, that they have somewhat else to look after, which accordingly should be looked after by them.  
To press these things so much the more upon us, let us consider these things with ourselves: First, That this is that which God does especially propound to himself in these Dispensations. The Lord in vouchsafing us his Ordinances, does above all things intend this unto us; The setting forth of his Power and Glory. And whiles he does intend this, he does likewise together with it, intend also our beholding of it; forasmuch as( I said before) all glory and lustre whatsoever, it is nothing unless it be apprehended. Now in regard that God himself does so much intend it, we should do so likewise; we should make it our business in coming to the Ordinances, as he makes it his business in appointing them, and instituting them to us.  
Again, Secondly, Let us consider this also, That our benefit by them is much proportioned hereunto. What's the reason that many do no more improve under such things as these are, but for this, Because they come with no better affections to them, nor propound these things to themselves in the undertaking of them. And so now I have done with the First General Part of the Text, which is David's desire itself, That I may see thy power and thy glory.  
The Second is the Limitation, or( if we will rather) the Amplification of this Desire; As I have seen thee in the Sanctuary: Which words may admit of a double reference and interpretation in them; Either thus, That I may see thy power and thy glory in the Sanctuary, so as I have seen thee. Or else thus: That I may see thy power and glory now in the Wilderness, as I have seen thee in the Sanctuary. According to the former sense, so it is an earnest desire of the restoring of him to the opportunities of the public Ordinances which he had formerly enjoyed. According to the latter sense, so it is the like desire for a supply of the public Ordinances, by God's gracious presence with him in private, now that the public were denied and kept from him. Which way soever we take it, there is matter of observation in it.  
First, Take it in the first Reference, That I may see thy power and glory in the Sanctuary as I have seen thee: And so he desires to be restored to the public Ordinances, and to his former enjoyment of them; He would have communion with God in public; and he would have that communion which he had formerly with him. There's both of these notions in it; A preferring of the Sanctuary, and a preferring of his own former enjoyments.  
First, Here's a preferring of the Sanctuary, That I might see thy power and glory there. This was that which David longed after, to wit, the public and more open Dispensations. How amiable are thy Tabernacles, O Lord God of Hosts! as it is in Psal. 84.1. And so here thy Sanctuary; That I might see thy power and thy glory there; as that which was there conspicuous more especially, and more than anywhere else. And so indeed it is. There's a blessing in the very meeting of Gods people one with another. God stands in the Congregation of his people; and Christ walks in the midst of the Golden Candlesticks; and the King is held in his Galleries. Where but two or three are gathered together in my Name( says Christ) there am I in the midst amongst them; Ergo, The more, so much the better. We should take heed of despising the public Ordinances; there's more in them than we are ware of; more of this power and glory of God, than is to be found any-where else in an ordinary way. Therefore some of our old Translations red the Text thus: Therefore do I look for thee in the Sanctuary, that I may behold thy power and glory.  
To speak distinctly of this Point, there are these eminent Advantages in it:  
First, The Spirit of God does more largely and plentifully communicate and impart himself upon these occasions. As it was at the Pool of Bethesda, where there were a great many of impotent people gathered together to be healed of their Diseases, there did the Angel come down and stir the waters. And we find in the story of the Gospel, how Christ still took an occasion of the peoples flocking together, for the preaching of the Word unto them. Where there are great Desires and Expectations, there are answerably great Enlargements of Grace, and satisfactions of those Desires by Gods Spirit.  
Secondly, There's the presence of the Angels. Those glorious Spirits take a special delight in the Assemblies of the people of God, to be frequent and conversant amongst them in these Ministerial Dispensations; they are well pleased both with the Company and the employment; the Gospel it is good tidings to them, as well as to us; though it is we who have the chiefest benefit by it. They are such Mysteries as the very Angels desire to look into in the place before cited. And unto Principalities and Powers is known by the Church the manifold wisdom of God, Eph. 3.10.  
Thirdly, There is a stronger Impression upon the spirits of good people themselves, who are better in this union and conjunction one with another, than they are singly and alone by themselves. There's an emulation and provocation of each other, there's more concord and agreement, there's a secret impartment and communication of spirits; as those which are good, when as by chance they fall into ill company, and places of corruption, their spirits are sadden'd; so on the other-side in good are quickened. Let all this have this influence upon us to make us to set a price upon the public means of instruction, and to repair unto them; let not any think they may do as well in their private closerts or Families, as they may do here in the Congregation, and so forsake the assembling of themselves together as the manner of some is, as the Apostle complaints of it, Heb. 10.25. They are mistaken if they so imagine, and they learn otherwise from the Prophet David, who here longed for his coming to the Sanctuary, where he might see the Power and Glory of God.  
And further, there was another thing also in it, and that is, that he might be restored to his own former enjoyments. It is not only that I might see thee in thy Sanctuary no more but so. But that I might see thee as I have seen thee formerly; there was that also in it, which is likewise considerable of us, whereby we see how experience of the Ordinances, it does enlarge the desires after it. Those that never knew what these things meant, Gods Power and Glory in his Sanctuary; they do not care for it, nor very much mind it, but they that know it they are desirous of it. And further, This the more that any have formerly enjoyed it, the more are they now sensible of the want. As it was in the repairing of the Temple, those that had seen the Glory of the former, they now wept to consider how far it came short of it, Ezra 3.12. Even so is it likewise here; there are no declinings and decayings, and diminishings to those which are Spiritual, if they be duly considered, whether in regard of the outward means or of the inward improvements. To enjoy less of the Ordinances themselves, or to enjoy less of Gods Spirit and enlargement in them, than has been formerly vouchsafed unto us, it cannot but be very grievous and tedious to any gracious heart: Therefore, says David here, Oh that I might see, as I have seen! The consideration of his former liberty and freedom in this particular, made him now so much the more sadly to reflect upon his present restraints, that it was not now with him in this regard as it had been sometimes heretofore. This was that which was so irksome unto him, and so it was likewise in other places, as Psal. 42.4. When I remember these things, I pour out my Soul in me; for I had gone with the multitude, I went with them to the House of God, with the voice of joy and praise, with the multitude of them that kept holiday. When he compared his present condition with his former; it was very troublesone and molesting to his thoughts, and he desired now that it might be with him, as in days of old.  
These are such kind of matters as a great many in the World regard not nor are sensible of; they can be apprehensive of other declinings, and lay them much to heart; declinings in their body, not that health which formerly; or declinings in their estate, not that plenty, which heretofore: Here with Job they cry out, Oh that I were as in months past, and in the days, &c. Job 29.2. O mihi praeteritos reddat si Jupiter annos! But as for these spiritual declinings, whether in Grace, or the means of it; these are such as do not once touch them, or any thing affect them: Well, but David and all those which are of his spirit, they look after this. Howsoever it may go with them in other matters they are not satisfied and contented in themselves unless it go well with them in this, that they may be restored to their former enjoyments of God in his Ordinances.  
And so much of the first Reference and Interpretation, That I may see thee in thy Sanctuary, as I have seen thee.  
But Secondly, There's another in it, and that's this, That I may see thy Power and thy Glory here in the Wilderness as I have seen it sometimes in the Sanctuary. And so it is a desire of a supply of the public Ordinances, by Gods gracious presence with him in private instead of it; where supposing his desire( as it was) to be rational and regular in him, there is this exhibited to us in it, that God in the necessary want and restraint of the public Ordinances is able to make it up to us another way; he can make a Wilderness or Prison, or sick-Chamber, or Bed to be a Sanctuary, if he so please; yea, he pleases sometimes so to make it; upon which ground David here does desire it as otherwise he could not have done in faith and good assurance of obtaining it. Look as the presence of a Prince is that which makes the Court, so the presence of God is that which makes the Sanctuary, where God will express himself after a more full and gracious manner, that is indeed his Temple, and so to be accounted by us. Now this he can do and often does even in deserts themselves. If we shall ask how and by what means, we may take it briefly thus.  
First, By the bringing to our remembrance those Truths which we have formerly heard, there's a very great matter of edification which lies in that; the recalling of such Points and Doctrines which have been formerly made known unto us. This it may be as good sometimes as the hearing of new; yea, as it may fall out a great deal better. Now 'tis that which the Lord does for us in such conditions as these are: It is made the office of the Spirit of God, in Joh. 14.26. not only to teach us all things, but likewise to bring all things to our remembrance which we have been taught, but are now apt to forget. And this is a very great favour and courtesy which he is pleased to do for us, for such as these do commonly work most effectually upon us. There are many Points in the Ministry of the Word,( especially in some mens Ministry) which seem to be more flat and superfluous in the first preaching and hearing of them, which afterwards upon a review, and a recall, have their force and efficacy with them, especially in times of sickness and affliction, and distress, and restraint; then they begin to work upon the Conscience which before perhaps were but slighted and disregarded, and it may be till Gods Spirit presented them, quiter forgotten and wholly out of mind. Now the power and glory of these Truths does the more evidently appear. As it is with some salue or Medicine which we lay up and keep by us, we know not the virtue of it till such time as we come to use it, and to stand in need of it; even so is it likewise with many Doctrines and Truths in Religion. This is therefore one work of the Holy Ghost, and that whereby he does supply the defect of the public Dispensations, by bringing home to our Consciences in private those Truths which have heretofore in public been imparted and communicated to us.  
Secondly, By the giving of new Experiences occasionally from the present condition, in which we are both of the temper of our own hearts, as also of his own grace, and strength, and assistance of us. In times of freedom we learn what we should be, but in times of restraint we learn what we are; where we have liberty to repair to the public Assemblies and Congregations, there we have the benefit of Instruction; but where we are with-held and kept back from them there we have the benefit of Experience; and the one( through the blessing of God) it does abundantly make amends for the other.  
Thirdly, By working in us a greater longing and desire after the public. David was now detained from the Sanctuary, and so from the seeing of Gods power and glory in the things themselves. But his heart was now more carried after it, and had the worth and excellency of these things more imprinted and fastened upon him than ever he had before; so that in conclusion he was no loser by it. It is a greater happiness and advantage to prise the Ordinances though we want them, than to enjoy the Ordinances whiles we slight them, or think more meanly and slenderly of them; and God thinks he does sufficiently supply us, when he works this affection in us of greater account and estimation of them: Which( by the way) may very much satisfy us in his Providence towards us in this particular, when at any time it is thus with us; when by sickness, or exile, or imprisonment, or any such restraint, we are kept from the public means and opportunities of salvation, God does occasionally from hence both call us, and work us to an higher prising and valuation of them; and it is an abundant recompense to us, when it hath this effect and work upon us.  
Lastly, By his own more immediate Applications of himself to us. As God can sustain our natural life if he pleases, in the want of food, as he did Moses when he fasted so many days and nights in the Mount: so he can also, if he please, sustain our spiritual in the want of Ordinances. The Ordinances, they are nothing else but the conveyances and transmissions of Christ and his Spirit to us in an ordinary way. Now God if he please can do it more immediately, and does in such cases, as he denies them. He expresses his own love, and good-will, and favour, and acceptance of us; stirs up good thoughts, and gracious and holy desires and inclinations in us; sheds abroad his love in our hearts, and becomes all in all unto us; and what he will be one day perfectly in Heaven, he is now in part, and imperfectly already here.  
The drift and scope of this Discourse, is not from hence to make us the more to neglect the public means, which is contrary to that which has formerly been delivered by us; but rather to comfort and encourage us where we are necessary and unavoidably against our wills detained from them. As it is in other matters; though God can miraculously keep us without bread, yet we do not for this reason refuse our daily sustenance, but use those means which God does afford us; even so should it be with us also here. Only we may hence learn not to confine him, and limit him hereunto, but by faith to depend upon him.  
Yea, we from hence also learn every one to use the Ordinances well whiles we have them, and have the liberty to be partakers of them; that so we may the better be provided against their restraint, and may the more comfortably expect from God to have this restraint made up unto us. This was the case here with David; He had faithfully attended upon Gods Sanctuary at such time as he was in it; and now he does confidently betake himself to God in his detention from it, which otherwise he could not so well have done. Those which slight the Ordinances whiles they have them, they will not have that comfort of them, when they are violently detained from them, but will experimentally find the inconveniences of such a neglect, when perhaps it may be too late for them to recover it, and to make it up; which therefore we should take heed of betimes. And that's the Second reference or sense which may be fastened upon these words, That I may see thy power and glory, &c. that is, that I may see it now in the Wilderness, as I have formerly seen it in the Sanctuary. That thou wouldst by thy gracious presence supply and make up unto me my present Restraints.  
One thing more, and so to conclude; and that is, the general frame of the Psalmists spirit in all this business: We see here where his thoughts were in this his present solitude and remoteness: He was thinking upon the Sanctuary and the Ordinances, even now that he was separated from them. There are a great many people in the world, which never almost think of Religion but when 'tis just put into their mouths, and they cannot choose but think( as 'twere) of it. On the Lords day when the very season puts them in mind of it; or in the Assemblies and public Congregations where they see others to mind it afore them; but leave it to themselves, and they would hardly once think of it from one years end to another; they could very well be without such things as these, and never miss them. Yea, but David, it was not so with him; no more is it also with any other good Christian and godly man besides. He thinks of it here in the Desert, and in his greatest distance from the occasions and opportunities for it.  
Would we know the reason of it? Namely, Because he had an inward Principle carrying him to it. Those which are truly hungry, they think of their meat and food even there where they do not see and behold it, but are separated from it, because their mouth and their stomach craves it of them: Even so is it also in these spiritual matters; He that hungers and thirsts after the Ordinances, and hath a true desire indeed unto them, he will be mindful of them, even there where yet the objects are not presented unto him, but hide from his eyes. It is in this case, in regard of Grace, as it is on the other side in regard of Sin; Those which have any strong and prevalent lust in them, which does dispose them to that which is evil, why, they will think of it, and project and contrive for the accomplishments of it, even then when they are debarred of the means of so doing. If ye should drive a Drunkard, or an Adulterer, or a Malicious person into the Wilderness, where he could have no occasion for the acting and effecting of his sinful desires and inclinations, yet his mind would be still upon his lusts for all this; and why? because he carries them about him; though he wants his Cups, yet he does not want his intemperate Desire; and though he wants his Harlots, yet he does not want his unclean Affection; and though he wants his Enemies, or those whom he so accounts of, yet he does not want his Revengeful Disposition for all this; he has the Heart, where he wants the Opportunity. Even so is it likewise with a godly man in regard of Goodness, and the advancements of it; He will even then be carried after it, and have his mind bent upon it, whenas externally he is restrained from it. Thus it was here with this holy man in this place; My soul thirsteth after thee; my flesh longeth for thee, in a dry and thirsty land, &c. to see thy power and thy glory as I have seen thee in the Sanctuary.   

