that God seeth us and takes notice of us how would it influence upon us to be more serious reverent and holy The wicked and hypocrites have no fear of God before their eyes God is not in their thoughts They say in effect he seeth not he knoweth not or doth not consider but this holy man sees God observing him and therefore he is the same in private that he is in publick The same in his own house that he is abroad Psal. 101. 2. I will walk within my house with a perfect heart Many when they are abroad carry themselves plausibly and fairly but follow them into their own houses what frothy talk what cursing and swearing what passion and bitterness How disorderly are they there How little of God in their mouths and less in their lives As when they go abroad they put on commonly other cloaths so they do other deportment But when returned to their own families they fall into the same unhappy disorder and confusion as if they had forgotten what manner of persons they were 3. He that is ever with God affects solitude and retirement He would not be alwaies in company though never so good and proper He would sometimes be alone that he might more closely converse with God Thus Isaac go's into the fields to meditate and pray Gen. 24. 63. The word in the original may be understood of both and no doubt this good man had supplication and prayer joyned with meditation How oft do we read of our blessed Saviour that went apart to pray Mat. 14. 23. He went up into a Mountain apart to pray so Mat. 26. 36. He leaves his disciples with this command Sit ye here while I go and pray yonder To the same purpose Luke 9. 28. He took Peter and John and James and went up into a Mountain to pray The more pious any man is the more he desires at least some times to be alone Those that cannot endure to be alone loose much of the sweetness and ravishment of communion with God 4. He hastens through the creature to God When he is engaged in his calling he hastens through the concernments of the world that he may enjoy himself with God Though what appertains to his place he doth with diligence yet this is not the principal object of his care nor the end of his thoughts When he hath gotten this dispatched how glad is he that he may entertain himself with meditation and other holy exercises which are a most pleasant refection to him This is the difference betwixt carnal and good men they both hasten but the sensual makes all possible hast and hurry through his duty he thinks of and longs for the end before he begin the good man is of another spirit he hastens through all business that he may have time and leisure to converse with God In relations and friends he finds comfort but abundantly more with God Psal. 63. My soul followeth hard after thee As a man in a croud presses hard to get to his friend So the Psalmist though he was in a croud and multitude of business and obstructions yet he presses hard to get to God 5. He is glad of an opportunity of being with God whether it be to be with him publickly or privately A carnal heart shrinks from duty looks on it as a burden when will this Sabbath be over O that I might fall upon my worldly business David was glad when there was an opportunity of drawing nigh to God Psal. 112. 1. I was glad when they said unto me let us go into the house of the Lord. 6. He that is ever with God takes care to state things aright between God and him to set all streight and keep all well In the evening he enquires how go things betwixt God and and me what good have I done this day wherein have I been useful what evil have I done and wherein have I offended How go's the case between God and me Soul I must not lay mine eyes to sleep till I have cleared all between God and thee After he lays himself down and sleeps and dwells in safety Psal. 4. 4. Let me ask you one question Christians do not trifle but give Connscience leave to make the answer what prayers and diligence have you used to interrogate and examine your state and settle your spiritual concerns Have you used your utmost care and the best advice as you would do in a worldly concernment for fear of fraud or crime to direct you and keep you from mistakes Have you not contented your selves with easie work and slight evidences I doubt upon a faithful tryal and a true account you 'l find much amiss 7 The more any duty or ordinance hath of God in it the more he is pleased with it Sometimes God affords more of himself in an ordinance sometimes less He is at his own liberty and so will be let himself be enjoyed as he sees good But according as God doth let out himself he is more or less affected with them It is God that he desires and therefore his respect to ordinances is such as carries a proportion in it to what they have of God 8 He that is ever with God despiseth all in comparison of God Heaven Earth and all are but baubles trifles and nothing in comparison of God as in the 25th verse of this Psalm the language of an holy man is whom have I in Heaven but thee 9 When he hath been with God he keeps in mind how God carried it toward him what communion he had with God and how things passed betwixt God and him Did God awaken me by such a sermon Did he enliven and quicken me in such a prayer David remembred how God had appeared in the Sanctuary Psal. 63. 3 He longed to see Gods power and glory as he had seen it in the Sanctuary Those revivings and out-goings of â—od were written and imprinted in his heart Psal. 77. 