SERMON III.  PSALM LXIII. 3. 
Because thy loving-kindness is better than life, my lips shall praise thee.  
That which is most in mens hearts, it is commonly most in their mouths; their affections break out at their lips; and we may guess at what is most esteemed and prized by them, according to what their praises and commendations do most run out in. And thus it was here at this time, and in this Scripture, with the Prophet David the Pen-man of this Psalm before us. His heart was full of Gods goodness, and the apprehension of his favour and loving-kindness; and accordingly is his mouth in like manner employed in the extoling of it; and so much the rather, from the condition which he was now in, of retirement and solitude in the Wilderness, as we have formerly heard. This, it made him to break forth into this high and affectionate expression which I have here now red unto you, Because thy loving-kindness is better than life, my lips shall praise thee.  
IN the Text itself we have two General parts observable of us: First, The Proposition. And secondly, The Inference. The Truth itself simply propounded: And the practical Improvement of this Truth. The Proposition, that we have in those words, Thy loving-kindness is better than life. The Inference or Improvement, in those, My lips shall praise thee.  
We begin with the first, viz. the Proposition itself, Thy loving-kindness is better than life. Here's a commendation of Gods loving-kindness, which( to make it so much the more emphatical) is set forth by way of comparison, in a preferring of it to life itself. Now this( that we may rightly understand it) may admit of a two-fold Explication; by taking it in the Letter, or in the Moral. Better than life; that is, than life properly so called: Or, better than life; that is, than any other Comfort whatsoever; and so it is by way of periphrasis and circumlocution, a description of the transcendency of it.  
First, To take it literally; Gods loving-kindness is better than life; that is, than life properly so called, namely, this temporal life which we led here below. The Psalmist hath a reference to this. And we shall endeavour to make it good according to a double Amplification.  
First, It's better than life, by taking life in the perfections and excellencies of it; if there be any thing more than ordinarily desirable or commendable in this natural life, there is that in the favour of God, which does transcend it and go exceedingly beyond it.  
Secondly, It is better than life; by taking life in the imperfections and defects of it; if there be any thing wanting in this life, which does fail and come short of our desires, there is that again in the favour of God which does abundantly supply it, and make it up. Where life is an excellent good, Gods loving kindness is better than life, as being above it in those particular Excellencies. And where life is a defective good, Gods loving kindness is better than life, as making amends for those particular deficiencies and imperfections which are in it. In either of which notion we take it, we shall discover the truth of it.  
First, Take life in its Excellencies, and it is better than life, so there's nothing which is commendable in life, but there's somewhat above it in the favour of God; as we may see if we take notice of the several Particulars themselves, and do but compare them one with another, the collation and conjunction of them together will make it the more evident. There's a double excellency in life, which does render it so far desirable. First, It is the most suitable good. And Secondly, It is the fundamental good. It is that which is most pleasing in itself, and it is that also which lays ground and foundation to all others besides.  
First, It is the most suitable good. The union of Soul and Body together with the exercise of them in that union, which makes up to us the substance of life, it is most connatural of any thing else, and there's a great deal of more delight in it than in any thing besides. There's a great deal of sweetness in life, no more but so, even there where there's a suspension or diminution of many other comforts: Why, but now the favour of God, it is a good more suitable than life itself: It is a thing more sweet and pleasing to the Soul to be joined and united to God, than to be joined and united to the Body, by many degrees; to live in Communion with Christ, than to spend never so many pleasant days upon Earth in the greatest mirth and jollity that might be. Life is not so sweet to Nature as Gods loving kindness is sweet to Grace and the Affections of an Heavenly Spirit; such as Davids here was, who gives this verdict and judgement about it upon his own sense and experience.  
We judge of the suitableness of any good according to a Threefold estimate. First, As it is more earnestly pursued. Secondly, As it is more comfortably enjoyed. Thirdly, As it is more difficultly spared. Now according to either of these Particulars, is there more suitableness in Gods loving kindness and favour than there is in life itself.  
First, It is more earnestly pursued, and hunted after. That God is still presumed to be the most suitable and agreeable, whereof there's the greatest pursuit and prosecution; now all which understand themselves, they do more aim at the keeping of Gods favour, than the preservation of their natural life. If we go no further than this instance in the Text, this holy man David, he never so begged for his life as he did for Gods loving-kindness to be communicated to him; as we may see if we look into Psal. 51.8, 12. Make me to hear joy and gladness, that the bones which thou hast broken may rejoice. Cast me not away from thy presence, and take not thy holy spirit from me; restore unto me the joy of thy Salvation, and uphold me with thy free spirit. And so Psal. 77.6, &c. there are Expressions to the like effect. In this very Psalm which we have now in hand, how did David long in himself for the light of Gods gracious presence! And so in other places, Psal. 4.6, 7. Lord, lift thou up the light of thy Countenance upon us; when others ask after good.  
Secondly, It is more comfortably enjoyed: A Christian has more refreshment from Gods favour than from life itself. Thou hast put more gladness into my heart than when their corn and wine and oil increased, Psal. 4.7. That's the most suitable good, from whence results the greatest comfort, which the Soul has most delight and contentment in the particular fruition of: Now a true godly person has more rejoicing in Gods Countenance than it has in all the world besides. A Christian is never so much his own man as when he finds God to be his Friend, then his wheel turns upon the hinges, every thing then moves sweetly and pleasingly in it; and it is in its right nature or temper in that plight which it desires to be in, and which is most pleasing and agreeable to it.  
Thirdly, It is more difficultly spared. That's made to be one excellency of life, and commendation of it, even in the mouth of the Devil, that a man would give any thing to save it, Job 2.4. Skin for skin, and all that a man hath will he give for his life. Well, but the favour of God, it has the pre-eminence even in this also; it is that which can be worse spared than life itself; as may appear in two sorts of persons: First, In the Children of God, who have very readily laid down their lives, rather than they would let go this loving-kindness. As Revel. 12.11. it is spoken concerning the Martyrs, That they loved not their lives to the death. What? did they not love them? Yes, but they did not love them in comparison; they loved them not so much as they loved the favour of God, which was a great deal nearer and dearer unto them. So the three Children in Daniel, Chap. 3.16, 17. We are not careful to answer thee in this matter, the God whom we serve, &c. Secondly, In Desperate and Reprobate persons. Ye may see in them also who having been sensible of Gods displeasure, and the wrath of God upon their Consciences, have been able to endure no longer in the World, but in anguish and perplexity of spirit have stripped themselves even of their own lives. As Saul and Judas, and Achitophel, and such as these, they were so distressed for the want of Gods favour, that they could live no longer. Indeed this course of theirs it was not commendable but odious and abominable, and the greatest folly and madness that could be. Because they had not Gods favour therefore to run away from it: Because they were under wrath at the present, therefore to make themselves to be so irrecoverably. But it serves to show us the truth of the Point which we have now at this time in hand, how that Gods favour is better than life; forasmuch as even Enemies themselves could not endure the having of the one with the loss and miss of the other. That Good is most suitable and agreeable which is most hardly and difficultly spared. And that's the first excellency in life: It is such a good as of all others is most suitable.  
Secondly, It is such as is Fundamental. It is the ground-work and foundation of all other Comforts besides; if this be gone all other Comforts of the World are gone with it, whether riches or honour, or pleasures, or whatsoever they be, they are all founded in life, which is supposed as the bottom on which they stand. Yea, but now Gods favour it is a good more fundamental than life, and so better in this respect also. For life; that is the ground-work and foundation only of the things; but Gods loving-kindness it is a foundation both of things and comforts. It is a cause of the Blessing, and a cause of the sweetness of the Blessing. A man may have an abundance and variety of all those Earthly enjoyments, and yet have but little benefit or satisfaction from them. Gods favour and gracious acceptance of our persons in Christ, it blesses Blessings, and makes Comforts themselves to be comfortable. As the stamp and superscription makes the coin to be currant, so is every thing so far acceptable as it hath Gods love imprinted upon it, which is the form and essence of it, and gives being and subsistence unto it. Thus is Gods favour better than life, by taking life in its excellencies; where life is excellent this is infinitely transcendent.  
Secondly, In the other way of Comparison; by taking life in its Deficiencies, where life is defective, Gods loving kindness is better than life; as supplying those defects. There are three things in life which do argue the imperfection of it, and make it to be deficient. First, It is a dependant Good. Secondly, It is an Impure Good. Thirdly, It is Transient and Uncertain. Now Gods loving kindness it has the excellency and pre-eminence of it in all these respects.  
First, I say, As it is dependant, for so it is life, it cannot subsist of itself, but must have other Comforts to support it, and to keep it up. For a man to live and nothing but live, it is not so pleasing or contenting unto him; he must have accessary refreshments, whereby to make his life so much the more sweet and satisfactory to him. Why, but now the favour of God it is good enough with nothing else besides; it needs nothing to help it and promote it, and set it out; if God will but show forth himself in that manner as he is able to do, there shall be joy enough in his Countenance in the absence of all other things. A man may here live by love, and feed himself with the thoughts and meditations of the happiness which he is in, and nothing else. Thus David else-where professes, Psal. 17. ult. when he had there largely discoursed of the World, and of the Contentments of it, Children, and abundance of Treasure, and multitude of substance, But as for me( says he) I will behold thy face in righteousness, so shall I be satisfied when I awake with thy likeness. This holy man of God found a great deal more of satisfaction in Gods likeness, that is, in the beams which reflected from his favourable Countenance, than men in the World could in all the Possessions which they enjoyed. So again in Psal. 73.25. Whom have I in heaven but thee, and there is none upon earth which I desire in comparison of thee? My flesh and my heart faileth me, but God is the strength of my heart, and my portion for ever. Life it is a goodness which is dependant, and so Gods favour is not, &c.  
Secondly, Life it is an Impure Good. It is a good which is implicated and involved with abundance of evils. There are many crosses and troubles, and calamities which the life of man is subject unto; which though it have some comfort in it, yet that comfort is much troubled and mixed; yea but now the favour of God it is good, and nothing but good. As it is said of his Blessing, it adds no sorrow with it, nor has it any inconvenience in it, nor has it any evil attendant upon it. Gods wrath it is full of mixture, but Gods favour it is without mixture. His punishments they are mingled with a great deal of revenge and indignation; but his loving kindness it is pure and unmingled with any evil at all: it is sweetness and delight, and nothing else.  
And herein now does it very much differ from the favour and loving kindness of the World; as for the favour of men, it is not without its discommodities and disadvantages. There's a great deal of straightness and narrowness, and troublesomeness now and then in it; {αβγδ}, as he said, nothing more tyrannical. It's very imperious, and pinches those oftentimes which are entangled with it; but Gods favour it is no such matter, it puts a man upon nothing which may be troublesone or irksome unto him: Indeed it engages him in service, but such service as is liberty itself, and the sweetest that is. The love of Christ constrains us; but what does it constrain us to? even to that which if we be well in our wits, we would do without constraint. The yoke of Christ is easy, and his burden is light, and his commandments are not grievous. This is a most certain truth, that a man shall never run himself into hazard by getting into favour with God, he shall never repent of the bargain, or complain that he is any thing the worse for it. With men sometimes it is otherwise, if a man will purchase their favour, he shall trespass upon his Conscience in venturing upon that which is unlawful; but Gods commands they are very regular and agreeable.  
Thirdly, Life it is a transient and uncertain good. Take life in its greatest glory, and with all the flourishings that are appurtenant to it, and when all comes to all, it's but momentary, it is but short and passing away. Gods favour is better than life in regard of duration, as being eternal, immortal, incorruptible, and that fades not away. Who shall separate us( says the Apostle) from the love of Christ? shall tribulation, or distress, or persecution, or famine? &c. Nay, in all these things we are more than conquerors through him that loved us. For I am persuaded, that neither death nor life, &c. Gods favour is better than life, in that it lasts beyond life, and extends itself to men when they are dead and lye in the grave: There's a kindness to their Souls in keeping them in his own hand, and drawing them so much the nearer to himself; and a kindness to their Bodies, which having been once the Temples of the Holy Ghost, are still preserved by him, and laid up and reserved to the time of a glorious Resurrection. A kindness to their Posterity which partakes of a blessing afterwards for their sakes: And there's a kindness to their good names; which flourishes by a blessed memorial after their departure. Thus does Gods favour and loving kindness out-live even life itself, and so much the better.  
The excellency of Gods favour in this particular, to wit, for its perpetuity and continuance is so much the more remarkable of us, as herein it is different from the love and favour of the World, and far surpassing it. As for the favour of men it is not in this regard better than life, forasmuch as it is subject to all the casualties and mischances which life is subject unto, and may be taken away from us as many ways as that itself may.  
As First, By slander and wrong information. It is easy to lose the favour of men by that, as Mephibosheth lost Davids by the false suggestions and calumnies of Ziba; but Gods favour is not lost by such means, there's none which can be able to inform God against his People, or which shall be able in this respect to prevail in their information. Who shall lay any thing to the charge of Gods Elect? it is God that justifies: Who shall condemn? it is Christ that died, &c. says the Apostle. This is the comfort of Gods People, that though their Enemies may slander them to others, yet they cannot slander them to him, or bring him out of a good opinion and conceit of them. No, not their greatest enemy of all, Satan who is called the Accuser of the Brethren, by special Emphasis, Revel. 12.10. not he, as in the case of Job.  
Secondly, The favour of men is lost by uncautelous conversation. If a man do but trip never so little, and do not keep touch in all points and observations, he runs an hazard of the favour of men, who are ready hereupon to reject him, and cast him off. But with the Lord now it is not so, though he does not allow of any sin in his favourites, neither are they to allow it in themselves, yet he does not presently for every transgression discard them, and put them out of favour. As he promises concerning Solomon, Psal. 89.33. I will visit his transgressions with a rod, and his iniquities with stripes. Nevertheless( says he) my loving-kindness will I not utterly take from him, nor suffer my faithfulness to fail. My Covenant will I not break, nor alter the thing which is gone out of my mouth. God bears with many a failing, and puts up many a miscarriage, and vouchsafes a great deal of love in the midst of much frowardness and perverseness on our behalf.  
Thirdly, The favour of men is lost from human inconstancy, and the fickleness of their natural condition. Though there be no cause from without, yet there's enough in themselves. In Psal. 62.9. Surely men of high degree are vanity, and men of low degree are a lie; To be laid in the balance, they are altogether lighter in vanity. Here's a disparagement upon both conditions of high and low; they are vanity in regard of their persons, and they are vanity in regard of their affections. It is possible to lose their favour, because it is possible to lose themselves; and it is possible to lose their favour, because it is possible to lose their hearts. Each of these Considerations do make up the uncertainty of their favour.  
First, As for their Persons, considered as the subjects of favour, it is easy to lose it that way. The favour of men it cannot be better than life, because men themselves are desirable no longer than for the time that they live; those whom living every one hung upon, when they are dead no body looks after. When it's once come to this that men are return'd to their earth, in that very day( says the Psalmist) do their thoughts perish; not only their thoughts of others, but likewise others thoughts of them. Their favour is gone with their lives.  
Secondly, In regard of their hearts. The favour of men is vanity here, in regard of the mutability of them, for they are very flexible and various. Men oftentimes love to day and hate to morrow; their affections are easily diverted and changed, and turned another way. But with God now it is not so, his love it is like himself, eternal, and so it is better than life, which is but transitory and very uncertain. Thus we see the Point clear before us according to both illustrations; Gods loving kindness is better than life, by taking life in its excellencies: And Gods loving kindness is better than life by taking life in its defects.  
Now the improvement which we make of this Point by way of Application comes to this:  
First, It seems to teach us what we should chiefly look after and pursue. Let us with Mary choose the better part, let us not forsake the better, and give ourselves wholly to the worse. What's the care of most men in the world? why, it is only to live in the world, and there's an end, to maintain a poor transitory life here below; but to do this with the favour of God this is not regarded. Men live without God in the world, or as if it were no matter at all whether they were acquainted with him or no, his favour is not regarded by them. Now what a madness and folly is this, considering how much better than life is his favour.  
It's better than life, not only considered in the General, but also as well in all its several distinctions and modifications of it; better than all sorts and manners and conditions of living. To live in Gods favour is better than to live in the greatest pomp and jollity that may be. Life is not only to be taken for a bare subsistence in the world, by the union of Soul and Body, but also for the drawing of it out in its particular stations and vanities. The word in the Original Chaiim, it signifies lives in the plural; and the Septuagint also render it {αβγδ}: there's the life of a scholar, of a Soldier, of an Husbandman, of a Tradesman, and the like, all these are so many lives. Why but now the life of a Christian that lives under the shadow of Gods favour, it is beyond either of these; and accordingly upon this account should be most earnestly followed after and pursued by us. We should endeavour to led good and holy lives, rather than any thing else, as being the best of any thing else.  
Secondly, This gives us an hint of the Excellency of a Christians condition above all other men in the world. All the happiness of others it is confined only to this life; if they be miserable here they are the miserablest Creatures that are, they have nothing in the Earth to sustain them, and uphold them, and keep them up: Yea, but it is otherwise now with the Children of God, if they should miss of these earthly comforts and their cheerings of this natural life here below; yet they have somewhat better to refresh them, and to keep up their hearts. If their hopes were only in this life, they were of all men most miserable, as the Apostle speaks. But now this is their comfort, that they have hope of better than life, even of the favour and loving kindness of God. Gods favour is better than life, because it brings us to a better life. It's better than life temporal, because it brings us to life eternal, 2 Cor. 5.1. We know( says the Apostle) that when this earthly house of our tabernacle is dissolved, &c.  
Here's that which may arm the Saints and Servants of God against the fear of death, and the loss of their temporal life in the World: That whiles they have Gods favour and loving kindness more communicated to them, they have that which is better. A Christian when he comes to his change, he exchangeth for the better, for he enters into his Masters joy, and has the favour of God in greater measure imparted unto him; and so in that regard has great cause to be satisfied in himself, with what happens unto him.  
Thirdly, We see here that Christianity is no unreasonable contract; the Doctrine of Godliness, and self-denial it is no hard bargain. When Christ invites us to lay down our lives for his sake, and for the brethren, and for the truth, and promises us hereupon his own favour and loving kindness, he does not here offer us loss because his favour is better than life; he asks of us that which is worse, and bestows upon us that which is better, whereof we have no cause to complain. It was the question of Peter to our Saviour when he had  told him he should suffer for his sake, what he should get by the bargain, Mat. 19.27. But Christ there makes answer to him, and tells him, that he should at last gain an hundred-fold for it. God will take care that no man may be a loser by the service of him; his favour is a sufficient recompense though there were nothing else belonging unto it, and we are to sit down contented with it as our greatest reward.  
And so now I have done with the words in the first Acception, as we may take this word life in the letter, Thy loving kindness is better than life; that is, it is better than the union of Soul and Body together, with the free performances of all the actions belonging thereunto; it is better than this life of nature.  
Secondly, We may also take it in the Moral, according to that which it implies and holds forth to us; and that is this, That Gods favour is better than all. The loving-kindness of the Lord is the greatest happiness and advantage of a Christian. There's no comfort so sweet as this, To be at peace and reconcilement with God. Forasmuch as life is the chiefest of all contentments, and that which( as I have shown) is the foundation of all other blessings and comforts besides, which it does comprise and comprehend under it; therefore the Spirit of God, when he would signify to us the excellency of the favour and loving-kindness of God, he does it by an expression from Life. And this( as I conceive) is the absolute and genuine meaning of the words; where the Prophet does not so much intend to compare these two together, life, and Gods loving-kindness; as to show unto us the sweetness of Gods favour considered in itself, and what an happy condition it is to be in Covenant and peace with him.  
And here again, for our further explication and enlargement of this Truth in hand, we must know, that by Gods loving-kindness we may understand two things especially: Either first of all, The Affection; or secondly, The Expression of the Affection: Either as it is immanent in himself; or else as it is transient upon us. You know that in Parents and Friends there are both of these considerable. There's the favour in the thing itself; and there's the breathings of this favour in regard of outward manifestation of it towards the person whom it is fastened upon. Now both of these from God to a Christian, are exceeding beneficial and comfortable; Gods favour, as ye may take it for his love; and Gods favour, as ye may take it for his embracements and love expressed. And these two we must of necessity distinguish, as being distinct in regard of Gods dispensation; Because though the latter does always imply the former, yet the former is now and then, yea very often severed from the latter. There's many have his loving-kindness in the first sense, taking it for his gracious Affection, which yet have it not always in the second sense, taking it for this Affection expressed. These two they are plainly distinct, yet so, as that both of them together do make up to us a most blessed condition. It is a blessed thing to have Gods loving-kindness fastened upon us. And it is a blessed thing to have his loving-kindness manifested to us. According to either explication his loving-kindness is better than life, that is, the best thing that is.  
First, For the thing itself, his loving-kindness taken for his affection. It is a most blessed and happy condition for any man to be in favour with God, whether he know himself to be so or not. The very thing itself is a blessing, without any more, and the greatest blessing that is. For God to have thoughts of peace, and good-will, and affection to us, is a mercy, though we do not apprehended it. It is made a part of the blessing of Joseph, The good-will of him that dwelled in the bush, in Deut. 33.16. And 'tis a blessing to every one else who is made a partaker of it, who is therefore accordingly to acknowledge it. But this loving-kindness here does not import bare love and good-will, but this with some addition and amplification. Gods loving-kindness is the tenderness and sweetness of his love. When God does not only love a man, but carries melting affection towards him; when he does not only affect him, but also set his mind upon him, and rejoices and delights in him; this is loving-kindness indeed: And such a state and condition as this is, do we sometimes find mentioned in Scripture. As Christ himself is said to be the Son of Gods love, and his Son in whom he is well pleased, emphatically; so also by participation, and in a degree, are all his Members; and some of them in a more peculiar manner: They are dearly beloved of him, men of desires, as it is said of Daniel, and highly favoured. Now this( I say) is a blessed condition as can be desired. Gods favour it is the sweetest of all: and we are  told so, not only here in this Scripture, but also in many others besides. Thus in Psal. 30.5, His anger endureth but for a moment; in his favour is life. So Psal. 36.7, How excellent is thy loving-kindness, O God? or, as it is in the Hebrew, how precious? The Prophet is even struck with an admiration and astonishment at it. So Cant. 1.2, Let him kiss me with the kisses of his mouth, for thy love is better than wine. The Scripture is very frequent in putting a very great excellency and commendation upon Gods loving-kindness.  
We may briefly take notice of it in these particulars: First, As a matter of honour, and dignity, and high esteem. When Joseph was fetched out of the Prison, and advanced to the favour of Pharaoh, and had his Ring put upon his hand, was arrayed in fine apparel, and had a chain of Gold about his neck, as an emblem and testimony of his favour, it is said that the people cried before him, Bow the knee, Abrech, Gen. 41.43. He that before was slighted and disregarded, when the King himself took notice of him, every one took notice of him also. When Haman was brought into the favour of King Ahashuerus, all the Kings Servants did him reverence. And it is spoken of Zabud in a way of special observation, That he was Principal Officer, and the Kings Friend, 1 King. 45. The Favourites of great men, they have an honour and dignity from their favour, though they have nothing besides; and so likewise have the Favourites of Heaven; as Abraham, he is called with respect, The Friend of God, Jam. 2.23. and the Thessalonians, Beloved of God, 1 Thes. 1.4. Since thou wast precious in my sight, thou wast honourable, Isa. 43.4.  
It is true indeed, such as these are not always so much honoured by the world; they do not esteem and reckon of them, but look upon them as the vile ones of the earth; but those which know them, think honourably of them, and that especially upon this account, as such people whom God himself does esteem of.  
Secondly, Another privilege is Protection. This is the excellency of Gods Favour, That it is a safeguard to those which enjoy it. As Princes are wont to stand by those whom they take into favour, even so does God. He suffered no man to do them wrong, but rebuked Kings for their sakes, saying, Touch not mine anointed, and do my Prophets no harm, Psal. 105.14, 15. He that toucheth you, toucheth the apple of mine eye, the tenderest part that is, Zech. 2.8. See thou speak not to Jacob either good or bad, it is the charge which God gives Laban about him, Gen. 31.29. With favour shalt thou compass him as with a shield, Psal. 8. ult.  
There are three special Evils which Gods Favourites have the privilege to be kept and protected from by him. First, From Violence and Destruction. Secondly, From Calumny and Detraction. Thirdly, From Sin and Temptation.  
First, From Violence and Detraction. Job 5.19. He shall deliver thee in six evils, yea in seven there shall no evil touch thee: In famine he shall redeem thee from death, and in war from the power of the sword; and so as from sword so from pestilence. Psal. 91.1, &c. Thou shalt not be afraid, &c. All which Promises are to be taken restrictively, as holding for the most part with Gods glory, and the good of the person.  
Secondly, From Slander and Detraction. Psal. 31.20. From the strife of tongues. And Job 5.21. From the scourge of the tongues. Sometimes that it shall not smite, not a Dog to move his tongue. Always that it shall not hurt. Thy righteousness shall be cleared as the light, Psal. 37.5, 6. And as the light it shall be the clearer and brighter after some clouds and over-casts which are upon it.  
Thirdly, From Sin and Temptation. He that breaks his peace with God he makes a gap in his Soul, and provokes the Lord sometimes to give him over to divers lusts; as he loses the benefit of protection in common pardon, so he loses it likewise in regard of restraining Grace. Take all the great enormities and miscarriages of Gods Servants in Scripture, and ye shall find them to be the consequents of Gods favour remitted towards them. When men walk loosely with God, are careless and negligent of themselves, formal and customary in his Service, and in doing of the duties which he requires of them, they do not only hazard their protection from outward Evils, but likewise provoke God to give them over to spiritual Judgments. But now whiles they keep in favour with him, they are more secure from these. He that pleaseth God shall not be taken in her snares, Eccles. 7.26. It's true of any other great sin besides; this was Pauls confidence, 2 Tim. 4.18. The Lord shall deliver me from every evil work, and preserve me to his heavenly kingdom, &c. That man which is under Gods favour, he has a kerb and restraint upon his spirit, which orders him, and keeps him in awe, that he runs not to the same excess of riot with other men; he is from hence kept from Sin and Temptation. And here's the second privilege of this condition, to wit, Protection.  
A Third is Prevalency and Power. Men which are in favour with great ones they are able to do great things in the World, and so are the favourites of God; for they have his ear upon every turn: As Isa. 45.12. Ask me of things to come concerning my sons, and concerning the work of my hands, command ye me. They are Israelites which wrestle with God and prevail. See Job 22.26. Thou shalt make a prayer, and he shall hear thee, thou shalt decree a thing, and it shall be established unto thee.  
The power which Gods People have with him in this regard may be taken notice of in these Expressions of it. First, That sometimes he will hear none but them; none for Abimelech but Abraham, Gen. 20.7. None for Eliphaz but Job, ch. 42.7.  
Secondly, To manifest his peremptoriness, he professes he would not hear even them. As Jer. 15.1. Though Moses and Samuel stood before me, &c.  
Thirdly, When he has no mind to grant a thing, he first takes them off, Exod. 32.10. Let me alone, &c. to Moses.  
Thus in all these Particulars have we seen the privileges of Gods loving-kindness.  
Now the Application of all to ourselves will run out in a fourfold Question. How shall we know whether we have it? How shall we get it if we want it? How shall we keep it when we have it? How shall we receive it when we have lost it?  
I. How shall we know whether we have it? this is known divers ways.  
First, By his Countenance. God looks otherwise upon us, as Jacob to his Wives about Laban, Your Fathers Countenance is not to me as heretofore.  
Secondly, By his Presence and Communion. Can two walk together and not be agreed? God converses with those which are his Favourites, Gen. 17.22. Talked with Abraham. And so with Moses, Exod. 33.11.  
Thirdly, By his love-tokens and sprinklings of favour. The hidden Manna, Rev. 2.17. The earnest of the spirit, 2 Cor. 1.22. &c.  
Gods favour is not discerned by any outward thing here below, but by Grace wrought in our hearts, and drawing us nearer to himself.  
That for the Solution of the Question, How shall we know whether we have it? Yea, or no?  
II. How shall we get it if we want it?  
First, By labouring to be acquainted with those which are about him. Thus men get to be acquainted with great ones.  
Secondly, circumspectly carriage and behaviour, walking exactly, Ephes. 5.15.  
Thirdly, Industry and Diligence in a mans place, Prov. 22. ult.  
Lastly, Study the temper and disposition of him, whom we seek to.  
Thirdly, How shall we keep it, when we have it?  
First, By universal compliance, indulge no one lust whatsoever.  
Secondly, By sobriety and humility of enjoyment, not proud and lifted up.  
III. By a cautelous shunning of all occasions of offence.  
IV. How shall we recover it, when we have lost it?  
First, By an ingenious acknowledgement of our miscarriages past.  
Secondly, By doing our first works, Revel. 2.5.  
Thirdly, By double diligence and zealousness for time to come.  
And thus now of the First General in the Text, viz. the Proposition, Thy loving kindness is better than life.  
The Second is the Inference or Improvement, My lips shall praise thee. When 'tis said here his lips, we must not take it Exclusively, His lips and nothing else; but Effectively, his Praise should break forth at his lips; this he promised. As where the inward man is rightly qualified, it will show itself in the outward.  
The Connexion seems to be double; either referring to the former Verse, Early will I seek thee, because thy loving kindness is better, &c. And so here's an account of his Importunity.  
Or else referring it to the latter, My lips shall praise thee, because thy loving kindness is, &c. And in this latter we now take it. David praises God for the excellency of his loving kindness.  
First, What it was in itself, in its own nature, considered in God himself; God is to be praised for that which he is, Psal. 92.12.  
Secondly, For what he was to David; Because I do enjoy this loving kindness of thine, which is better than life. David did not bless God only for a notion, but for an experiment, and the sense of Gods love to himself.  
And here now comes in the second notion of Gods loving kindness in the expression of it.  
First, Out of a principle of Joy which is communicated and full of diffusion.  
Secondly, Out of a principle of Love, as desiring to make others which were his Brethren sensible of the same favour.  
Thirdly, Out of a principle of Thankfulness and Ingenuity.  
Here's the difference betwixt the Saints and the World. The World thinks the favour of God not worth the observing; Gods People do much rejoice in it, and bless him for it. That's the Second General, the Inference.   

SERMON IV.  PSALM LXIII. 4, 5. 
Thus will I bless thee while I live: I will lift up my hands in thy Name.  
My Soul shall be satisfied as with marrow and fatness: and my mouth shall praise thee with joyful lips.  
There's none which are made more sensible of the Benefit of the public Ordinances, nor have their hearts more drawn out after them, than those who have been for some time debarred and kept from them. Restraint it sets an edge upon Desire in this particular. An Instance whereof we have here exhibited and represented to us in the Person of the Prophet David, who being now( as appears by the Title of this Psalm) driven into the Wilderness, the Wilderness of Judah, through the fury and persecution of Saul; and upon that occasion detained from the public Worship of God in the Sanctuary, does from hence so much the more now pant and breath after it; and upon supposal of his enjoyment of it( which he much longed for) does engage himself to God in a more serious attendance upon it all his days. As we have particularly signified to us in this Text, which I have now red unto you, Thus will I bless thee, whiles I live: I will lift up my hands in thy Name, &c.  
IN this present Verse before us( the fourth Verse of this Psalm) we have the Prophet David engaging himself to God in two Particulars, which may serve to make up to us the Parts of the Text.  
First, To the blessing of God, Thus will I bless thee whiles I live.  
And Secondly, To praying to him, I will lift up my hands in thy Name.  
We begin in order with the first, viz. Davids engaging himself to blessing, Thus will I bless thee, &c. In which there are three things further considerable of us.  
First, The thing itself promised, and that is Blessing.  
Secondly, The manner or ground of performance, thus or therefore.  
Thirdly, The extent, Whiles I live.  
For the First, The thing itself promised, it is Blessing; David promises to bless God. This at the first hearing may seem to carry some kind of difficulty in it: The apostles rule in Heb. 7.7. is, That without contradiction the less is blessed of the greater; if so, how can we be said to be blessers of God, who is so infinitely superior to us? For this we must therefore know that there is a double kind of blessing; the one Imperative, or by way of Authority; the other Declarative, and by way of Publication. According to the first sense, so God blesses man, namely by making him blessed. According to the second sense, so man blesses God, namely by declaring him blessed, and by acknowledging that blessedness which is in him. Now according to this latter interpretation are we to understand it here in the Text, where David promises that he will bless God; that is, That he will acknowledge and publish that excellency which is indeed in him. This is that which lies upon us all as a duty to be performed by us, and accordingly we shall find often mention made of it in Scripture, in sundry places; as for instance Psal. 103.1, 2. Bless the Lord, O my soul, &c.  
It is requisite upon a twofold ground. First, The goodness which is in himself. And Secondly, The overflowings and communications of this goodness to us; each of these call for this our Blessing, and do engage us thereunto.  
First,( I say) His own personal goodness. The Lord deserves to be magnified by us for that excellency which is in his own Majesty; no more but so. Worth wherever it is it does call for the acknowledgement of it, and it is our duty to acknowledge it, but in God himself after a more especial manner. Thus Psal. 145.3. Great is the Lord, and greatly to be praised, and his greatness is unsearchable; he is great and greatly to be praised. And accordingly we shall find the Servants of God to be very much in the blessing of him upon this account.  
But Secondly, That's not all; not only for his goodness in himself, but his goodness likewise to us, in the overflowings and communications of it, we are to bless him for this also: And so we shall find them joined together in Scripture; Thou art good and dost good, Psal. 119.68. So Psal. 145.5. I will speak of the glorious honour of thy Majesty, and of thy wondrous works. Of the glorious honour of thy Majesty, there is his goodness in himself; And of thy wondrous works, there's his goodness to us, and both to be proclaimed by us.  
This therefore meets with all such who do nothing less than this, which we now speak of. Some there are which are so far from blessing God, as that they do nothing indeed but blaspheme him, and repined and murmur against him, and speak evil of him; few there are which( at least as they should do) do bless and praise his name: Now we see here what David vows to do for his particular, Thus will I bless thee.  
There are two ways especially in which God is blessed of his Creatures. The one is Objectively by way of representation; and the other is Significatively, by way of Publication: According to the first sense, so all his Creatures bless him The Heavens declare the glory of God, and the firmament shows his handy work, &c. Psal. 19.1. Sun and Moon, and fire and hail, and snow and vapour, &c. Psal. 147.3, &c. All these they do bless him thus. But according to the second sense, so he is blessed only by Angels and Men, who are therefore to do it with so much the greater intention. All thy works shall praise thee, O Lord, and thy Saints shall bless thee; they shall speak of the glory of thy kingdom, and talk of thy power, &c. Psal. 145.10.  
This we should be so much the rather persuaded unto in regard of the excellency and dignity of the work itself: It is the work and employment of the glorious Angels in Heaven, and such as shall be our work hereafter to all eternity, which we should therefore begin in part now, even whiles we are here upon earth. This is that which David here vows and promises to do for his particular, I will bless thee. So much for the thing itself.  
The Second thing is the manner or ground of it. Thus, or Therefore. This is very fitly and pertinently added to the other; for it is considerable in every good duty which is to be performed by us, how and upon what grounds we perform it. There is a manner in every pious undertaking which is to be regarded by us. This( it seems) David would regard, and accordingly teaches us to regard it with him, as being that without which God himself has no regard to us in any thing which comes from us, which therefore we must look unto.  
What is it to bless God thus? We may take it in these Explications.  
First, Sincerely, in the uprightness and integrity of our hearts. Sincerity it is the very crown and top of every Duty, which is no otherwise accepted of God than it hath this in it: And so( amongst the rest) is it of thankfulness and blessing of God, when we do it with our whole hearts as being real and serious in it. It is that which we have cause to be, if we do but consider Gods dealings with us; he blesses us hearty as to the bestowing of his mercies upon us; and we should also bless him hearty as to the acknowledging of his goodness towards us. We should not falter or dissemble in this business, but be unfeigned and entire in it.  
Secondly, Affectionately, as having our hearts much enlarged in us. As God loves a cheerful giver, so he loves a cheerful thanks-giver; that is such an one as is thoroughly apprehensive of the greatness of the mercy itself, and which accordingly has his spirit much advanced and enlarged about it. Look as in humiliation for Sin, we must be thoroughly touched and affencted with our own guilt; so likewise in acknowledgement of mercy, we must be fully apprehensive of the mercy itself, which we acknowledge.  
Thirdly, Spiritually. This is another thing which belongs to this Thus; when we bless God by the assistance of his Spirit, and in the name of his Son, that is to bless him as we should do for the manner of it. It is that which the Scripture does frequently make mention of to us, Ephes. 5.20. Giving thanks always, and for all things to God, and the Father, in the name of our Lord Jesus Christ. So Col. 3.17. Giving thanks to God, and the Father by him. And Heb. 13.15. By him therefore let us offer the sacrifice of praise to God continually, &c. And this for the manner, Thus.  
Again, Further for the ground of it, Therefore; so there are some that red it, in connexion with that which went before, Because thy loving kindness is better than life, therefore will I bless thee. And so we have this in it; That sense of Gods favour and loving kindness draws men out in the blessing of God, and acknowledging the goodness which is in him. David when he had this fastened upon his heart, he is now for blessing and praising, as one that could no longer forbear it, or abstain from it.  
The Reason hereof is this, Because that this is the greatest and chiefest mercy of all, and such as does most of all deserve thankfulness from us. Gods love and favour it has in it comprehended all other good things besides, which therefore does most of all affect and overcome a gracious heart, and make it whether it will or no, to break forth into such expressions as these are; whereas on the other side, where this is wanting there can be no praising of God at all to any purpose: Where we know not whether God loves or no, or is well affencted towards us, we cannot there bless him, whatsoever he bestows upon us.  
The Third and last thing here considerable is the Extent, and that is in these words, Whiles I live; whereby he signifies, That it was not only a sudden fit or mood in him, but an habitual frame and disposition of spirit. This is Thanksgiving in those which are Gods Servants, it is a constant and settled thing in them; that mercy which they receive but once, yet they are thankful for always, and they do more or less remember it all their lives long: Thus will I bless thee whiles I live. The same kind and manner of expression shall we likewise meet withal in other places; as Psal. 116.1, 2. I love the Lord because he hath heard my voice, and my supplications, because he hath inclined his ear unto me, therefore will I call upon him as long as I live. So again Psal. 104.33. I will sing unto the Lord as long as I live, I will sing praise to my God whiles I have my being. And so Psal. 146.2. Whiles I live will I praise the Lord, I will sing praises to the Lord whiles I have any being. He is frequent in these expressions. And so also to the same effect, Psal. 145.1, 2. I will extol thee, my God O King, 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. So is in other places, His praise shall be continually in my mouth.  
This there's very good ground and reason for, if we examine it, and search into it. As,  
First, Gods dealing with us in regard of his mercies, which he does extend unto us all our lives long. His goodness it runs through the whole course of our lives, and every moment of them we have some touch and sprinkling of it; therefore it is but requisite that our Praises should be so likewise. As for the former, there is no question of it, there is none whose experience does not more or less bear witness to it, from their infancy to their gray-head. The God that fed me all my life long, says old Jacob in Gen. 48.16. Even so may we also say for our own particulars; and shall not we then bless him all our life-time? Surely, it is but good reason that we should do so, if it be but upon this consideration.  
Again, If we consider the nature of God's Mercies in themselves, not only for the continuance, but the quality, they are such as nothing less than a life is sufficient for the celebrating of them; a few days, or years, are too little and scanty for such a performance; especially if we speak of the great Mercies of all, which is the love of God in Christ, and those spiritual blessings in heavenly places in him; they are such as call for a life indeed for the publishing of them.  
Thirdly, Do but consider how much we provoke God by our sins. We offend him whiles we live, and therefore while we live we should praise him, that so we may in some measure make amends for those offences. So then, Every day will I praise thee, because every day I sin against thee.  
This is that then which we should frame and compose ourselves unto, to this constant course of blessing God all our lives long, as David here doth; which( for the better opening of it to us) does include in it a blessing of God in a variety and diversity of conditions, suitable to that Precept of the Apostle, 1 Thes. 5.18, In every thing give thanks, for this is the will of God in Christ Jesus concerning you. There, Give thanks in every thing: Here, Bless God while we live; that is to say, both in a prosperous and afflicted estate likewise: Let our life be what it will be, we must learn to bless God in it, as Job gives us an example, Blessed be the Name of the Lord, Job 1.21. And as he expostulates likewise, Job 2.10, Shall we receive good at the hand of God, and shall we not receive evil? that is, shall we be content to receive the one, and not the other! It seems to be somewhat unreasonable, and therefore bless God in reference to either.  
Indeed, it is a difficult matter to bring our hearts hereunto. We have much ado to bless God as we should, even in conditions of welfare; much less are we likely to it do in conditions of adversity; but yet we see here what example we have given us in the holy men of God, which accordingly we should imitate and follow; whatever condition God casts us into, to bless and praise him in it, especially if we be his servants, and such as belong unto him; because it is either good in itself, or else tending to our good, and so in that respect matter and occasion of Thanksgiving.  
And that we may do it so as we should do, let us labour and endeavour after the grace of Thankfulness in our hearts; as it is said of the virtuous woman, Prov. 31.26, That there is the Law of kindness in her tongue. Whenever it shall be so with us, then it will be constant and perpetual, and such as is not likely to fail; because it will be in us after the manner of a second nature; as indeed it is with any other performance besides. We are so far forth likely to be sure and constant in Religion, as we are carried by constant Principles in it. This will act us through the whole course of our lives. Whereas if we be only byast by somewhat which is without us, it will be but uncertainly in us; as we may notice in all the Apostates and Backsliders that ever were in the world: The Apostle John gives us a true account of them, as namely, such which had not the seed of God abiding in them, nor that Anointing from the Holy One which all true believers receive, and are made partakers of. While it is thus, there must needs be a declining and giving-back in the ways of Religion, because there wants a spring which should feed such performances in us, and give continual supply unto them. This, while David had in him, he might well say, I will bless thee while I live.  
But further, the Original will admit of another sense in it [ be-chajai], that is, in, or by my life. And it carries a very good hint in it, which is profitably observable of us; and that's this, That the best and truest blessing of all, is the blessing of God by our lives; when our lives do indeed bless him; that is, when we so behave ourselves, as that glory does arise unto him from the holiness of our conversations: Thus will I bless thee by my life. And truly that is the blessing most to be regarded. Thus Psal. 50.23, Whoso offereth praise, glorifieth me: and to him that ordereth his conversation aright, will I show the salvation of God; Where the latter seems to be a kind of explication of the former. The right ordering of our conversation, it is a kind of praising and glorifying of God, and so indeed it is. When we live to God, then we praise him and bless him in good earnest, and never to purpose till then.  
If ye shall ask, How our lives bless God? I answer thus: First, As expressions of those Graces which God hath bestowed upon us. Godly and holy Lives, they are consequents of holy Principles in us; and these are given us, and infused into us by God, who is accordingly glorified in them. Thus 2 Thes. 1.10, He is said to be glorified in his Saint● and to be admired in all them that believe. So 1 Pet. 2.9, Ye are a chosen generation, a royal priesthood, an holy nation, that ye should show forth the praises of him that hath called you out of darkness, &c. While we live holily, we show forth the praises of him that hath called us, i.e. put such Principles into us.  
Secondly, Our Lives bless God as they are comformities to his Will and Commands, as we perform that in them which he requires and prescribes to be done by us; for so we magnify God in the equity and justice of that which he enjoins and lays upon us. We acknowledge his sovereignty over us, and our engagements and obligations to him; whereas those that live otherwise, they deny him in all these particulars.  
Let this therefore be that which we chiefly apply ourselves to: We are to bless God with all we are, and with all we have; with our mouths, and lips, and tongues, as we shall see more afterwards; yea, but especially, let us bless him with our lives, which is the chiefest blessing of all; this shall please him better than all the words and phrases in the world. I will bless thee with my life, says David. So much for that, which is David's engagement of himself to the blessing of God. That's the first particular.  
The Second is to Prayer, I will lift up my hands in thy Name: Where two things offer themselves to us; First, The Expression whereby Prayer is described. Secondly, The thing itself. For the first, viz. The Expression for the description of Prayer, It is the lifting up of the hands. This is frequent in other places of Scripture both in the Old Testament and the New; as Psal. 141, 2. Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening-sacrifice. The lifting up of the hands, and prayer, it is all one. So 1 Tim. 2.8, I will that men pray everywhere, lifting up holy hands; where the lifting up of the hands, is made the gesture attendant upon prayer, as pertinent to it. Sometimes it is the gesture of swearing, as Gen. 14.22, Abraham said to the King of Sodom, I lift up my hands unto the Lord, the most High God, &c. I have lift up my hands, i.e. I have sworn; but here in this Text it is of prayer.  
This, it hath nothing in itself, but according to what it signifies, which is the raising and lifting up of the heart; without which, it is but a bare, and naked, and empty ceremony. Therefore the Prophet Jeremiah does very pertinently join them both together, in Lam. 3.41, Let us lift up our hearts with our hands unto God in the Heavens. Hypocrites and Formalists, they commonly rest themselves satisfied in the shell and outside of duties, and the ceremonies which are attending upon them, as knocking of the breast, and moving of the eyes, and bending of the knees, and lifting up of the hands; all which, have their use in their places: But good Christians they look at somewhat else in all these; and so should we among the rest, we should especially mind the frame of the heart.  
And yet( by the way) we are not to neglect the outward neither, which is signified to us by such phrases as these are. While the Holy Ghost in Scripture does describe prayer unto us by such-like expressions taken from the outward gesture; as bending of the knees, Eph. 3.14; and lifting up of the hands, here in this place; he does hereby teach us, That such kind of gestures are not to be neglected by us neither. Therefore all such persons as those are, who upon pretence of inward devotion, do wholly lay aside the outward, and are irreverent in their gestures in these duties, they do hereby discover their ignorance( to say no worse) of the nature of them. But so much briefly for that, to wit, the phrase or expression, Lifting up of the hands.  
We come now( secondly) to the thing itself which is intended in it, namely, the exercise of prayer: Wherein again we have two things more considerable: First, The Duty itself, I will lift up my hands. And secondly, The manner or carriage of it, and that is, in thy Name. We must take them both together.  
First, For the Duty itself, David promises here to pray unto God; I will lift up my hands. This, it is such a performance as Gods Servants are very much in upon all occasions; so much, as that they are usually in Scripture described and set forth by this expression, of those that call upon his Name. Rom. 10.13, Whosoever shall call upon the Name of the Lord, shall be saved. And Psal. 32.6, Every one that is godly, shall pray unto thee. There's nothing more natural to a Christian, than this exercise of Prayer, as that whereby he is distinguished from any other. Therefore the Spirit of Prayer is called the Spirit of Adoption, whereby we cry Abba Father, as the Apostle Paul expresses it to us in two several and distinct places, in Rom. 8.15. And in Gal. 4.5, 6.  
This, if we would know upon what grounds it is performed by them, we may take it thus: First, As an expression of their homage themselves before God in Prayer, as a performance whereby they do acknowledge their dependence upon him, and observance of him. They do hereby signify, that they are at his disposing, and do stand in need of his owning of them.  
Secondly, As an opportunity of converse and communion with him. Prayer in the right notion of it is {αβγδ}, as some of the Ancients have described it, ( Damascen& Chrisostom, &c.) it is an ascension of the mind to God, and familiar discourse with him; and in this regard very acceptable to a Christian. Friends, they take delight in the mutual converses of each other, which are very satisfactory to them; and so does a believing Soul in converse with God; yea, though there were nothing else in it, yet this alone were encouragement enough to put him upon the performance, that so God and he might mutually speak and converse together, that they might not grow strangers to each other, as otherwise they would. This exercise of Prayer it keeps God and us in a way and course of uninterrupted acquaintance.  
Thirdly, As a means for the diverting of Evils from us, and the obtaining of Blessings. Prayer it is effectual to this also, it obtains very great things at Gods hands, both for ourselves and others. And therefore( if but in this sense) it is well described by the lifting up of the hands; that is, the craving and receiving hands; forasmuch as Prayer has this in it, we cannot so confidently expect to have any good thing bestowed upon us, unless we ask and pray to God for it; yea, though God intends many good things to us, yet he will usually have us pray to him for them. As in Ezek. 36.37. Thus saith the Lord God, I will yet for this be inquired of by the house of Israel to do it for them. Though he would do it, yet he would have them to ask it, and desire it at his hands. Suitably hereunto, when God does purpose to bestow any great matters upon his Servants, he does usually stir up their hearts to seek him, and maintain a spirit of Prayer in them to this purpose. According to that in Psal. 10.17. Lord, thou hast heard the desire of the humble, thou wilt prepare their heart, thou wilt cause their ear to hear. When he will cause his own ear to hear, he will prepare their hearts for it.  
The Use of all comes to this to put us more upon the practise of this Duty, as having so much excellency in it, and benefit conveyed by it; methinks we should not need to have many Arguments used unto us to persuade us hereunto. It was that which David here resolved on, and engaged himself; I will lift up my hands. He had done it already, he was not to begin it now; yea, but he would do it still, he would persevere in the doing of it. This is that which the Scripture sometimes calls for, this {αβγδ}, Continuing instant in Prayer, &c. Col. 4.2. We have cause to do it, whether we speed presently or not. If we do speed, that we may speed more; if we do not, that we speed at last; to pray and faint not, as it is Luk. 18.1. {αβγδ}, without ceasing, 1 Thes. 1.7. We have divers instances of this in Scripture; In Jacob wrestling with the Angel, and not leaving him till he had a blessing from him, Gen. 32.26. And in the Woman of Canaan which would take no denial from Christ, till he had granted her her svit and request, which she put up unto him, Mat. 15.22. And in Paul, who prayed thrice, that is, often, for the taking away of that affliction which was upon him, in 2 Cor. 12.8. So much for the Duty itself, which is Prayer, I will lift up my hands.  
The Second is the manner or carriage of it, and that is in thy Name; I will lift up my hands in thy Name. This( for the explaining of it to us) does include divers things in it:  
First, The Person to whom the Prayer is made, and that is God, and he alone. In thy Name; that is, unto thee, and thee Exclusively: Prayer waiteth for thee, O God, in Sion, Psal. 65.1. And again, Ver. 2. O thou that hearest prayer, unto thee shall all flesh come. How shall they call on him in whom they have not believed, Rom. 10.14. We can believe in none but God, Ergo, to him alone we must pray. From hence we see the vanity and fondness of Papists, who lift up their hands to Angels and Saints departed, and invocate them.  
Secondly, In thy Name; it shows the manner in which it is done, and that is according to the will of God, with his allowance and approbation of us; we must not ask any thing of God loosely and carelessly, we do not care how, but with reverence and awfulness, and humility, and submission to his good pleasure. If we ask any thing according to his will, he heareth us, 1 Joh. 5.14. And so Rom. 8.26. According to the will of God.  
Thirdly, In thy Name; that is by thy Assistance, by thy Spirit helping of me; Praying in the Holy Ghost, judas v. 20. And the Spirit helpeth our infirmities, &c. Rom. 8.26, 27. It must be the voice of Gods Spirit in us, this is to pray in his Name. But I will not enlarge myself further upon this common place of Prayer; it is that which we often hear of. So much for that, Davids Engagement of himself to pray to God, I will lift up my hands, &c.  Ver. 5. My Soul shall be satisfied as with marrow and fatness: and my mouth shall praise thee with joyful lips. 
It follows now in the fifth Verse, My Soul, &c. Here the Prophet David instances in the benefit that shall come to him by these Performances, or the effect which they shall have upon himself; and this is expressed likewise in two Branches: First, As to his Soul and inward man, That shall he satisfied as with marrow and fatness. Secondly, As to his Body, and outward man, And my mouth shall praise thee with joyful lips. We'l speak a word or two of both; and but a word because we have had somewhat near unto it, in a Verse or two before.  
First, Here is Davids satisfaction as to his Soul and inward man, My Soul shall be satisfied as with marrow and fatness. Marrow and fatness it is the choicest and best of the Meat, which has most strength and sweetness in it, and does nourish more than all the rest. To this does David compare the public Ordinances; as in another place, the fatness of Gods house, Psal. 36.8. They shall be abundantly satisfied with the fatness of thy house, speaking of true Believers. This does David profess here of himself. He does not so much look at the feeding and nourishing of his body,( which yet was in some distress at this time, that he was now in the Wilderness, but he looks at the feeding of his Soul, as the main and chief of all; and it is very pleasing and comfortable to him to think that he shall have any contentment and satisfaction in this respect.  
There are three things especially which are considerable in an hungry person in reference to his bodily repast, and they are all proportionably observable here in David as to these spiritual preparations. First, There's his Appetite to them. Secondly, There's his Contentment in them. Thirdly, There's his thriving by them.  
First, His Appetite to them. LOok what desires at hungry man has to his food when he sees some excellent dish before him; the same had David to the Ordinances of God; he looked upon them as his appointed food, and so sometimes expresses himself about them: This we had in the first Verse, where he is said to long and thirst after them; This did discover itself especially now in his restraint and absence from them; and so it will likewise in any one else, which is alike affencted: A good heart will very much hunger and thirst after these spiritual dainties, and not think itself well, unless in some manner it be supplied with them.  
Secondly, Here's his Contentment in them, whiles he calls them marrow and fatness, as relishing the sweetness of them. There's no marrow or honey which is so pleasing to a delicate palate, as the Ordinances of God are delightful to a Christian Soul, sweeter than the honey or the honey-comb, as it is else-where expressed, in Psal. 19.10. Would we know the reason of it? it is because they are in some measure suited and fitted to it. For delight it is founded in agreement; carnal and worldly spirits, who are wholly set upon the world, they do not favour such things as these are, as not being framed and fashioned thereunto; but those which are holy and gracious do delight in them: And delight in them in a spiritual manner likewise as such things which come from Gods spirit, and are agreeable to that new nature, and work of Grace and Regeneration in their hearts. That's a second thing, his Contentment in them, they are to him even as marrow and fatness.  
Thirdly, There's his thriving by them, satisfied; there's somewhat also in that. As there's a fatness in the things themselves, so in his Soul too, by partaking of them. It is not a satisfaction of cloyedness, but a satisfaction of sufficiency and improvement: There are some which are so satisfied with this fatness, that their stomacks are even turned with it, so as that they loathe and disdain and abhor such things as there are, which is the great distemper of this age in which we live. But it was not so with holy David, his Soul was not satisfied, that is, glutted, but satisfied, that is, filled and abundantly supplied. He was refreshed and quickened hereby, as Jonathan when he had tasted of the honey, 1 Sam. 14.27.  
Observe here further, that it is said his soul, that is, the better part of him, his Understanding and Will, and Affections, and whole Heart: There are many who come to such things as these are only to tickle their fancies, or to please their ears, &c. their hearts are never a whit the better, or more improved by them; yea, but David he was the better in his Soul, and hoped to be so, My Soul, &c. That's the first.  
The Second Branch extends to the body and outward man, And my mouth shall praise thee, &c. Religion, when 'tis well rooted in the heart, it will break out at the lips; and those who in their hearts love God, they will answerably with their mouths bless and praise him. So does David here, as also in many places besides: thus in ver. 3. of this Psalm, My lips shall praise thee; and it is an usual expression with him. This is that which we should do likewise upon all occasions; as we conceive of Gods goodness in ourselves, so publish it, and declare to others: as Psal. 71.15, My mouth shall show forth thy righteousness. And Psal. 40.9, 10, I have not refrained my lips, O Lord, thou knowest: I have not hide thy righteousness, &c.  
There are three things which do here open the mouths and lips of such as David was: First, Joy; that's a spreading affection, which does not keep within its bounds, but does dilate and expatiate itself, that others may joy with it; and so here, it is joyful lips. David did so please himself in the expectation of those gracious opportunities which he now preys for, as that he promises himself a great deal of joy and rejoicing from them. I have rejoiced at thy word, as one that finds, &c.  
Secondly, Love, and that to others with whom he conversed. This, it made him to speak likewise, that having found this sweetness in his own soul, he might make others likewise in some degree partakers of it. Now, while he was in the Wilderness, he was solitary, and all alone by himself, he wanted the opportunity; when he came into the Sanctuary, he hoped to have the mutual benefit of the communion of Saints; and so in this respect should come with his mouth to praise God with joyful lips.  
Thirdly, Thankfulness likewise to God. This it does also vent itself here; My mouth shall praise thee, that is, celebrate thy goodness towards me. It is the best recompense which we can make to God for all his favours and kindnesses to us, even to praise him, and bless him for them.  
This is that which therefore we should do; and especially use our mouths and lips to such services and performances as these are. It is that for which God hath principally bestowed these parts and members upon us, and fitted them with speech and language, that we might thereby set forth so much the better the praises of him that hath created us, and given them, and bestowed them upon us. There are many which use their mouths sometimes to other purposes, to railing, and back-biting, and swearing, and blaspheming, and the like; such things( as I wiss) they were never made for, or given them by God. We should use them to this end, To bless God; which will make them to be our glory, as David elsewhere sometimes stiles them.  
One thing more( and so I conclude) take notice of here in the Order: Here's the soul first, and the mouth afterward. This is the Method of God and his Spirit, which accordingly is to be followed by us: My soul shall be satisfied, &c. And my lips shall praise thee. This is the wind that must fill these Trumpets, without which they will make no noise or sound at all, at least as to any acceptance with God. God does so far regard the fruit of the lips, as that fruit itself is the fruit of the heart. Then by right must these two go together as here in the Text, My Soul shall be satisfied as with marrow and fatness; and my mouth shall praise thee with joyful lips.   

SERMON V.  PSALM LXIII. 6, 7. 
When I remember thee upon my bed, and meditate on thee in the night-watches.  
Because thou hast been my help: therefore in the shadow of thy wings will I rejoice.  
There is this Excellency in the Service of God to be observed and admired in it, that it is not only satisfactory in the Performance, but also pleasing and delightful in the reflection; and it is sweet to think of it, even then when it is not easy to enjoy it, or actually to be made partaker of it. This we may here take notice of in this Scripture, and the course of this Psalm which we have now again before us in the Example of the Prophet David, who being at this time( as we have shown) by his Exile and Banishment in the Wilderness, restrained from the public attendance upon the Divine Ordinances, does now at least please himself in the thoughts and remembrance of them, which were as marrow and fatness to him, which his Soul was satisfied withal; as he signifies in the fifth Verse of this Psalm. It follows that we should now in order proceed to the sixth, in these words, When I remember thee upon my bed, and meditate, &c.  
IN this present Verse before us( the sixth Verse of this Psalm) there are two things which David makes mention of as practised by him, which may serve to make up to us the two Parts of the Text. First, His Remembrance of God. Secondly, His Meditation upon him. And both of them amplified from the Consideration of a double Circumstance:  
His Remembrance, that is amplified from the Consideration of the Place, I remember thee upon my bed.  
His Meditation, that is amplified from the Consideration of the Time, And meditate on thee in the night-watches.  
We begin with the first, viz. His Remembrance of God, I remember thee upon my bed: Which accordingly we will speak to distinctly, both in the thing considered simply in itself, as also in the local Circumstances and latitude.  
For the First, The thing itself. This is that which David signifies as usual and familiar in him, namely to have God in his remembrance, to have him often presented to his thoughts, I remember thee upon my bed. And it is an expression which( if we look into the Psalms) we shall find very frequent in him; hereby further intimating to us what is our duty likewise, that we do so also for our particular: His practise it is our Instruction.  
Now to remember God( for the opening and explaining of it to us) is not only to remember simply that there is a God, to remember God in his Essence, but to remember him also what he is to us, to remember him in his Dispensations. Thus did this holy man remember him, and so should we with him. There are three sorts and several kinds of Gods Dispensations to us, in reference whereunto especially we are to remember him.  
First, As to his work of Creation, his making and framing of us. We should remember him for this; thus in Eccles. 12.1. Remember thy Creator in the days of thy youth, &c. Consider who it is that made us, and that has bestowed a being upon us, and such a being too as that which we are made partakers of: It is a very profitable Remembrance. Who art thou that forgettest the Lord thy Maker? says the Prophet there to the People, in Isa. 51.13. Not to remember the Lord which is our Maker and Creator, it is very gross and incongruous: This deserves our Remembrance especially, it is very useful to us to several purposes.  
As First, To strengthen our Faith; He that made us he will also preserve us: To commit our Souls to him as to a faithful Creator: He that created us he will raise us again; as the Prophet also there applys it in that particular place. It is a very good hint to us when we fall into any distress, Lord, forsake not the work of thine own hands. And as to strengthen our Faith, so likewise to quicken our obedience, and to teach us to give up our souls and bodies, as a living Sacrifice to him, it is very pertinent to remember God thus, namely in reference to this his first work of Creation.  
Secondly, In reference to his work of Sanctification, as our Redeemer; his new making us, and framing us again, remember him so; and that both as to the work of Grace itself in us, as also in reference to all good means, for the strengthening of it. This is that which seems chiefly to be understood here in this place; David being now in the Desert, and there sometimes upon his bed of languishing does call to mind the gracious workings of Gods Spirit upon his heart, and his presence manifested in his Ordinances and Sanctuary; he thinks of these. So that we see from hence what is required of us likewise; and what is the property and disposition of a gracious Soul, even to remember and think of God thus; and that( for a more particular instance) in three respects.  
First, In his importunate motions, and incitements to duty. Remember how often God has knocked at the door of thy heart, by such a Sermon which has been preached unto thee, by such a sentence or passage in that Sermon. Think of the Truths which have been taught and delivered to thee, and the Counsels which have been bestowed upon thee, when thou art retired and alone by thyself, then call such things as these are to thy mind and ruminate on them.  
Secondly, In his seasonable checks and reproofs of miscarriages; remember him in these, the lashes which thou hast had at any time in thy Soul for any neglect, or doing any thing which is amiss, remember him in these also. These are such as there are many people would fain forget and put out of their minds, that so they might sin so much the more freely; but a good heart will be careful to remember them, and to be mindful of them.  
Thirdly, In his comfortable applications and enlargements, and ravishments of Souls: Remember him also here, how sweetly he hath breathed upon thee, how graciously he hath manifested himself towards thee, what contentment and satisfaction thou hast found in him, that marrow and fatness before mentioned which he hath filled thee withal; those songs in the night which the Scripture so often makes mention of, remember and think of these. And this secondly in reference to the work of Sanctification and the new Creature.  
Thirdly, In reference to his work of Providence, his dealings with us in regard of the World. Remember how here David was careful of this, to remember God in his mercies, and those favours which he had bestowed upon him, thereby to be provoked to thankfulness. Again, to remember him in his Judgments, and Chastisements, and fatherly Corrections, thereby to be provoked to fear. In reference to either, not to let God slip out of his Remembrance, no more should we. There's never a day or night that passes over our heads but we should still be mindful of him.  
And that especially upon this Consideration, forasmuch as he remembers us, and we desire that he should do so with us; God has many thoughts of us when we do not think of him. He remembers us, and and is mindful of us, as Jer. 29.11. I know the thoughts that I think towards you, saith the Lord, thoughts of peace, &c. So he is said often in Scripture expressly to remember us, Who remembered us in our low estate, Psal. 136.23. And so for particular persons, God remembered Noah, Gen. 8.1. And God remembered Abraham, Gen. 19.20. And God remembered Rachel, Gen. 30.22. Mal. 3.16. A Book of remembrance was written before him, &c. Now forasmuch as God does thus carefully remember us, there is all the reason that may be why we should also remember him.  
To help and strengthen our Memories in this particular let us be careful of these Directions.  
First, Get into ourselves strong apprehensions of God, and of that goodness and excellency which is in him. Apprehension is a great help to Memory; that which is deeply fastened and settled, and rooted in us it will not so easily be forgotten of us; it is so with things, and it is so with persons, they are all there easily remembered where they are well apprehended. Now therefore this is that which we must do with ourselves to this purpose, study God in all his Attributes, and in all his Works, well observe his dealings with us, and Providences and Dispensations to us, and then we shall be sure to remember him,  
Secondly, Let us labour to have good affections towards him. Love it is full of remembrance, it does not easily forget the party which it is fastened upon, though in some absence and distance from it: Even so will it be with us here; If we love God we shall not forget him, but we shall often have thoughts of him; he will come into our minds, even in some absence and remoteness from him, wherein we do not perhaps enjoy him in his Ordinances as formerly we have done.  
Thirdly, Let us view his tokens and pledges, and remembrances of himself, which he has left with us. These they will sufficiently remember us, and put us in mind of him; what( may we say) are they? The Papists they will turn us to Images and Crucifixes, and Pictures, and such fond things as these; but the Scripture has other things for us, as the Word and Sacraments, and the like. These are Remembrances of him, and accordingly we should apply ourselves to them under this notion; we should make use of them to such a purpose as this is. But so much for the First Particular, viz. The Performance itself, and that is, Remembrance of God, I will remember thee.  
The Second is the Circumstance of Place for the performing of it, and that is here expressed to be the Bed, I will remember thee on my Bed. The Bed it may be looked upon as a place for the Remembrance of God in it according to a threefold notion. Either First of all, as a place of choice; in the Bed to choose rather than any-where else, where I am left to my liberty. Or Secondly, As a place of necessity; in the Bed at least, where I cannot any-where else, as having restraints upon me. Or Thirdly, As a place of indifferency; in the Bed as well as any-where else besides, as it happens, and falls out unto me. We may take it in each of these.  
First,( I say) as a place of choice; in the Bed to choose rather than any-where else, where I am left to my liberty. David when he had a mind to remember God, he would make choice of his Bed for it, as most suitable and agreeable to it. This is one notion wherein we may look upon this expression and sense wherein we may take it; I will remember God in my bed, as a place than which I can have no better to remember him in. The Bed it is an accommodate place for this Remembrance, and that especially in regard of that rest and composure which is incident to it, wherein there is not that wearisomeness and listlesness falling upon the Body, which is otherwise in it. Forasmuch as the Soul so long as it abides in the Body is much ordered by it, it is requisite therefore so to order and dispose of the Body as may be least hurtful and prejudicial to the Mind, which does very quickly receive disturbance from any bodily distemper. In case therefore of excessive weariness, or weakness contracted to the body from some( this is often put accidentally in Scripture, to commune with our hearts on our beds, &c.) occasion upon it here; it may fall out that the Bed may be the fittest place for such a duty as this is, Psal. 4.4.  
This is not so to be taken by us, as favouring and allowing the practise of many lazy and sluggish Christians, who reserve all the duties of piety to be performed no-where but there, who content themselves with the mumbling of a few sleepy Prayers in their Beds, and then think that they have satisfied their Conscience, and done all which God requires of them: No, such kind of persons as these are have no warrant from this example.  
Whiles we speak( at this time) of remembering of God in the Bed, and as a place accommodated thereunto, we must not take this loosely and indefinitely, but with its due restrictions. There are two sorts of Beds especially( amongst many other) which are very unfit for such a work as this is, yea quiter opposite and contrary unto it, yea such as those which go into shall be sure never to do it. The one is the Bed of Lust; and the other is the Bed of Idleness. These two( in the pursuit of them) are most inconsistent with this Remembrance of God.  
First, The Bed of Lust. The Harlots bed, which we find mentioned in the Proverbs, I have decked my bed with coverings, and I have perfumed my bed with myrrh, Prov. 7.16, 17. Such beds as these are, are far enough off from the remembrance of God, or those which enter into them; they are such as have not the fear of God before their eyes, nor do not think of or remember that fearful and heavy account which they must one day give unto him for their miscarriages in this particular; if they did they would never dare to venture upon them.  
Secondly, The Bed of Idleness. The Sluggards bed which we find mentioned in the Proverbs too, in Prov. 26.14. As the door turneth upon his hinges, so doth the slothful upon his bed. This is a bed which is also much opposite to such a business as this is, and does very much hinder and disturb the practise and performance of it. The Spouse that sought Christ in this bed, could not find him there but abroad, Cant. 3.1. This is that which is too much observable in many persons in the world, who spend a great part of the Lords-day in lying a-bed, it may be an whole forenoon, or the better part of it, whereby they are restrained from coming to the public Ordinances, or that time in which they should come unto them. And that not only in case of weakness and real sickness, wherein 'tis excusable, but even in sound and perfect health; a most shameful and scandalous practise of such as these. These remember not God in their bed; which yet( as I have shown) in some circumstances and respects is most accommodate hereunto. And that's the first notion, as it is a place of choice, I will remember thee in my bed to choose, rather than any-where else, where I am left to my liberty.  
The Second is as it is a place of necessity. In my bed at least, where I cannot any-where else, as having restraints upon me; David when( as now it was with him) he was detained from the public Ordinances, whether by sickness, or any other impediment which he could not withstand, yet he would not now wholly forget God, he would remember him even in his bed. This is another notion in which we may take it.  
And here again there are two things further considerable: First, A Christians privilege. And Secondly, A Christians Duty upon this privilege. The privilege of a Christian is this, That he may remember God in his bed where he can no-where else. A Christians duty is this, That he ought to remember God on his bed, where he hath nowhere else to remember him; he is not to neglect such an opportunity as this is.  
First, I say, here's his privilege, he may here remember him; may if he will, remember God on his bed, his sick and languishing bed. It is a great comfort this, and to be thought of by us, against such times as those are, which may happen unto us, and as are at this instant upon many families abroad; that then when we cannot see God yet we may remember him, when we cannot see him in the Sanctuary yet we may remember him upon the bed, upon the bed of sickness, and the bed of lameness, and the bed of decrepitness and old age. These Clinici Christiani,( as they were called in the Primitive times) bedrid Christians, they may have a comfortable recourse to God even in such a condition.  
Yea further, not only in the bed of sickness, but solitariness also; for such beds there are also in the world, in which men are not only deprived of the public Ordinances, but likewise of the society of Friends as with-holding and keeping from them, viz. beds of contagion and infection, &c. we may there remember God even where nobody remembers us; and it is a very great advantage that we may so; and also that suitably we may be remembered by God himself, and enjoy communion with him by his gracious motions& reflections upon us.  
Secondly, As here's a Christians privilege, so likewise as consequent and following upon it his Duty also: It is that which we should apply ourselves to in such conditions, when God by his Providence does restrain us of the public opportunities, and cast us upon our beds of distemper, here to remember God in them; as to desire others to remember us to God, so to remember God also ourselves whiles it is thus with us, as David did there in that Psal. 77.1, &c. Remember what Doctrines, what Instructions, what Promises we have been acquainted withal in the times of our health, and make use of them now; Remember God in all his Attributes, and gracious Declarations of himself to us, thereby to uphold us. There's nothing at such a time as this is which will do us so much good as this. It is not the remembrance of mens Money and Estates which will then sustain them. Their Silver and Gold they shall then cast away from them, as to any comfort they shall find in it. Much less is it the remembrance of their vanities and sinful pleasures, or enticing companions; no, but to remember God and his goodness; this will be the only support of the Soul, which therefore ought not to be neglected or omitted by us; no, nor will not be where we are that which we should be.  
Here's a Third now which we may add to the rest, not only a Christians privilege, and a Christians Duty, but likewise his practise in the Example of the Prophet David; he did it for his particular, and hereby shows us what is likewise the nature and disposition of many others besides in this respect, even to remember God in their beds; where they are restrained from the more public enjoyments, yet to think of him even in those restraints, as this David did also in another place, in Psal. 42.4. When I remember these things I pour out my Soul in me. He speaks it of his former enjoyment of God in his Ordinances; look as it is on the other-side, with vain and sinful persons, as concerning the following their lusts, when they are now either by age, or some other way kept from fulfilling them, yet they delight still to remember them, and to act those corruptions in their fancy and memory, which they are actually kept from. Even so is it with a gracious heart to pious and religious Performances, he will remember them there, where he is debarred and restrained from them, and please himself in the very thoughts and considerations of them.  
So likewise in case of Desertion, and the hiding of Gods Countenance from us; we may carry it to that also; the bed of disconsolations and darkness, which was sometimes Jobs bed; wherein he could find no contentment, Job. 7.13, &c. If I say my bed shall comfort me, my couch shall ease my complaint, then thou skarest me with dreams, and terrifies me with visions, &c. And so Job 17.13. I have made my bed in the darkness. In such dark conditions as these are it is very profitable to remember God, and his dealings with us; I say to remember him where for the present we do not apprehended him. A Christian when he lives not by feeling, he must labour to live by Faith; and where he enjoys not actual comfort he must subsist in the remembrance of that which he has formerly enjoyed; remember Gods expressions of himself to him in former times; and from thence draw conclusions to himself for the improvement of his present comfort, Isa. 50.10. As David there again, in Psal. 77.5. I considered the days of old, the years of ancient times, I called to remembrance, &c. That's also the second Notion, in my bed as a place of necessity; at least there where I cannot any-where else.  
Thirdly, As a place of Indifferency, I will remember thee in my bed; that is, there as well any-where besides. I will not only remember thee when I am up, when I shall make it my business to remember thee, but even in my bed too. I will take an occasion and opportunity to remember thee there. By commending myself to thee, when I lye down to rest, and acknowledging, and owning of thee when I first awake. This is that which belongs further to the practise of Christianity in us such a course and manner as this. Thus says David again of himself, in Psal. 139.18. When I awake I am still with thee. As God is with us when we are asleep to protect us; so we should be with him when we awake to acknowledge his protection of us.  
Now contrary hereunto is the practise of abundance of people in the world, who( as God is not in their thoughts at other time) so much less is he now, and on these occasions; how few are there who in their beds have their thoughts much upon God! No, but rather upon other things; the world, and the lusts, and vanities, and pleasures of it, these are such as take up their thoughts; such persons as Solomon tells us of, That sleep not except they do mischief, and their sleep is taken away from them, unless they cause some to fall, Prov. 4.16. And so Psal. 35.4. He devices mischief upon his bed, &c. Or such persons as the Prophet Micah tells us of, That device iniquity and work, evil upon their beds, when the morning is light they practise it, because it is( now) in the power of their hands, Mic. 2.1. Such as these they are far enough from this instance and example before us, of remembering God in their beds; they do not know what it means.  
But so much may suffice to have spoken of the first Branch here of Davids performance, When I remember thee on my bed.  
The Second is of affinity to it, and so will require so much the less handling by us, And meditate on thee in the night-watches. Here again as in the former, we have two things considerable: First, The thing or duty itself, and that is Meditation, Whiles I meditate upon thee. Secondly, The circumstance of time or season for the performance of this duty, In the night-watches.  
We begin in order with the First, viz. The thing itself, And meditate upon thee; this is somewhat more than the other. Meditation is beyond Remembrance, for that may be only transitory and flitting, this it is sixth and settled, and does signify a further fastening and continuing of our thoughts upon that which they are pitched upon. This is that which David here did, and not only here but also in other places; he was very frequent in this work of Meditation, that is, of fixing his mind and thoughts upon God, and those things which belong and pertain unto him.  
I say upon God, and what belonged unto him, for that we must here take in for the Explication of this passage to us, I will meditate on thee; that is, thee and all thine; we may reduce it to three Heads especially: First, The Attributes of God. Secondly, The works of God. Thirdly, His Word. All these are here included in himself, and accordingly are propounded to us in Scripture for the ground and matter of our Meditation.  
First, The Attributes of God; his Goodness, and Wisdom, and Power, Meditate on them; they are such as are very worthy of our choicest thoughts, and we cannot think too much of them, so far forth as they are revealed unto us. Indeed, for our prying into Gods secrets, and presumptuously to put ourselves upon such thoughts as are far above us, this may be dangerous for us. But God, as he hath made known himself to us in his holy Scriptures, is a fit object for our meditation, and accordingly should be much thought upon by us. We should here take all his Attributes asunder( although united in himself) and meditate upon them; sometimes on one, and sometimes on another, as may be most requisite for us, and may best suit and agree with our occasions.  
And especially take in with it, our interest in him, which is that which will make it up to us. To think on God in Christ as either an Enemy, or at least but a Stranger to us, this will not be so comfortable: but when we can meditate on him as indeed ours, then our Meditation of him shall be sweet, as David elsewhere speaks, in Psal. 104.34, My meditation of him shall be sweet, I will be glad in the Lord. When we shall consider, that whatever is in God, it is in him for our advantage, this will be a pleasing consideration indeed. That this God who is so excellent as he is, has relation to us, this is the prime and chiefest of all. As we see the Spouse in the Canticles, Cant. 5. ult. when she had made a large commendation of Christ in all particulars, his head, and hands, and feet, and the rest of the parts; she comes in conclusion with this close in the end of the chapter: This is my beloved, and this is my friend, O daughters of Jerusalem. Meditations upon any Good, are so far forth pleasing and delightful, as they carry propriety with them. This is our God, we have waited for him, &c. Isa. 28.9.  
Secondly, As we must meditate on Gods Attributes, so also upon his works which flow from them. This was another part of David's Meditation. Thus we have it in Psal. 143.5, I remember the days of old, I meditate on all thy works, I muse on the works of thy hands. So Psal. 77.11, I will remember the works of the Lord, surely I will remember thy wonders of old. And Psal. 111.4, He hath made his wonderful works to be remembered; the Lord is gracious and full of compassion: or, as it is in some Translations, The Merciful and Gracious Lord hath so done his marvelous works, as that they ought to be had in remembrance. Surely the Works of God do much call for our meditation, which accordingly we are to bestow upon them. God requires it, and expects it at our hands. He hath therefore made us, and bestowed our being upon us for such an end as this is. God hath made one Creature to consider and meditate on his Goodness and Power in the rest, which therefore he hath endowed with Reason, and the powers and faculties of Meditation, which are to be improved by us to that purpose. When we neglect to do it, we do so far forth come short of the very end and main intent of our Creation, as I may so express it. We should not let such glorious things as those are, pass our thoughts.  
Thirdly, The Word of God, that's another thing which belongs to this likewise. This is often made mention of in Scripture by David especially; I will meditate in thy word; and I will meditate in thy statutes; and I will meditate in thy testimonies; and thy law shall be my meditation all the day, &c. David was very much in applying his thoughts hereunto upon all occasions, and that in the full extent and latitude of it, whether we take it for the Word of Promise, or the Word of Reproof, or the Word of Instruction; David had by turns his meditations fitted to each, and so should we. We should not only red or hear the word, but we should ruminate and meditate upon it, and that at such time as we are gone and departed from it; when we are private and alone by ourselves, in our greatest retirements. Meditate on these things, give thyself wholly unto them( as Paul advices Timothy, 1 Tim. 4.15.), that thy profiting may appear unto all. It is Meditation which makes us to profit and thrive by that which we hear, which without this is very much lost. As it is not the meat while in the stomach, but digested and thoroughly concocted, and altered and changed, and so dispersed into the several parts of the body, which causes nourishment and increase; even so is it also here in spirituals. There are many which will sometimes boast in a vain and presumptuous manner, how many Sermons they can hear in one day here in the City( and indeed it is a very great mercy and opportunity which God does afford unto us in that respect, but this is not that which we must rest in, but labour to make that which we hear, to become our own by Meditation, and working it into our hearts. We must meditate on God. And so much for the thing itself, his Word. That's the third particular.  
The Second is the Amplification of it from the Circumstance of Time, in the night-watches. This was the time which David took for this performance. As for the place, on his bed; so for the time and season, in the night, He broke his sleep to think upon God; as Psal. 77.4, Thou holdest mine eyes waking, &c. He was very usual and frequent in this, and he often tells us so. Thus in Psal. 16.7, I will bless the Lord who hath given me counsel: my reins also instruct me in the night-season. So Psal. 119.147, 148, I prevented the dawning of the morning, &c. and, mine eyes prevented the night-watches; that I meditate in thy word; and many such places as these. So the Church, Isa. 26.9, With my soul I have desired thee in the night, &c.  
But why then, of all other times? Why does David choose to meditate on God in the night? Or why should any other do so in imitation of him? Surely there is very good ground and reason for it, as will appear to us in sundry regards, which we may take notice of: First, As freest from distraction, and the cumbrances and troubles of the World. The Day, that's a time of business, which men are engaged in from their Callings and other occasions, which do divert and swallow up their thoughts: But the Night, that's a time of more freedom and quietness, free from noise, and tumult, and disturbance; especially as it pleases God through his goodness for the most part to make it to us. Therefore the Greeks called it {αβγδ}, as the time wherein men had their wits best about them, and so were fittest for counsel, especially after some refreshment by sleep. Surely, it has a great advantage also, which does import and carry along with it( in this respect) as to spiritual Meditations; which is therefore one reason that David does make choice of it here in this place for his Divine Meditations.  
Secondly, As it is most subject to Temptation and Assault from Satan. We have never more need to betake and apply ourselves to God, than then when we are in greatest danger of the Devil, who is our spiritual Enemy. Now this we are at such a time as this is. He is a Spirit of Darkness, and so watches for a time of Darkness, especially for the laying of his snares, and making his onsets upon us, as robbers they wait for the night; so then does this spiritual robber of souls. Then he may here work upon the fancy as he hath opportunity for it. Therefore we red of the terrors of the night, which are many times augmented by him. Now in this case, and at this time should we( I say) especially have recourse to God, and make use of our spiritual armor. Every one hath his sword on his thigh, because of fear in the night, Cant. 3.8.  
Thirdly, In the night, as the time wherein Conscience most works, and God himself does usually draw near and apply himself to us: Thus in the place before cited, Psal. 16.7, My reins instruct me, &c. And so Psal. 17.3, Thou hast proved my heart, thou hast visited me in the night, &c. Job 35.10. Who giveth songs in the night. Forasmuch as God and our own hearts do then especially invite us to such a performance as this is, therefore should we then be most diligent in it. These are seasonable Considerations for the choice of this time for Meditation. Isaac went out to meditate in the evening, Gen. 24.63. David lies down to meditate in the night.  
These things laid together, do make very much for such a performance as this is; and not only for Meditation, but Prayer, as the Hebrew word Hagah will bear it. We have herein the example not only here of the Prophet David in the Text, but also of some others in Scripture. Thus our blessed Lord and Saviour, he spent whole nights in Prayer, Luk. 6.12. Anna she served God with fastings and prayer night and day. Paul had his labours, and fastings, and watchings, 2 Cor. 6.5. and chap. 11.27, In watchings often. And so for others. We know how in the primitive times they had their Vigils, and Meetings in the night, which though at first had a good ground for them, in regard of the Persecution by Heathens; yet afterwards upon as good ground for their abuse were taken away. But however, the Moral and Analogy it holds good, and is in force still, which is this, To watch unto prayer, and not to omit such seasons as the night for ejaculation and lifting up our hearts to God in it, as David professes here of himself, When I remember thee on my bed, and meditate on thee in the night-watches.  
When I remember thee upon my bed, &c.] We may( if we please) make these words to be dependant one upon another; and the latter to be a consequent upon the former: as thus; When I remember thee upon my bed, then I will meditate on thee; for the copulative conjunction, And, is not in the Original Text, but only supplied in the Translation; and so then there will be this in it, namely, Davids improvement of the seasons, and opportunities of Grace which were administered unto him: when he had a good thought suggested unto him, and put into his mind, he was now resolved to prosecute it, and follow it, and pursue it to the utmost; when he thought on God he would further meditate upon him. This was a very good purpose and intention of mind in him, and accordingly to be practised by ourselves, as we have the like occasion: There are many good thoughts which are lost in us oftentimes for want of this; that we have good hints but we do not take them, or( if we do) that we do not follow and improve them, as indeed it becomes us to do, whereby we deprive ourselves of much comfort and benefit from them. It is not the starting of good thoughts only, but the pursuing of them, which is advantage unto us.  
Let this therefore teach us so much spiritual wisdom in this particular; take heed of losing any gracious and savoury observation, or motion which is presented to our minds, yea, though it be in the very night itself, our sleep is very profitably broken upon such an occasion. We know how it was with the Heathen Poets( some of them) they had their pillars of Wax by their beds, in which they wrote their fancies when they awaked, because they would not lose them. But it does more nearly concern Christians to have( as it were) their pillars of brass for the retaining of their spiritual notions and suggestions which are presented unto them, even as they lye in their beds.  
Some( as I said) red it, I will pray unto thee; which does svit and agree very well, and so( by the way) shows us the accordance and connexion of one duty with another in spiritual things; here's Meditation making way for Prayer, and Prayer following Meditation, and so one helping in another. Those Prayers are most effectual which are ushered in by Meditation; and those Meditations are most successful which are set on and promoted by Prayer; and those Christians are most spiritual which are occupied and employed in both; and in both not only distinctly and severally, but also jointly, and in a connexion together. Thus was it with David here in this present Text, he remembered God, and meditated on him; and( as some) also prayed unto him, When I remember thee, &c.  
Again, further( if we please) from the Connexion, not only of these words with one another, but likewise with the Context, When I shall remember thee, &c. When, what then? what does David mean to do then? Why, then he will praise God with joyful lips; and then he will bless God as long as he lives; and then his soul shall be satisfied with marrow and fatness, &c. We see the affection of this good man in these spiritual enlargements, and how his heart was taken up in them; so should ours also be, as that which God expects from us, we should not only be conversant in them, but be conversant in them with some kind of delight, and soul-ravishment occasionally from them, as being the sweetest things that are.  
Yea, thus indeed we will be if we be that which we should, it arises from some defect in ourselves, when the things of God have no more joyful influence upon us; there's enough in them, only there wants somewhat in our hearts for our closing with them. Look by how much any are more spiritual, and have their minds heavenly-affected, so much the more do they relish and savour such things as these are. Look how worldly persons are affencted as to matters of the world, and their advancements and improvements in that, even so likewise are spiritual persons as to matters of Grace, and their advancements and improvements in the Spirit, and all suitably to the gracious principles, and spirits, and dispositions which are in them.  
I might here yet further observe this, with which I will conclude, That a good Christian will lose no time for the doing of his Soul good, and the honouring and glorifying of God in the furtherance of his own Salvation; therefore he here lays hold on such a season as might seem to be in a manner unseasonable, on his bed, and in the night-watches; he will lose his sleep rather than he will lose his Soul, and deprive himself of his natural rest, rather than of his spiritual solace and comfort in Communion with God. As this David again in another place, and upon the like occasion, Surely I will not come into the Tabernacle of my house, nor go up into my bed, I will not give sleep to mine eyes, or slumber to mine eye-lids, until I find out a place for the Lord, an habitation for the mighty God of Jacob, Psal. 132.3, 4, 5. Thus he resolved, and so here. Look, as it is again with those which are good Husbands in a way of the world, as they count themselves, they will lose no opportunity that may be for the getting of gain, but take from their food, and from their friends, and from their sleep, and from their seasonable refreshments, for the promoting of their temporal accommodation; rise early, and go to bed late, that they may eat the bread of sorrows: Even so is it here with those which are good Husbands( as I may say) for Heaven, they will abate even of their sleep for such a purpose, When I remember thee on the bed, I meditate on thee in the night-watches, &c.   

SERMON VI.  PSALM LXIII. 7. 
Because thou hast been my help, therefore in the shadow of thy wings will I rejoice.  
It is the Commendation of the Servants of God, as that which is remarkable in them, that they will be sure to lose no advantage or opportunity for their spiritual improvement, whether of place or time, or condition; whatever place they are in, whatever time it is with them, whatever state or condition befalls them, they are still aiming at the main end and business of all, which is the Glory of God in the Salvation of their own Souls: An instance whereof we may here perceive and take notice of in the Prophet David here in this Scripture, who for the place which he was in, the Bed; for time, in the night-watches; for his state, in a condition of Exile and Banishment from the House of God, took an occasion now to praise God, to remember him, and to meditate upon him. We have here now further some account given us of this affection and serviceableness in him, out of the words which I have now red unto you, which are an Appendix and Appurtenance to the former, and therefore now at this time with Gods assistance to be handled by us in connexion, and in succession thereunto, Because thou hast been my help, &c.  
IN this present Verse before us, we have two General Parts considerable of us: First, Davids Experience: And Secondly, The Improvement of it. His Experience in those words, Thou hast been my help. The Improvement of it in those, Because thou hast been so, Therefore in the shadow of thy wings will I rejoice.  
We begin in order with the First, viz. His Experience itself, Thou hast been my help. Wherein again two things more: First, Somewhat which is implied, and that is his Necessity, he was one that needed help. Secondly, Somewhat which is expressed, and that is his Supply; he was one that in his necessity had help afforded unto him, and that from God, Thou hast, &c.  
First,( I say) here is his Necessity implied, for that is signified in the word Help, which does denote some kind of Indigency in the party which it is bestowed upon; so it did here in David, and others with him. We see here how the best Christians they are not absolute of themselves, but do stand in need of God to help them; therefore we shall find them so often in Scripture calling and crying for help, and for the hastening and speeding of it: As this David, Psal. 70.1. Make hast, O God, to deliver me, make hast to help me, O Lord. And so v. 5. of the same Psalm. This Christians do stand in need of, and may be shown and evidenced to do so in sundry regards: First, As having much work. Secondly, As having many enemies. Thirdly, As having but little strength. Those which are in these Circumstances they have need of help to be administered unto them: And this is the case and condition of all Christians.  
First, They have much work, a great deal of business to be dispatched by them, which they are not able very well to run through of themselves. The work of a Christian is very large in the several kinds of it, and branches which do belong unto it; especially according to the conditions in which a man is, and the relations in which we may consider him, so it is so much the greater. Take the meanest Christian that is, and in the lowest rank and order amongst men, yet he has work enough to do if it be but to save his own Soul, to live soberly, and righteously, and godly in this present world. But if he be any thing higher, then it is so much the more; in the Family as a Master, or in the Church as a Minister, or as a Magistrate in the Commonwealth. Here now the greater occasions and opportunities that there are of doing good, the greater is the work itself, and the more need of help in it.  
Secondly, They have many Enemies. These two they do usually and commonly go together. Much Work to be done, and many Enemies to across it, and to oppose themselves against it. As 1 Cor. 16.9. A great door and effectual is opened to me, and there are many adversaries. Now there's need of much help for this, to scatter and dispel these Adversaries, and to make their attempts uneffectual: As Moses did sometime with the Shepherds which opposed the Daughters of Revil, he stood up and helped them, by resisting their Adversaries for them, as it is recorded in Exod. 2.17. This is such a kind of help as all good men need against Satan, and his wicked Instruments who are opposite to them.  
Thirdly, They have but little strength, or indeed none at all. We are without strength, {αβγδ}, as we are called, Rom. 5.6. When we were without strength Christ died for us. Those which are in their natural condition, they are without strength absolutely, they have no strength in them at all, as to any spiritual performance. Those which are new regenerate and born again, their strength is but very little, and in the next degree to weakness. The greatest Habitual Grace which is in any Christian, it needs Auxiliary Grace to support it, and draw it out, as experience itself shows at such time as men come to the use and trial, and improvement of it. Thus we see what is here implied, That a Christian hath need of help which his condition itself calls for.  
Secondly, Here's that which is expressed, and that is, That he hath help afforded him by God himself, Thou hast been my help. We do not more need help for our Particulars than God is ready of his Grace and Goodness to vouchsafe it, and to administer it to us. This is that which the Scripture does assure us of in sundry places; we can hardly turn a leaf, but we find this Truth exhibited to us in it, That God is the help of his people, Psal. 33.20. He is our help and our shield, Psal. 40.17. Thou art my help and my deliverer, Psal. 115.9, &c. For three distinct Uses together, of Israel, of Aaron, of all that fear the Lord, he is their help, and their shield. The thing itself is out of all question.  
Now for the better Illustration of this Point, there are two things which I will here show unto you: First, Whence, and upon what ground he is their help. Secondly, Wherein and in what Particulars.  
For the First. The Grounds of it are these: His love and pity, and tenderness of compassion towards us. Love and pity they will incline to help: It is so even amongst men, where they see any one fainting under their burden they will help them, out of their compassion towards them. Now thus is it with God to his Servants, he pities them, and therefore he helps them; it grieves him to see them foiled, and therefore he gives them his own assistance. It's spoken eminently of Christ, Heb. 5.2. That he can have compassion on the ignorant, and on them which are out of the way. And because he can so, therefore he will be sure to help; Compassion provokes help. That's one Consideration.  
Secondly, His Covenant with us, that's another Argument hereunto. Persons which are in Covenant with each other, they are from thence in a manner engaged to one anothers help. As Jehoshaphat answered Ahab when he sent to him to go up with him, and to help him in battle at Ramoth-Gilead; He  told him, he needed not to question it, I am as thou art, my people as thy people, and my horses as thy horses, 1 King. 22.4. And why all this? Namely, because there was a League and Covenant betwixt them. Why this now also is the case and condition betwixt the Lord and every Believer, there's a League and Covenant betwixt them. Gods Children they are people in Covenant, and so he cannot but help them and assist them as they stand in need of his help from such a consideration as this.  
Thirdly, His interest in our success. Therefore it does much concern God to help those which are his Servants, because their help redounds to himself, and his own Glory; the cause of God and his Church it comes all to one and the same effect in the close and conclusion of it; for that which is for their good is also for his Honour; and the safety of their persons is the preservation of his own Truth: And hence does it concern him to help them. Therefore do they sometimes urge this as a reason and argument unto him, as Psal. 119.126. It is time for thee Lord to work, for they have made voided thy Law: Thy Law will suffer by it unless thou affordest thy help to thy people. These and the like are Grounds and Considerations for this present Point in hand, to wit, Gods helping of his Servants.  
Now Secondly for the Particulars, wherein you may take them thus:  
First, In Duty. He helps them here. There's nothing which God requires of his People as to be done by them, but himself helps them in the doing of it. He is not like the Egyptian Task-masters, which require brick, and give no straw wherewithal to make it: No, but as he does enjoin any thing which he would have us to act and perform, so himself does assist us in it. Take it( for an instance) in Prayer, that's a duty which he does call for at our hands, Pray without ceasing: Now accordingly does he help us in this duty, Rom. 8.26. Likewise the Spirit also helpeth our infirmities, for we know not what we should pray for as we ought, but the Spirit itself maketh intercession for us, &c. The Spirit helps our infirmities, the word is very Emphatical in the Original Text, {αβγδ}, which signifies properly the lifting of a burden with another at one of the ends of it. Thus does the Spirit of God with us in this Christian and Spiritual performance, and so in all other else besides, he bears part of the burden with us, when as we lift up a Prayer to God, or do any other service to him.  
Secondly, In Conflict. He assists here also. As when the Israelite and the Egyptian striven together, Moses came in and helped the Israelite, Exod. 2.12. Even so does God in this case with us, when we are wrestling and struggling with Satan who is our spiritual enemy, the Lord is here nigh to help us, which may encourage us still in our resistance and opposition; we have a mighty Second to stand for us, and to take up our quarrel. This was that whereby God endeavoured to satisfy his servant Paul, when he was exercised with the buffetings of Satan, and desired to be rid of them, My Grace( says he) is sufficient for thee, and my strength is made perfect in weakness. That is to say, he was near him to help him, and to defend him against Satans assaults on him.  
And so as for Spiritual Conflicts, so for Temporal also, the Lord is here the help of his People, as is also signified in divers Texts of Scripture: As Isa. 41.10. Fear not O Jacob, for I am with thee, be not dismayed, for I am thy God; I will strengthen thee, yea I will help thee, yea I will uphold thee, &c. And so in ver. 13, 14. of the same Chapter, Fear not thou worm Jacob, &c. I will help thee, 2 Chron. 26.7. God helped him against the philistines, &c. And ver. 15, he was marvelously helped; namely, by God himself. It is spoken of Uzziah.  
Thirdly, In Affliction. God helps his people here; namely, to bear patiently those Crosses which he lays upon them. He takes part with them in their sufferings, and in all their afflictions is afflicted himself, as sometimes he expresses it: He lays no more upon them than he does help them and enable them to endure. Look upon all the Saints and Martyrs which ever suffered in the world, and ye shall see in them an Instance of this help; how graciously God has assisted them, and carried them on, and gone along with them thorough the fiery trial.  
There are three ways especially, whereby God is said to help his people, in reference to trouble and affliction:  
First, He helps them from, by way of prevention.  
Secondly, He helps them in, by way of support.  
Thirdly, He helps them out, by way of rescue, and redemption, and deliverance. All these ways he helps them.  
First, I say, He helps them from, by way of prevention: This is a great piece of help, and the first kind of help that is; to help us to escape any evil or danger which we are subject unto. And this is one thing which God does for us. Into how many mischiefs should we daily run ourselves, if the Lord did not here help us. Thus God helped Lot, when he preserved him from the destruction of Sodom. And thus Christ helped Peter, when he was ready to sink into the water, he stretched out his hand, and kept him up. And thus doth God help ourselves very often, and upon sundry occasions. It is an help whereof we have much experience for our own profit.  
Secondly, He helps us in, by way of supportment. If God suffers his Servants to fall into trouble; yet he does not leave them, and desert them in it; but does here graciously help them to bear it, and sanctifies it to them for good. He gives them the spirit of patience and consolation in the midst of it, that so it may not sink them, and depress them, and keep them down. This is another thing which he doth for them, in order and reference hereunto.  
Thirdly, He helps them out, by way of rescue and redemption. Many times the Servants of God are so environed and compassed about with evils, as that they are ready to think there is no extricating of themselves out of them. Now here the Lord puts in for them, he plucks their feet out of the snare, as the Psalmist speaks. He finds a way for them to escape, as the Apostle Paul hath it. Many are the troubles of the righteous, but the Lord delivers them out of them all, as the Prophet David elsewhere hath it, Psal. 34.19. He helps them so.  
To set forth this help of God's, so much the more effectually to us, we may, if we please, take it with these following Amplifications:  
First, He is a strong helper. He is such an helper as can help indeed. There are many which sometimes undertake to help others, who have rather need to be holpen themselves. But it is not so with God; he hath strength and power with him: As it is said of the Fatherless, their Helper or their Redeemer is mighty, Prov. 23.11. And Psal. 89.19. He hath laid help upon one that is mighty; that is, upon Christ, who is called the mighty God, Isa. 9.6. Such an helper and assistant is he.  
Secondly, He is a ready helper; he is an help near at hand, one that helps when there's need of his help; and will be found at such a time as this. There are many which would help when 'tis too late; when they should help, they are then out of the way, and cannot be found: But as it is in Psal. 46.1. God is our refuge and strength; a very present help in trouble. An help which is easily found ( Nimtsa) as it is in the Original. He is a God at hand, and not a God a far off, as the Scripture often expresses him. When trouble is near, he is near too; which is a matter of very great comfort and encouragement to all those that depend upon him.  
Thirdly, He is the only help also. There's none can help without him, nor indeed none besides him. When the poor Woman in the Famine of Samaria cried unto the King of Israel, Help my Lord, O King; he returned her presently this answer, If the Lord do not help thee, whence should I help thee? out of the barn-floor, or out of the winepress? 2 King. 6.26, 27. And the Church in Psal. 60.11, 12. directing her prayer to God, Give thou us help from trouble, for vain is the help of man. Through God we shall do valiantly, for he it is that shall tread down our enemies. I will lift up mine eyes unto the hills, from whence cometh my help, says David. And what were these Hills which he there meant? He tells us in the Verse immediately following, My help cometh from the Lord, which made heaven and earth. God is our help, and he alone.  
The Improvement of this point to ourselves, in a way of Application, comes to this purpose:  
First, As a word of Comfort and Consolation to the people of God in all those difficulties and distresses which they are surrounded and encompassed withal; That they have such an one as this to help them, and to relieve them, and to be assistant unto them. For what David professes here, as experienced in his own person, is not appropriated only to him, but does as well belong to all others besides of the same rank and quality with him; that is, the Saints and Servants of God: They have all of them a share in this truth, and accordingly upon all occasion shall have it verified and made good unto them. That which God hath been formerly, he is ready to be the same still. And that which he hath been to David, he is ready likewise to be to every one of us, which have the Spirit of David in us. This is a privilege, and a very great comfort, and so to be apprehended, especially in such troublesone times as these are, in which we live; That we are not altogether destitute of help, but may very well expect it.  
Yea, and which does further set out the business, and make it so much the more; there is this moreover considerable in it, that this God who is the help of his People is so especially in the greatest exigencies and extremities which are upon them; he helps them then, when they are least able to help themselves, and when no body else can help them. This is a great helping indeed, and matter of great encouragement to them. He is the helper of the fatherless, as as he is expressly said to be, Psal. 10.14. That is, of those which are in a forlorn condition: And, He is an helper in time of trouble. The Scripture does much harp upon that for our greater comfort.  
Secondly, We may make use of this Point also in a way of Excitement, and that to a threefold Performance, which is very rationally consequent hereupon. First, If God help us, let us then also help him. Secondly, If God help us, let us then also help ourselves. Thirdly, If God help us, let us then also help one another.  
First, If God help us let us then also help him. This is but very sitting and reasonable, that so it should be. As for our helping of God, if we speak of it strictly and properly we cannot do it. Can a man be profitable to God, as he that is wise may be profitable to himself? It is the question of Eliphaz in Job 22.2. And it may be very well answered with a Negative, it cannot be so. We are not capable of helping him in good earnest, but yet he is pleased in a sense to fasten such an expression upon us as that which we are in some manner capable of. Therefore judge. 5.23. there is a Curse which is pronounced against Meroz, a bitter Curse, Because they came not up to the help of the Lord, to the help of the Lord against the mighty. We are then and so far forth helpers of God himself, when we are promoters of his cause and truth which is abroad in the World. Therefore we meet with such a phrase as this is in 3 Joh. v. 8. That we be fellow-helpers of the Truth. The Truth it may be holpen by us, in owning and standing for it, and propagating it, and communicating it to others: And in that respect may we be helpers of God himself which upon this ground we ought to be.  
Secondly, If God help us, let us then also help ourselves; that is, let us put ourselves forward to the doing of that which is our duty, and which he requires; Gods helping of us is not a ground and argument for our laziness and sluggishness, and remissness of spirit; but rather for our great endeavour, as the Apostle seems to reason there, in Phil. 2.12, 13. Work out your own salvation with fear and trembling, for it is God that worketh in you both to will and to do of his good pleasure. Because it is God that worketh in you, therefore do you also work yourselves; we should put out all we can in his service, whiles we have so good an Assistant as himself.  
Thirdly, If God help us, let us then also help one another. We should herein imitate God, and take pattern and example by him; we which are Ministers to be helpers of the joy of Gods People, 2 Cor. 1.24. And so for other Christians one of another: The Apostle Paul, Rom. 16.3. salutes Priscilla and Aquila his helpers in Christ Jesus. And again, v. 9. Salute Urban our helper in Christ. This is that which belongs to all Christians, namely as Members one of another: The Members in the Body they are mutually helpful to each other; so should we be, and that according to the several gifts and opportunities which God affords unto us, whereby we may come to be so. Besides we see, how it is with those which are evil, how helpful they are; as Act. 21.28. Men of Israel help. How much more should it be so, and the rather with those which are good, and that in answerableness likewise to Gods own helping of us.  
And so now I have done with the first General Part of the Text which is Davids Experience, Thou hast been my help.  
The Second is the improvement of this Experience, in these words, Therefore in the shadow of thy wings will I rejoice. Wherein again we have two particulars more: First, David's Purpose or Resolution, which he takes up to himself simply considered, I will rejoice in the shadow of thy wings. Secondly, The Occasion or Ground of this his Purpose and Resolution, and that is, Experience of Gods former goodness, Because thou hast been my help.  
We begin with the First, viz. His Purpose or Resolution itself, In the shadow of thy wings I will rejoice. By the shadow of Gods wings we are especially to understand his Providence and Fatherly Protection; and we find mention of it often in Scripture, as Psal. 17.8. Keep me as the apple of thine eyes, hid me under the shadow of thy wings. So Psal. 57.1. In the shadow of thy wings will I make my refuge. Again Psal. 36.7. The sons of men trust under the shadow of thy wings. And so now here in this present Text, In the shadow of thy wings I will rejoice. This Expression it is very Emphatical, and does carry sundry notions in it, which accordingly we may take notice of.  
First, It is an Expression of Safety. Look as the Chickens are safe whiles they are under the wings of the Hen, even so are Gods People safe, whiles they are under his Providence and Protection; and there's nothing which is such a defence and safeguard and security to them as this indeed is: Those which are kept by him, they are kept safely, neither shall they need any thing to fear in the days of evil and trouble which are upon them. There's no other shadow besides which we can expect safety from; whatever it be that we can imagine, it is no more than the shadow of safety in this Particular: Gods Providence it is a most sure defence, especially according to the condition of the persons, and the employments, &c.  
Secondly, It is an Expression of Secrecy. The wing it hides and conceals those which are kept under it; as it preserves them from danger, so it likewise keeps them from discovery. Thus does likewise this wing of God. Thus Psal. 91.4. He shall cover thee with his Feathers. And Psal. 17.8. hid me under the shadow of thy wings. It is said of the wicked at the day of judgement, That they shall call to the Rocks, and Hills, and Mountains, to hid them from the wrath of God, and they shall not be able to do it: Here's an hiding-place in the presence of Gods Grace, which will be sure to conceal them, Psal. 31.20. Thou shalt hid them in the secret of thy presence from the pride of man. As Jeremiah the Prophet, and Baruch the Scribe, it is said, the Lord hide them, Jer. 36.28. It is an Expression of Refreshment from the heat, I sate under his shadow with great delight, Cant. 2.5.  
Thirdly, It is an Expression of tenderness and singular affection. This shadow of Gods wings, we have it signified to us there in that place, Deut. 32.11, 12. As an Eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them and beareth them on her wings, so the Lord alone did led him. And Mat. 23.23. How often would I have gathered thee as an Hen doth her Chickens under her wings! Namely, with a great deal of love and tenderness, and affection to thee. Thus we see what is here understood by the shadow of Gods wings; namely, Gods special Providence, and Fatherly protection of his People.  
Now for this, this is that which David professes about it, and resolves on in reference to it, namely that he will rejoice in it, In the shadow of thy wings will I rejoice. Whiles he says, that herein he will rejoice; there are these things implied in it, as considerable and pertinent unto it.  
First, Recourse unto them. Whiles he says he will rejoice in Gods wings, he does intimate that he will betake himself to the safe-guard and protection of them, otherwise he could not experimentally rejoice in them; there being no further comfort or joy in any mercy than as we are made partakers of it: This is that which David would do, and which every good-man will do besides, and which we ourselves ought to do with them, when we hear of such a defence as this is to have access unto it. Thus David in the place before-cited, Psal. 57.1. In the shadow of thy wings will I make my refuge. So Psal. 143.9. Deliver me O Lord from mine enemies, I fly unto thee to hid me. It is not only I do believe and acknowledge that such a thing there is indeed; no, but I will make use of it. Prov. 18.10. The Name of the Lord is a strong tower, the righteous runneth into it, and is safe. It is not sufficient that there is such a Tower; no, but if we will have safety by it, we must run into it: And so it is not sufficient that there are these wings for us, but if we will have any good by them, we must run under them. This did David first of all resolve in this Expression.  
Secondly, In this Expression of rejoicing is implied complacency and contentment in this condition. David pleases himself in this comfortable reflection, when he considered that he is under Gods protection; he rejoices in his portion in this particular, and accounts himself happy from it. It is the disposition of men in the world to please themselves in their worldly refuges and advantages: The rich mans wealth is his strong city, and an high wall in his conceit, Prov. 18.11. It is a thing which he blesses himself in, as his chiefest assurance. A poor Christian is much satisfied in the shadow of Gods wings: He does not only partake of it as to matter of benefit, but he does also rejoice in it as to matter of Contentation: He thinks he has safety enough whiles he has this made good unto him, and pleases himself in it.  
This is that which we should do likewise; It is our weakness when ever we do not. Shall men of the world rejoice and think themselves happy in their worldly confidences and relyances, in their wealth, and in their friends, and in their strength, and in their worldly accommodations? and shall not a true Christian and Believer rejoice in God, and in that safe-guard which he tenders unto him? What a shane and unworthy thing is this! we should check and chide ourselves out of such a distemper as this is, and for time to come learn to correct it. Resolve with the Church in that place, Psal. 20.7. Some trust in chariots, and some in horses, but we will remember the Name of the Lord our God. And again, Psal. 44 8. In God we boast all the daylong. That is, we glory in the protection which we have from him.  
Thirdly, There is also Thankfulness in it, and outward Expression. This rejoicing of Davids it was not only inward in his heart and affection, but it was also external with his mouth and his tongue; and so the word in the Hebrew Text signifies, Arannen, which is a rejoicing with singing; that is with a publishing of this affection of his to all the World: As in another place, I will speak aloud of thy righteousness. Good and gracious hearts they are not content only with spiritual affections, but they desire likewise to manifest them, and make them known in public expressions, that so they may draw on others to the administration of Gods goodness with themselves.  
And so much of the first Particular, viz. Davids Resolution itself, In the shadow of thy wings, I will rejoice.  
Now the Second is the Occasion or Ground of it, The Argument that put him hereupon, and that is the Experience of Gods former Goodness to him: This is signified in the Connexion of these latter words with the former, Because, Therefore; Because thou hast been my help hitherto, therefore will I rejoice in thy protection for time to come. Here's the force of Davids reasoning; and the reason it holds good upon a twofold Consideration:  
First, In a way of Confidence. And,  
Secondly, In a way of acknowledgement, Because thou hast been my help, therefore in the shadow of thy wings will I rejoice: That is, I I will trust in thee, and still wait upon thee in a way of dependence. And again, Because thou hast been my help, therefore in the shadow of thy wings will I rejoice: That is, I will publish this Protection which I have from thee in a way of Thankfulness. According to the first notion so there is this in it, That good Christians they do improve former Experiences to future Dependence. According to the second notion, so there is this in it, That good Christians where they do receive mercies from God they will be there careful to acknowledge and to be thankful for them.  
First,( I say), That good Christians they do improve former Experiences to future Dependence. Thus does David here, Because thou hast been my help for time past already, therefore will I wait on thee still, and expect as much from thee. The Servants of God they do not partake of mercies only to have the present benefit& comfort by them, and to enjoy the sweetness which is in the things themselves; but likewise take occasion from hence to strengthen their Faith, and to live in the expectation of further goodness to them. This was Davids practise frequently, not only here but in divers other places. As for Example, 1 Sam. 17.37. The Lord that delivered me out of the paw of the Lion, and out of the paw of the Bear, he will deliver me out of the hand of this Philistine. The force of this Argument is grounded, first, in Gods unchangeableness, who is yesterday, and to day, and the same for ever: Because that mercy and goodness in him it is a part of his nature, therefore he is constant in it; Therefore he is able to do us good always, and therefore he is willing to do us good so likewise. As there's a chain in the works of Salvation, so in the works of Providence, &c. And then the manner of his proceedings, for there's a link, a golden chain, and concatenation in them. And then the nature of Faith itself, which is to make use of all Gods former dealings; because God has been our help, therefore he will be so still, and therefore we will expect him to be so still.  
This( for the Use of it) should teach us accordingly to improve such Experiences as these are: Say with Paul, He that hath delivered will deliver; and here with David, Thou hast been God, wilt be so still. We do very much prejudice ourselves and our own comfort, when we do not labour to gain upon God in this particular. What a shane is it for Christians of so many Experiences to despair! we have enough to comfort us, and uphold us from the consideration of Gods Attributes and Promises; what he is in his own nature, and what he hath also engaged himself to be to us by his Word. But when we have Experience added to all this, when we have a proof and trial of him by that which he hath done for us already; here we have a sure ground of confidence indeed, which we may not neglect to make use of, and to improve to the best advantage that may be for our own comfort.  
And that we may make this so much the more effectual to us, and have it every way prevalent with us, it concerns us to be careful especially of our own carriage and behaviour, and of keeping close to God ourselves, that so we may not forfeit our interest in his deliverances of us, and betray our own Experiences against time to come; which we shall very much do by apostasy and back-sliding from him. and that he may shadow and shelter us, so to shadow and shelter him; and all that is his. If we cease to be towards God what we have been formerly towards him, our Consciences in this case will not serve us to expect the continuance of his mercies and benefits to us; but that he should say to us, as he did sometime to his own People of Israel, I have delivered you, but will do so no more; whereas, whiles we endeavour to keep our hearts upright towards him, we may reason to him as David here does: Thou hast been my help, and therefore I will expect as much from thee, in a way of Dependence.  
Secondly, This Reason also holds good in a way of acknowledgement. Thou hast been my help, and therefore I will praise thee for it: This is the least which we can do for all Gods preservations of us, and mercies towards us, to acknowledge them, and to be thankful for them. And we may observe here( by the way) how much this holy man David is still upon this string; he makes mention of it three or four times together here in this Psalm, in the third verse, My lips shall praise thee; In the fourth verse, Thus will I bless thee whiles I live; In the fifth verse, My mouth shall praise thee with joyful lips: And here now in the seventh, In the shadow of thy wings will I rejoice; or give thanks with singing, as the word does import. Thus is a gracious heart enlarged still in thankfulness to God for the mercies which it receives from him; and what it does conceive in itself it does express with its mouth.  
How justly may we then censure our deadness and barrenness in this particular? and be humbled in the consideration of it, that it is no otherwise with us than for the most part it is, that we can receive so many blessings and mercies as we do daily at the hands of God, and yet have neither our hearts nor mouths drawn out in the praising of him for them? That we can rejoice in the Corn and Wine, and oil, in the favour and respect of men, or in those refuges which we make to ourselves from earthly and worldly accommodations, and not in the mean time rejoice in the love and favour of God which is better than life itself; nor in the shadow of his wings, in which alone is true safety and protection.  
But I will not prosecute these things any further at this present time. So much for the Second General, which is the Psalmists Improvement of his Experience to Faith, and Thankfulness. And so much also for this whole Verse, Because thou hast been my help, therefore in the shadow of thy wings will I rejoice.   

SERMON VII.  PSALM LXIII. 8. 
My Soul followeth hard after thee, thy right hand upholdeth me.  
There is no better account can be given or taken of a true Christian, than by the frame and disposition of his Spirit, and the workings of his Soul towards God, especially in any extremity or distress, or affliction which is upon him. This is that which we may here take notice of in this Psalm in the Prophet David, in this condition in which he now was of Banishment into the Wilderness of Judah, wherein he does express a singular affection in him, and more than ordinary towards the Worship of God, and Communion with him, by longing and thirsting after him, by thinking and meditating upon him, by blessing and praising of him, and by glorying and rejoicing in him, and the advantage and benefit which he had from him. The latter of these, to wit his rejoicing in him, and the protection which he had from him, we spake to out of the seventh verse of this Psalm. There remains now one thing more which is his pressing forward and cleaving further to him in this eighth Verse which I have now at this time more particularly red unto you.  
IN the Text itself we have two General Parts considerable of us: 

First, Davids Carriage to God. And,  
Secondly, Gods Carriage to him.    
Davids Carriage to God, that is laid down in those words, My Soul followeth hard after thee. Gods Carriage to him, that is laid down in these, Thy right hand upholdeth me.  
We begin with the First, viz. Davids Carriage to God, My Soul followeth hard after thee. This( for the opening of it to us) does comprehend sundry things in it, which we will look upon as they offer themselves to us.  
First, The Inclination of a Christians heart to God, and his simplo propensity towards him. A good and a gracious Soul is in his desires carried after God as his chiefest good. Here's the Souls fondness after God, as I may so call it, this is one thing which is denoted in it. Take a man in the state of nature, and in a corrupt and unregenerate condition, and God is not in all his thoughts, at least as to any desires of closing with him, he lives without God in the world, and can be content so to do; but a good Christian his heart is towards him, and that especially from that new nature which is put into him. Look as the Iron it does follow hard after the Loadstone from that natural propensity which is in it thereunto: So does the heart of a Believer to God, being touched from above with the gracious Influences of his Holy Spirit. There is in some measure a suitableness and correspondency betwixt God and the Soul, from whence it comes to incline to him, and to close with him, and to find a great deal of delight and complacency and contentment in him.  
There are three notions in which we may look upon God, according to either of which the Soul of a Christian is inclined and carried after him. First, As the Author of Nature. Secondly, As the giver of Grace. Thirdly, As the bestower of Glory, and eternal life. All these three are considerable in God, and in reference to all of them are a Christians desires after God, and his Soul does propend towards him. We may take notice of all.  
First, As the Author of Nature, and as receiving its natural being and subsistence from him. This is a common inclination which is in all other Creatures besides, whereby they are carried up to God as their first Original, and do in their rank depend upon him: Thus Psal. 145.15, 16. The eyes of all things look unto thee, and thou givest them their meat in due season. Thou openest thine hand, and satisfiest the desire of every living thing. Forasmuch as in him it is, that they live and move, and have their being, therefore they have some propensities to him. But this is not that which is intended, and looked after so much in this place, although also it be not excluded.  
Secondly, As the giver of Grace, that's another ground of this Inclination. And this is a little more restrained and peculiar to good Christians as so. There are none whose Souls are carried after God as the Author and Worker of Holiness and Sanctification, but those who in some degree do partake of this Holiness already. And this is the state and condition of all true Believers: Whosoever have true Grace in them, they do long after a further measure and proportion of it to be bestowed upon them, and after all those means which may tend to the working of this in them. They do long after further fellowship and converse and communion with God who is the God of all Grace unto them. Look as the stomach in nature, it does crave and require food, and follow after that, as suitable and agreeable to it, and tending to the preservation of it, and the rest of the body with it; even so does the Soul in matter of Grace crave those things which are for feeding of it also, and accordingly is carried up to God in this consideration.  
Thirdly, As the bestower of Glory and Eternal Life. The Soul is carried after God as this likewise, as one from whom it does expect Salvation, and a blessed recompense and reward to be given to it in another World. Christians having in them already the first-fruits of the Spirit, they cannot but desire the full Vintage, and the accomplishments of those beginnings to them, and upon these principles are carried up to God. So that according to this sense, My Soul followeth hard after thee, is as much as my Soul desires to be with thee. It is answerable to Saint Pauls desire, who longed that he might be with Christ; that so he might partake of his Glory, and that Glory which God has prepared for all his Members: And it's answerable to the Spouses desire in Revel. 22.17. where The Spirit and the Bride say, Come; even so come Lord Jesus, come quickly. Look as a Bride follows hard after her Beloved, and does earnestly desire the day of Marriage, and the consummation of the Contract betwixt them, so does the Soul of a Believer after Christ, and Communion with him in Glory. My Soul follows hard after thee, that's the first thing, a Christians Inclination.  
Secondly, Here's a Christians Importunity. This it carries it a little further, this making of a believing Soul after God, it is not a bare or single desire motion and inclination in him only, but it is such as is mixed with some eagerness and intention of spirit: It follows hard after thee, as indeed being not able to be without thee. This was suitable to Davids condition now at this time, who was here at this present in the Wilderness, and( as we have formerly heard) restrained from the benefit of the public Ordinances. Now he was not content to be so still, but he does further prosecute and pursue them if by any means he might attain unto them, and to Communion with God in them. And here now we have another account given us of a Christian Spirit in this pattern and example of David, who was the man after Gods own heart. What is that? Namely in all conditions of estrangement and alienation from God, yet to follow him, and to press hard after him, not to rest and satisfy itself in those conditions. A good Christian if he be in some distance and separation from God for a time, yet he cannot long be content to be so: My soul followeth hard after thee, says David, whiles I am now from thee. This is another thing which we may here take notice of in this Expression.  
This is true, and may be made good unto us according to a twofold Explication; whether ye take it of a distance and separation in regard of spirit, a state of spiritual desertion; or whether ye take it of a distance and separation in regard of the Means; a deprivation of the public Ordinances and Ministerial Dispensations. A good Christian cannot long content himself in either of these estrangements from God; but whiles it is thus with him, his soul does follow hard after him.  
First, In a state of Desertion, a distance and separation of spirit, wherein it pleases God at any time to hid his face from him, and the light of his favour towards him: A good Christian in such a case as this is, hath his soul much carried after God, and is impatient till he comes to meet with him, and enjoy him again. This we may see in the Spouse in the Canticles, when she had lost her beloved, that she had no rest in her self till she met with him and found him again; she goes about the City, and seeks him whom her soul loveth, and that with a great deal of zeal, and ardency, and heat of affection; so it is likewise with all others in her condition. That soul which hath had any work of Gods Spirit wrought upon it, and any sense or experience of his love and goodness to it, cannot but much desire him, and press after him in his withdrawings of his presence. My soul follows hard after thee( says David); namely, now especially that it pleaseth thee to absent thyself from me, now it follows after thee indeed, and with a great deal of earnestness and importunity.  
Would we know the ground and reason of it? There is this account which may be given of it; namely, Because that now it is made sensible and apprehensive of its own necessities, and the Excellencies which are in God himself: There's nothing which does more enlarge desire than an apprehension of worth in the Object which is to be desired by us, together with our own indigencies and necessities in reference thereunto: Now this is caused from Gods temporary withdrawing and absenting of himself from the Soul; now the Soul has leisure in itself to meditate on its own wants, and that fullness which is in God and Christ, which perhaps hitherto hath been neglected by it; and this in the full pursuit of it does raise in it so much the greater desire.  
Which( by the way) is also the cause why God does oftentimes so order and dispose it; that is, why he is pleased now and then to conceal himself from his Children, and to hid his face from them; it is but only that he may work this affection and disposition in them, which is here expressed in the Prophet David, My soul followeth hard after thee, that they may desire him, and look after him the more, therefore he deserts them. As the Mother hides her self from the Child, that so it may be the fonder of her; even so does God with his Children. Because he loves affections in them, therefore does he so carry himself to them as may raise them, and make them so much the more, whereunto this is a means. The with-drawing of himself from them, as David found also at other times, when he did so call and cry for it. That's the first occasion of this desire, viz. A state of spiritual Desertion, when it pleases God to with-draw himself.  
The Second is the Deprivation of the Ordinances, when it pleases God to deny them to a Christian, then his Soul does follow hard after him also. This was Davids particular case( as we have heard) now at this time. And we learn an Observation from it, which is briefly this: That restraint from public Dispensations is a means to quicken mens affections to them. The full stomach loathes the honey-comb: Those which have these means in abundance they do not many times care for them. Those to whom God denies them, either by taking the means from them, or by taking them from the means, their hearts are now a great deal more enlarged after them, as David here now was.  
Let us therefore so carry ourselves that we may not provoke God to deal thus with us. It is a great deal better for us, and more kindly, and more to be wished for, that our desires should be carried after these things for the excellency which is in the things themselves, and our own closing with them, than from want and deprival of them. For which cause it concerns us to prevent God, that he may not be forced to deal so with us. And that's the second thing intimated in this Expression, namely, a Christians Importunity, My soul followeth hard after thee; that is, is eagerly desirous of thee, and to enjoy Communion with thee.  
The Third is a Christians Adherence, My soul cleaveth to thee; so some Translations render it; and indeed it is most agreeable to the word in the Original Text, which is Davah, and signifies to adhere; we find it often used in Scripture to such a purpose as this is; as Gen. 2.24. Therefore shall a man leave his father and his mother, and cleave to his wife. Ve-davak be-ishto, which is rendered by the Apostle in Ephes. 5.31. by {αβγδ}, shall be glued or knit unto her. So Prov. 18.24. There is a friend that sticks closer than a brother. Oheb davek me-ach, the very word here in this Text. So here now David professes of himself that his Soul it sticks close unto God, My soul cleaveth to thee. This is that which we find frequently in Scripture commended unto us: As Deut. 10.28. Thou shalt fear the Lord thy God, him shalt thou serve, and to him shalt thou cleave. So Deut. 13.4. there's the very same Expression likewise. Again, the same counsel we find to be renewed by Joshua, Chap. 22.5.& 23.8. But cleave unto the Lord, &c. And in the New Testament, Act. 11.23. it is said of Barnabas that he exhorted the people, That with purpose of heart they would cleave unto the Lord, {αβγδ}. And 1 Cor. 7.35. That ye may cleave unto the Lord without separation, as some Interpreters translate it, {αβγδ}. Thus is this cleaving commended to us.  
To open this a little unto us; this Cleaving it does briefly imply three things in it: First, Union as the foundation of it. Secondly, Fastening as the progress of it. Thirdly, Perseverance as the accomplishment.  
First, Union as the foundation. Cleaving it does suppose an uniting of those things which cleave together. And so is it now with the Soul of a Believer to God, he cleaves to him; that is, first of all is united; this it must necessary be supposed and taken for granted. And so indeed it is. Every good Christian may in this sense say, his Soul cleaves to God; that is, that it is joined to him, and united, for so it is. There is a Spiritual and Mystical Union betwixt every Believer and God: He that is joined to the Lord is one spirit, 1 Cor. 6.17. {αβγδ}.  
If we ask, how this is done? and what are the ligaments whereby this Union and conjunction is made? I answer they are two: First, The Spirit of Christ. And Secondly, The Gifts and Graces of that Spirit: These are they which do unite and knit us to him, and they are both together held forth to us in Scripture, as conducing hereunto.  
First, The Spirit of Christ, that's one principle of uniting us to him. For when we speak here of our Union with God, we mean with God in Christ, out of whom God and we are at the utmost distance that may be; this( I say) is made by Christs Spirit, 1 Cor. 12.13. By one spirit we are all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free, and have been all made to drink into one spirit. This Spirit it is Vinculum Unionis, the Bond of Union betwixt Christ and us. Therefore says the Apostle, Rom. 8.9. If any man hath not the spirit of Christ, he is none of his. That we may be quickened and united to Christ, God doth first of all pour forth the Spirit of Christ into us. Look as that Member is not truly united to the Head, which is not quickened and informed with the same Soul, wherewith the Head itself is; so neither is that Christian truly united to Christ, which wants the Spirit of Christ as quickening of him.  
The Second Principle of our Union to God and Christ is the Grace of this Spirit in the several kinds and specifications of it; and amongst the rest more especially and particularly the Grace of Faith, which as an hand does apprehended those Spiritual benefits which are communicated to us from him. Thus Col. 2.19. the whole body is said to be knit together by certain joints and bands; that is, of the Spirit and the Graces of it. And Faith( I say) more principally as the instrument which God has sanctified to this purpose, That Christ may dwell in your hearts by faith, Ephes. 3.17.  
Well then, there being such a thing indeed as this is, which is here now exhibited to us, the Union of a Christian Soul to God by the Spirit of Christ, it concerns us therefore all to look after it, that we may find it in ourselves; and that especially to two purposes for which this Union is useful to us: First, As the Root of Duty, we can perform no good without it. And Secondly, as the Root of Comfort, we can partake of no privilege without it.  
First, As the Root of Duty. No good which is spiritual can be performed by us without this Union we speak of, we are all but dead persons till we are united to this living head, and so nothing but dead works can in such a case as this is come from us; this therefore is first of all requisite and necessary in us. Therefore Psal. 86.11. we find David making this prayer, Unite my heart to fear thy Name. First, he would have his heart united unto God, and then as an effect flowing from it, he desires that he might fear him, as knowing this that the one depended very much upon the other, Fear of God upon Union to him. Look as it is in the Union of Marriage, the Conjugal and Matrimonial Union, all the mutual offices and respects betwixt man and wife in that relation, they are founded in the knitting of their persons to one another in such a condition; even so here in this Mystical Marriage also, all a Christians services of Christ are chiefly founded in his conjunction with him. This Union it is the Root of Duty.  
Secondly, It is also the Root of Comfort, that it is likewise. Look again as it is in Marriage, whatever benefit the Wife receives from her Husband she receives by virtue of that knot and tie unto him; so in like manner is it here also, whatever benefit or privilege a Believer does partake of from Christ he has it from him, by his Union unto Christ, and in no other way does he partake of it. Where we have not a Conjunction with Christs person, we have there no benefit by his Graces. This is the order and method in this Dispensation; First, We do take and receive Christ for ours as he is offered and tendered to us in the Gospel upon his own terms and conditions, which is the proper act of justifying Faith; and hereby we are united to his Person; this is Faith in the first beginning and rising of it in us. Then Secondly, having done thus we do further by a spirit also of Faith, fetch and draw virtue from Christ, whom we are thus united unto. And this is Faith in the increase and improvements of it to us. But the latter it still flows from the former; our Faith of improving Christ flows from our Faith of reliance and recumbency upon him, by virtue whereof we come first to be knitted and united unto him, made his, and he ours.  
And so much of the first Particular intimated in this cleaving of a Believing Soul to God, viz. Union as the Foundation.  
The Second is Fastening upon God as the Progress. There are several degrees in Union, there's a knitting, and a nearer knitting, a knitting close. This is another thing which is included in cleaving, whiles David professes here of himself, that his soul cleaveth to God; he does hereby mean a sticking close unto him in a more especial manner; this is that which it is good for every one else to do. It is good for us not only in general to be knit and united to him as his, but more particularly to fasten upon him, and to adhere unto him; It is good to draw near to God, as we have it in Psal. 73.28. This is that which is moreover hinted and intimated to us in this Expression, My soul cleaveth or followeth hard after thee. It's that which will suffer nothing to come between thee and itself. Look what is said of the scales of the Leviathan, Job 41.16, 17. One is so near to another that no air can come between them. They join one to another, they stick together that they cannot be sundered. The same may be said concerning God and the faithful Soul; and it is the same word which is used of both, they do stick and cleave one to another. That which we have here now exhibited to us, is the cleaving of the faithful Soul unto God, My soul followeth hard after thee. We had before in the first verse of this Psalm his pantings and breathings after him, My soul thirsteth after thee, my flesh longeth for thee. Here now we have somewhat more which is considerable of us, and that is his fastenings upon him, his clinging and hanging about him, as one that would not part with him.  
This business of the Souls cleaving to God( for the further illustration of it to us) is performed in the exercise of two Graces especially, of Faith and of Love; by Faith the Soul cleaves unto God, and by Love it doth so also.  
First, It does it by Faith. This is the Grace of general influence which does extend and reach itself to the whole work of Christianity in us, and is considerable not only( as we shewed before) in our first union with Christ, but also in our further converse and communion with him, and so here now in cleaving to him.  
This it fastens the Soul upon God, even in all cases of discouragement, and wherein it seems to be driven away from him; forasmuch as it will not here leave him, or take any denial from him, but still holds and depends upon him as its chiefest stay and comfort and support, whereby alone it subsists. As Job, Though he slay me, yet will I trust in him, Job 13.15. There was one that cleaved unto God, that let him do what he would with him, yet he was resolved still to fasten upon him, and to uphold himself by him. And so Jacob, I will not let thee go except thou bless me, Gen. 32.26. There was another of these Cleavers, he fastens upon God, and gets within him, and will not part with him till he has a blessing from him. This is the nature of Faith, like a burr it sticks upon God, and will not off, but will have somewhat whatever befalls it. Ye may see it in divers instances more besides those which I have now name unto you; thus it was with the Woman of Canaan, Mat. 15.22, &c. First, she comes out unto him, and beseeches him, Have mercy upon me, O Lord, thou Son of David, &c. Well, but he answers her not a word; then she crys after his Disciples, and they speak all against her. Well, she continues crying still, then Christ tells her, That he is not sent but to the lost sheep of the house of Israel. She comes still and worships him, saying, Lord help me. Afterward Christ tells her, That it is not meet to take the Childrens bread and to give it unto dogs. She replys, Truth Lord, but yet the dogs eat of the crumbs which fall from their Masters table. See what a cleaving Soul this was, that no discouragement which Christ could offer to her could make her to forbear crying after him. The same spirit of Faith ye shall observe likewise in the Prophet Habbakkuk, Hab. 3.17, 18. Although the sig-tree shall not blossom, neither shall fruit be in the Vine, the labour of the Olive-tree shall fail, and the fields shall yield no meat, &c. yet will I rejoice in the Lord, I will joy in the God of my salvation. The Lord God is my strength, &c.  
The grounds which Faith does go upon in this exercise and improvement of itself are briefly these:  
First, The Nature of God, and those Attributes which are considerable in himself; this is an Argument for cleaving still to him. A Christian in any perplexity or distress which he may fall into is not so much to consider his own Exigencies, as Gods all-sufficiency; and whiles he does so, he will be sure still to cleave and keep close unto him; as see how it is amongst men, what is it that makes a beggar to be encouraged in the desiring of such an alms, even there where perhaps he is repulsed and driven out? why, it is the consideration of such an ones ability joined together with his dispositions, a rich man, and a good-natured man, one that has a good purse, and that likewise has a free heart, and perhaps besides all this, that loves to be entreated, and to be importuned; and in such a case as this is he will never give over till he has got something; follow ye from door to door, and out of one room into another till he has obtained his request. Even so is it here with the faithful Soul to God. It considers what an one God is in the latitude of his Essence, full of Power, and full of Goodness, &c. and from hence it comes to adhere and to stick unto him, and has good reason and cause so to do.  
Secondly, The Promises of God, that's another thing which lays ground to this also. Thus Psal. 119.49. Remember thy word unto thy servant, upon which thou hast caused me to hope. Where the Soul can but find any good word for the staying of itself by, it will not lose it but will make its use of it; and so it may. As Benhadads servants they did observe what would come from Ahab as a ground of hope and encouragement, and they catched hastily after that, as whereupon to ground their petition, 1 King. 22.23, 24.  
Thirdly, Former Experience of Gods Goodness in the like conditions as those are which are upon it. As beggars that have received relief from such a door, they will not leave it, but keep close to it. As Boaz counseled Ruth, Thou shalt keep fast by my Maidens, or cleave unto them,( Tidtibakin, the word here in the Text) until my harvest be ended? Ruth 3.21. Because she had received good there already; so will the believing Soul do with God, where by experience it has found benefit from him, it will not them easily leave him, but will stick unto him; as in ver. 7. Thou hast been my help, &c. therefore, &c.  
This is that then which we should ourselves learn to do upon all occasions, we should cling upon God, and cleave unto him, and not suffer ourselves to be defrauded of the benefit which we may get by him. We should not suffer any case of extremity whatsoever to be a discouragement to us. But though we walk in darkness and see no light, yet trust in the name of the Lord, and stay upon our God, as the Prophet advices, Isa. 50.10. Where we have not the Faith of Evidence, yet at least to act the Faith of Adherence. And that's the first Grace which is exercised in this cleaving to God, to wit, the Grace of Faith.  
The Second is the Grace of Love. This is another thing whereby we fasten upon God, and stick unto him, which accordingly is that which we should exercise and improve in ourselves towards him. It is said of the Soul of Jonathan, That it was knit unto the Soul of David, and that Jonathan loved him, 1 Sam. 18.1. as his own Soul. Love, it is of a knitting nature▪ and as it knits the Soul of one man to another, so it knits also proportionably the Soul of a man to God. Thus it did here with David, My soul cleaveth to thee; that is, is exceedingly affencted towards thee. This is that which he was very full of, and expresses also in sundry places, his great love and affection towards God; for that it is that which is here signified unto us; not his affection simply, but his affection in its vehemency and intention.  
It is that which not only he, but all others have very great cause for, to follow hard after God thus: First, from the amiableness which is in him, considered in himself. If Excellency doth invite love to be bestowed and fastened upon it, surely God cannot want love from us, who is most excellent in all perfections, who is the chiefest amongst ten thousand, as the Spouse proclaims of Christ, Cant. 5.10. And who is altogether lovely, in v. 16. If there be any which make any doubt of it, it is such as have not eyes to behold it, and to be made sensible of it. For in the Object itself there is enough to command their affection. The Lord, the Lord God, merciful and gracious, and long-suffering, and abundant in goodness and truth, as he is there set forth unto us by himself, in Exod. 34.6. Again, Wonderful, counselor, The Mighty God, The Everlasting Father, The Prince of Peace, as he is there also described unto us in the Person of Christ, in Isa. 9.6. Whose Soul would not now cleave and follow after such an Object as this is, that has so much excellency in it?  
But then secondly, From his love to us, and the great things which he hath done for us. This is another thing that calls for it from us. Love, it commands love again by way of requital; and so it does here. Seeing God has so loved us, there's all the reason we should love him again, who hath so greatly loved us. The Psalmist in the Verse before had  told us, that God was his help, and because he was so, he would now love him. When we shall consider with ourselves, how much God has followed after us, we shall then also see, what cause we have to follow after him, and in the depth and sincerity of our hearts to cleave unto him, as David here does. And so much of the second thing implied here in this expression of cleaving, and that is fastening upon God.  
The third and last is perseverance with him. Cleaving, it is a word of unseparableness, and does denote such a fastening upon any one, as not to remove and to be taken off from him. And this is further here considerable of us, as that which was eminent in David, and so also in every other Believer, My soul cleaveth to thee; that is, it doth so close with thee, as not to depart or go away from thee. There are many people in the world, which do sometimes make fair towards God, but they do not hold and stay by him, that backslide and fall away from him. As we red of sundry persons in the Gospel, which came to Christ, and made fair pretences of being his Followers, and yet in conclusion wholly forsook him; which followed after him, but did not follow hard after him; which closed with him, but did not cleave unto him. Yea but David here now in this passage, professes to do somewhat more; and so do all others which are of the same temper and disposition with him. Wherever there is Grace in sincerity, there will be Grace likewise in perseverance; and wherever there is a closing with God upon sound and right principles, there will be moreover a cleaving to him. But this is for the most part the difference betwixt the faithful and the men of the world, in regard of their carriage to God, which was sometime betwixt Orpah and Ruth, in regard of their carriage to Naomi, Ruth 1.14. Orpah kist her mother-in-law, but Ruth clavae unto her. Even so is it here with the men of the world, they do as it were kiss God, but his people cleave unto him.  
Now to quicken us so much the more to the practise of this present Duty, which is here in David's example commended to our imitation; let us further consider this with ourselves, That there is nothing else which is indeed fitting for our Souls to cleave unto but God alone. As for the Creature, if we speak of that, there's no cleaving to it; and that( to trouble you with no more at this present time) especially upon a twofold Consideration: 

First, It is a matter of uncertainty.  
And secondly, It is a matter of danger.    
First, It is a matter of uncertainty: It is such as will give us the slip, if we rest and rely upon it, and suffer our hearts to cleave unto it; and therefore the Scripture compares it to a broken-staff, and broken reeds, and a broken tooth, and the like; such things as whereof there is no confidence or assurance. Indeed it is so at all times whatsoever, even in the best times that are, when there's the greatest fullness of these things, and the greatest peace and tranquillity, and security, for the enjoyment of them. What the Psalmist says in particular of man, which is the chiefest, is true of any other creature in the world besides; yea of all the creatures taken together, that surely in their very best estate, they are altogether vanity; there's no hold or certainty of them. Yea, but now, in such times as these are especially wherein we live; now they are vanity and uncertainty with a witness; whether we look upon them as times of sickness and bodily distemper, and so we are in danger of being taken away from them; or whether we look upon them as times of war and disturbance, and state-distemper, and so they are in danger of being taken away from us. Still in either of these respects, there's a vanity and uncertainty upon them: And in that regard no reason for our cleaving to them.  
But secondly, As there is in it a great deal of uncertainty, so there is likewise a great deal of danger. It is a very hazardous thing, to have our hearts cleave to any of these things here below; for it provokes God to jealousy, and causes him either to take it away from us, or else to make it burdensome to us, when he once sees us inclining hereunto. No, we must cleave only to God himself.  
Especially, If we speak of our Souls, as it is here expressed, My Soul cleaveth to thee. There's nothing sit for the Soul to cleave to, but he that made it, and he that can fill it, and satisfy it with that fullness which is in himself. God in goodness gives us a liberty to enjoy other things for the sweetening of our passage through the world, and likewise to bear moderate and well-ordered affections to them. But for this cleaving, it must be to none but himself; My soul cleaves to thee, and that( as we may take it) exclusively, to thee, and to thee alone. Whom have I in heaven but thee? And there is none on earth which I desire besides thee, &c. Psal. 73.26.  
My soul cleaveth to thee] Besides the consideration of these words simply in themselves, we may( if we please) further look upon in them reference to the state and condition in which David now at present was. What was that? Why, as I  told you before( and you must still be put in mind of it) of deprivation of the public Ordinances; he could not now enjoy them, being at a distance. Well, what does he now resolve on? Why, that his Soul in this condition, it shall now follow after God himself; My soul cleaveth, or followeth hard after thee. What do we learn from hence? Namely, thus much, That in the want of the outward Ordinances, and means of Grace to be dispensed unto us, it is best for us to betake ourselves to God, and to seek for succour and relief from him. Where God in mercy vouchsafe us the Ordinances, there let us not despise them, but make use of them, as means which in goodness he hath provided for us; where he restrains them, or keeps us from them, let us here by Faith have recourse to himself, who is able abundantly to supply them, and make them up to us, by his own Spirit and comfortable presence communicated to us; as he did to David at this time in the Wilderness; for which cause his Soul clavae unto him. And so now I have done with the First General of the Text, which was David's carriage to God, My soul, &c.  
The Second is Gods carriage to him; that we have expressed in these words, Thy right hand, &c. By the right hand of God, we are in one word to understand, his strengthening and confirming Grace; which is called his right hand, in regard of the powerfulness of it, and dexterity for the preserving of his people. This is that which( as David here signifies) is extended and stretched forth to this purpose, as to himself, so to all other Christians, who are kept by the power of God, through faith unto salvation, as the Apostle Peter tells us, in 1 Pet. 1.5. This upholding of Gods right hand, thus explained, is often mentioned to us in Scripture, as Psal. 138.7. Thy right hand shall save me. And Psal. 139.10. Thy right hand shall hold me. And Cant. 2.6. His right hand doth embrace me. And many such places as these, all coming to this purpose, to show unto us Gods Almighty Power and Grace in the supportment of his Servants.  
This is seen, and does discover itself especially in two particulars: 

First, As to matter of Sin, upholds me that I fall not into that.  
Secondly, As to matter of Affliction, upholds me that I sink not under that.    
First, As to matter of Sin, that I fall not into that; or if I fall into it, that I fall not from thee by it. This does the Grace of God for us; so keeps and preserves us, that temptations shall not prevail over us. He suffers his Servants sometimes so to slip, as may humble and abase them, but not as may destroy and undo them: He keeps them for the most part from notorious and Soul-wasting Sins, especially sins of apostasy and Backsliding from him; these he keeps them from. That which David preys for to happen to himself, does God accomplish for the most part to his Servants, to keep them from presumptuous sins, that they may not have dominion over them, Psal. 19.13. He keeps them from impenitency, and despair, and absolute revolt from him, out of his love and goodness to them. As in particular he tells Peter, Luk. 22.31. Simon, Simon, Satan hath desired to have you, and to winnow you as wheat; but I have prayed for thee, that thy faith fail not. Though he was winnowed, yet his faith should not fail, he should stand sure at bottom for all this; and so shall others with him, in the midst of all the snares and temptations which are abroad in the world, which hypocrites and men of the world are for the most part surprised withal. God does still uphold his children, and so keeps them that they do not utterly miscarry and come to ruin, from those snares and temptations.  
This is a point of great comfort and encouragement, if it be duly considered; and does assure us of the Saints perseverance and holding out to the end, which some persons call in question. Thy right hand upholds me, says David. How so? namely as to keep me from sin, and the extremities of it. My sheep( says Christ) shall never perish; neither shall any man pluck them out of my hand. My Father which gave them me is greater than all, and no man is able to pluck them out of my Fathers hand, Joh. 10.28, 29. If it were true( which some persuade us) that Believers might utterly fall away, and of the Children of God come to be the Children of the Devil, where were then this upholding which the Prophet David here speaks of?  
Yet may not this be so taken by us as a ground and foundation to presumption or security in any whatsoever; neither will it be to those which have any true share or interest in it; for though God will with his right hand uphold those which are his Servants from total and absolute ruin and destruction, yet he may and oftentimes does in their neglectfulness suffer them to fall into some lesser miscarriages as may prove very grievous to them; as the Nurse sometimes makes the Child believe that she will let it fall to make it the more careful, to get faster hold, and to look the better to itself. Therefore let none make an use of presumption of such a Doctrine as this is before us. But so much for that, how God upholds us as to matter of Sin, that we fall not into that.  
Secondly, As to matter of Affliction, that we sink not neither into that. God takes care that his Servants may not be overwhelmed with over-much sorrow, as the Apostle Paul expresses it, 2 Cor. 2.7. Yea, where they are ready to be so, he here puts in his hand to help them, and keep them up. Thy right hand upholds me; that is, it upholds my spirit, and keeps my heart from fainting in me. As Peter when he walked upon the water and was ready to sink, Christ stretched forth his hand, and held him up; even so he does in a manner with others, whiles they are ready to be drowned and sunk in the sea of troubles and afflictions, then does his right hand uphold them, and they find and feel the power and efficacy of it in themselves to this purpose.  
Especially in cases of Desertion, and Gods with-drawing of himself from them, whiles he corrects and afflicts them with one hand, he does also uphold and support them with another, that they may not be discouraged in the saddest and darkest conditions which Gods Children fall into; there is still a secret hand of comfort and assistance which does support and sustain them in them, so that they may not despair under them, Psal. 77.10.  
And this serves to give us an account of their patience and strength in them, this satisfies us as to the courage of the Martyrs, and such holy men as they were in those heavy and fiery trials which they were exercised withal. What was that which carried them through them, and made them to endure them? Namely, This business in the Text, Thy right hand upholdeth me; whiles it was thus all the rage of their Adversaries and cruel Persecutors was too weak for them, and unable to prevail against them.  
This may therefore farther also satisfy any others against such conditions as these are. There are many poor Christians which are ready almost to despair in themselves, Oh how shall I ever be able to grapple with so many evils which I am subject unto in the world? How shall I be able to suffer so much affliction, and to endure so much hardship for Christ without starting from him? For this, here is that which may quiet and support thy mind, His right hand upholdeth thee.  
But why is the Power of God in his stablishing and assisting Grace expressed by the name of his right hand, here and in other places? We may conceive for three reasons especially.  
First, As it is an hand of strength, the right hand is such, it has more strength than the other hand has. And so is it with the Grace of God: The right hand of the Lord hath the pre-eminence, as we find it twice there repeated, in Psal. 118.15, 16. hence also called a right hand of Power in others, Mat. 26.64. and Mark 14.62, &c.  
Secondly, As it is a hand of readiness, it is more expedite and ready to be used than the other is, and therefore we express all expediteness by a word taken from hence, which we call dexterity. So is Gods Grace where it puts forth itself, it is very ready and expediting, and he himself is ready presently to use it upon any occasion, for the good of his Servants.  
Thirdly, As an hand of success. It is the right hand so, forasmuch as whatever it takes in hand prospers to it, and does infallibly obtain its effect. These and the like reasons may be given for this expression of the right hand.  
Now these words, Thy right hand upholds me, may not only be looked upon by us singly, but also( if we will) in their coherence and connexion with the words going before; and so indeed some Translations have it, which to make up the sense so much the fuller, do join the causal for with it, reading it thus, My soul cleaveth to thee, for thy right hand upholdeth me. According to which account we have a reason given us of Davids inclinations and propensities towards God, together with his adherence to him, which is not so much from any thing in himself, as from the Grace of the Spirit of God in him. And truly if we rightly consider it, this is the thing indeed. As the same David in another place, A good man though he fall yet shall he not be utterly cast down, for the Lord upholdeth him with his hand, Psal. 37.24. It is Gods supportment which is the ground of the stability of the Saints, and their perseverance in goodness, to whom accordingly David does here justly give the honour and glory of it, and so should we also likewise do with him.  
And further, learn to depend upon this Grace, and uphold by it, do not trust to any thing in ourselves, or to our own standing, but lay hold on this hand to hold us up; as the Apostle Paul expresses it in Phil. 3.12. That I may apprehended that for which also I am apprehended of Christ Jesus. This is that which we must rest in. Look as the Nurse holds the Child with her hand, and the Child holds the Nurse with his, but the safety of the Child is not in its own hold but the Nurses; even so is it here, it is not our cleaving to God, but his upholding of us, Thou upholdest me by thy right hand.   
FINIS.   

An Alphabetical Table of the whole Work.  

A  

ACceptation of God, with reference to our services, Pag. 477.  
acknowledgement of Gods mercy, Pag. 10 

Due for Blessings, Pag. 182, 183.  
Of Sin, Pag. 264, to 267.    
Accountable, a Christian is so to himself for himself, Pag. 169, 170.  
Adherence unto God, Pag. 601, to 610.  
Adversity, see Song in the night.  
Afflictions preparative to great service, Pag. 211, 212. 

See Depth.    
Appearance before God, double, and much desired, Pag. 129, to 136.  
Applications, wrong made by ill men, Pag. 142, &c.  
Assemblies, in public to be frequented, Pag. 152, &c. 

Others to be taken thither, Pag. 153, &c.    
Awfulness, a good remedy against sinning, Pag. 41. 

What it is, and which way to be exercised& attained, Pag. 42, to 48.      

B  

Bed, remembering God there, see remembering.  
Before, see Presence of Sin.  
Blessing God, what, and why, Pag. 564, to 569.  
Blessings deserve due acknowledgement. Pag. 182, &c.  
Blood-guiltiness, Pag. 416, to 423.  
Blood of Christ, Pag. 331, to 335.  
Boldness in Prayer, Pag. 7, 8.  
Broken Heart, Pag. 452, to 463.    

C  

Call, a call requisite to a Place, or Office, Pag. 32, to 36.  
Call of God obliging to Duty, Pag. 35.  
Carried out after God in Soul, Pag. 600, &c.  
Church, see Sion. 

What to pray for the Church, Pag. 466, &c.    
Civil state, Pag. 472, &c.  
Cleared, God to be cleared by us in his judging of us, Pag. 284, &c.  
Cleaving unto God, see Adherence.  
Comfort, which way carried on, Pag. 340, to 343.  
Commands of God are with power, and of great encouragement under affliction, Pag. 222, &c.  
Communing with self, where and how, Pag. 48, &c.  
Company sometimes a great advantage, Pag. 151.  
Confidence in self, evil, Pag. 426.  
Confession of sin, see acknowledgement.  
Conscience, not easily shaken off, Pag. 272, &c. 

Offended hard to please, Pag. 358, &c.    
Content within better than outward increase in worldly things, Pag. 86, &c.  
Conversion, Pag. 314, &c. and Pag. 412, &c.  
Countenance, or favour of God, the choicest good. Pag. 70, to 77.  
Creation-work to cleanse the Heart, Pag. 366, &c.    

D  

Day, the time for action, in which God manifests proper Loving-kindness, Pag. 224, 225.  
Deceitfulness, Pag. 20, 21.  
Deep, see Depth.  
Dejection, how caused, Pag. 164, 165. 

A miscarriage, Pag. 173, 174.  
It is double, Pag. 193.    
Deprivation is aggravated from former fruition, Pag. 198, 199.  
Desire carried out after God in all things, Pag. 110, to 113,& 123, &c.  
Desiring, see Endeavouring.  
Depth, or deep, threefold, the lot of Gods people, and why, Pag. 203, to 218.  
Discourse, how to become good, Pag. 428, to 431.  
Disposition, a gracious disposition, Pag. 183, 184.  
Distance from God, what, Pag. 531, 532.  
Distempers of Soul, see inward distempers. 

Continued, Pag. 191, &c.  
See recourse unto God.      

E  

Early seeking God, what, Pag. 524, to 529  
Emptiness, Pag. 20, &c.  
Endeavouring must be joined to desiring, Pag. 197.  
Enlargement in distress, Pag. 11, to 15.  
Example, to be followed, to be given, Pag. 155.  
Experience supporting, Pag. 200, 201.    

F  

Faith is the best remedy against trouble, Pag. 178, 179. 

Of deliverance is double, Pag. 180, 181  
Continued in sorest Desertions, Pag. 220, 221.    
Favour of God the most eligible good, Pag. 70, to 77,& 244, 245.  
Fearfulness of Saints, whence, Pag. 95.  
Filthiness of sin, Pag. 254, 255.  
Forgetting, in God as referring to his people, Pag. 233, to 236.  
Forgiveness, when God forgives one sin he forgives all, Pag. 358, 359. 

It's very desirable, Pag. 241, to 244.    
Freedom of spirit, Pag. 398, to 402.    

G  

Gladness, see Joy.  
Glory turned into shane Pag. 17.  
God, the God of righteousness, Pag. 2, 3. 

See my God.    
Godliness, to be esteemed, Pag. 30, to 33. 

It does not capacitate for places without God set men apart for them, Pag. 33, to 36.  
It gives encouragement to hope for answer in Prayer, Pag. 38, 39.    
Good, worldly good satisfies worldly men, Pag. 67, 68.  
Grace, as to Nature, Author, &c. Pag. 306, to 313.  
Great men need caution and admonition, Pag. 15, to 18.    

H  

Hearing twofold, Pag. 340, 341.  
Hearing, Gods hearing of Prayer, Pag. 5, 6  
Heart clean, Pag. 361, to 366. 

It being right makes services such, Pag. 479.    
Hands lift up in prayer, what, Pag. 569, 570.  
Help in trouble, see trouble. 

Of God, Pag. 588, to 594.    
Hidden part, Pag. 311, to 314.  
Himself, see Accountable.  
Holy Spirit, Pag. 388, &c.  
Hope, a good remedy against trouble, Pag. 177, to 182.  
Houses best secured by Gods dwelling in them, Pag. 101, 102.    

I  

Jesus Christ, see Salvation by him.  
Impatience, for Gods presence, Pag. 129. 

How caused, Pag. 165, 166.    
Innocency defiled, Pag. 18.  
Interest of Saints in God, Pag. 145, 146.  
Inward distempers, Pag. 169.  
Joy and gladness belongs to Saints, 80, 81. In heart best, Pag. 83, 84. 

In Gods favour great, Pag. 89, to 92.  
Spiritual, Pag. 337, to 339, 346, 347, 390, &c.    
Judgments spiritual, Pag. 377, &c.  
Justification, Pag. 357. 

See washing from Sin.      

K  

Knowing, is for instruction, conviction, and remembrance, Pag. 28, 29.    

L  

Life, God the God of it, Pag. 228, 229. 

inferior to Gods loving-kindness, Pag. 551, to 557.    
Living God, Pag. 126, to 129.  
Longings are in the soul as well as the body, Pag. 113, &c. 532, &c.  
Lords-day, chief holiday, Pag. 160.  
Loving-kindness of God, Pag. 219, 551, to 560.  
Love of vanity, Pag. 22, 23.  
Lies sought after, Pag. 24, &c.    

M  

Meditation on God, Pag. 582, &c.  
Melancholy no concomitant of Religion, Pag. 82.  
Memory very useful to Faith, Pag. 198, to 201.  
Mercy of God to be addressed unto in Prayer, Pag. 8, 9. 

Attends Gods Children when lowest, Pag. 219, 220.  
See Pardoning.    
Mourning, where allowed to do it lawfully, we are subject to do it sinfully, Pag. 171, 172. 

Of Gods people, Pag. 237, 238.    
Multitude, sometimes a great advantage to go withal, Pag. 151.  
Murder▪ see Blood-guiltiness.  
My God, Emphatical, Pag. 189, 521, to 524.    

N  

Name, praying in Gods name, Pag. 572.  
Night, see Song in it.  
Night-watches to meditate in, see Meditation.    

O  

Obedience, Pag. 445, 446.  
Oppression, Pag. 238, to 241.  
Ordinances to be prized, Pag. 156, 157, 480, &c. 

When lost mourned for, Pag. 161.  
Power that is in them, Pag. 538, to 546    
Original sin, Pag. 286, to 295. 

The root of particular actual sins, Pag. 295, &c.      

P  

Pardon of sin very desirable, Pag. 349, to 350.  
Pardoning mercy, Pag. 245, to 251.  
Peace broken hard to piece, Pag. 357, 358  
Praise and Thanksgiving, Pag. 159. 

See Thanksgiving.    
Praising God, Pag. 425, to 427, 563, 574.  
Prayer, Pag. 569. 

Proper for adversity, Pag. 227, 228.    
Preaching, see Teaching.  
Power in Ordinances, see Ordinances.  
Presence of God with his people, what and how dangerous to lose it, 380, to 388. see distance.  
Preservation of God special over his own people, Pag. 104. 105, 594, &c.  
Prosperity of others rejoiced in, Pag. 86.  
Purging, Typical& Ceremonial, Pag. 324 

In the inward Grace, Pag. 326.  
Antitype, or spiritual signification, Pag. 328.    
Pressing hard after God, what, Pag. 599, &c.    

R  

Recourse to God is the safest way under distempers and sadness of spirit, Pag. 192, 193.  
Reconciliation, Pag. 329, &c.  
reflection upon self under evils, Pag. 167, 168.  
Religion, a mans glory, Pag. 19, 307, 308. 

No Melancholy thing, Pag. 82.  
See Grace.    
rejoicing, see Joy, Pag. 594, 595.  
remembering God, Pag. 575, to 587.  
Renewing. Pag. 373, &c.  
Repentance, Pag. 354, to 358.  
Reproach upon Saints, Pag. 137, to 141. 

Sometimes grievous, Pag. 146, to 149.  
A sort of murder, Pag. 149.    
Riches disquiet men, and break their sleep, Pag. 97, 98.  
Right, what, as a right spirit, Pag. 370, to 373.  
Righteousness▪ God the God of it, Pag. 2, 3  
Rock, attributed to God, Pag. 231. 

Such an one he is to his people, Pag. 232.      

S  

Sadness continued, why, Pag. 191, &c. 

See Recourse to God.    
Sacrifices of God, Pag. 452, &c. 

Of Righteousness, 33, to 60, 476, &c. Not desired of God, how, Pag. 439, to 451.    
Salvation is God and of God, Pag. 186, 187. To be seen in the Countenance, Pag. 187, 188, 423, to 425. 

Only by Christ, Pag. 229, to 231, &c.    
Sanctification, see washing from sin, and heart clean.  
Sanctuary spiritual, Pag. 548, &c.  
Satisfaction, Pag. 572, &c.  
Sealed, how of God, Pag. 77.  
Secret of Grace, see hidden part.  
Security of Saints, Pag. 95, &c.  
Seeing power and glory in Ordinances, Pag. 543, &c.  
Seeking God, see early.  
Self-communing, Pag. 48, to 51.  
Sensible of distempers, Pag. 166, 167.  
Sight of sin humbling, Pag. 273.  
Sin, kinds and filthiness, 253, to 256. Presence of it, Pag. 267, to 270. 

Against men is against God, Pag. 276.  
Aggravated, Pag. 278, to 283.  
To be particularized in repentance, Pag. 282, 283.  
Of Gods people, how offensive, 352, &c. Recorded till they repent, Pag. 352, &c.    
Sincerity, see Uprightness.  
Sion, Pag. 465, &c.  
Sleep, dangerous to them that are out of Gods favour, Pag. 96, 97.  
Song in the night of adversity, Pag. 221, to 228.  
Soul, see carried out after God.  
Speaking well, see Thanksgiving.  
Spirit, what, Pag. 369, &c. 399.  
State, see civil state.  
Stability, a great blessing, Pag. 398, 399.  
Support of God sufficient for his people, Pag. 100.  
Strengthening Grace, Pag. 610, &c.    

T  

Teaching, what, and which way, Pag. 403, to 412, &c.  
Tenderness of Gods mercy, Pag. 246.  
terror, with its cause, Pag. 344, 345.  
Thanksgiving, Pag. 428, to 439.  
Thirsting after God, Pag. 114, to 125, 532, &c.  
Trouble of spirit consistent with an interest in God, Pag. 194. 

Help under it, whence, Pag. 195.    
Trust to be put in God, Pag. 61.    

V  

Vanity, Pag. 20, 21. 

Loved, Pag. 24, 25.    
Uprightness, Pag. 298, to 305.    

w  

Washing from sin, Pag. 256, to 262.  
Wicked great men love vanity and lies, Pag. 20, 21.  
Will, good-will, or pleasure of God, Pag. 467.  
Wishing, see Endeavouring.  
Worldly good suits worldly men, 67, 68.& most pleases them, Pag. 88.    
FINIS.