3. I remembred God and was troubled To think how God had carryed to him at other times 10 One that is continually with God counts the intervals of his being with God long and tedious A pious man saith when will the Sabbath or Lords day come that I may sing forth the praises of God When shall I be with God to hear from him and pray to him as David Psal. 42. 2. When shall I come and appear before God Now revise these particulars and see how they suit with your temper and frame and if upon a serious scrutiny you find these not agree to your case bless God that he hath wrought these in you but if otherwise humble your selves and mourn and never cease till you can bring the matter to this that you may say with the Psalmist Nevertheless I am continually with thee SERMON IV. Psalm 73. 23. Thou hast holden me by my right hand HAving dispatched the former part of the verse and from thence given you an account of the Psalmists communion with
redeemeth thy life from destruction Let the distemper be what it will the Ague Fever Stone Gout yet he is able to prevent or cure it Some distempers are so difficult and incurable that they are looked upon as Ludibria medicorum the scorn and disgrace of Physitians But there is no distemper in the world which God is not able to heal and cure He is not under any restraint but what he lays upon himself Psal. 135. 6. Whatsoever he pleaseth he doth in heaven and in earth What his soul desireth that he doth Job 23. 13. And he is able to do exceeding abundantly above all that we ask or think Ephes. 3. 20. Oh the greatness of the Lord our God and what security is there here for us in the greatest and most dangerous estate and condition 2. He relieves them against the maladies of their souls He is a Physitian both for body and soul and understands the maladies and distempers of the one as well as the other and can heal those which belong to the latter as well as those which belong to the former And 1. He relieves them against their greatest sorrow Under their greatest troubles and discouragements he can cheer up their souls and make them pleasant and joyful 2 Cor. 2. 14. Thanks be to God who alwaies causeth us to triumph in Christ. Here are two things to be considered 1. What a condition the Apostles were in as to their outward concernments they were even as miserable as men could be 1 Cor. 4. 13. Accounted as the filth of the world and the off-scouring of all things 2. What God did for them Times of triumph are times of extraordinary joy yet such was the goodness of God to them that he did not only cause them to triumph but this he did for them in the time when their troubles and the power of the wicked caused their enemies to triumph 2. He relieves them against fear He many times works them to such a recumbency and dependence on him as causes all their fear to cease and vanish Psal. 3. 6. I will not be afraid of ten thousands of people that have set themselves against me round about If God assist no Lion Bear or monster of men shall do any thing to the quelling of the hearts of Believers And this was not a favour peculiar to him but such as he vouchsafes to other of his faithful servants Psal. 112. 7. He shall not be afraid of evil tidings his heart is fixed trusting in the Lord. Notwithstanding the outward effect and visible tendency of things to the contrary yet he works in them this perswasion that the issue of things will be good whereby he dissolves and scatters those fears which otherwise would perplex and annoy them 3. He relieves them against their distrust Sometimes their oppositions difficulties and dangers are so great that their very hearts are ready to sink and faint within them Now at such a time he often comes in bears up their hearts and satisfies them resolves their doubts and satisfies their jealousies You know who said 1 Sam. 27. 1. I shall perish one day by the hand of Saul But Psal. 118. 17. we have him in another temper then saith he I shall not dye but live and declare the works of the Lord. Oh how doth faith change the language of the soul and what happy alterations doth it work therein Now we shall proceed to the Reasons Reas. 1. Is drawn from the benignity kindness and goodness of his own nature which puts him upon those gracious appearances wherewith he is upon all occasions so ready to favour his people Other reasons may be assigned but this is the fundamental Original Soveraign Reason which gives birth and existence to those that follow Rom. 9. 15. I will have mercy on whom I will have mercy It is the goodness of his nature that puts him upon those eminent appearings for the support and deliverance of his people 2. From their necessity which is such as cryes aloud for it Alas who or what are they that they should be able to bear up against the maladies either of body or soul Now God being aware of this doth in compliance with their necessities afford them relief Deut. 32. 36. The Lord shall judge his people and repent himself for his servants when he seeth that their power is gone and there is none shut up or left This is set down not only as an account of the time when God would help them but likewise as the reason wherefore he would do it Men commonly are readiest to help us when we have least need but God when we have most He loves to appear in difficult cases and shew himself when he may best serve his own praise 3. From that service which he may hereby do to his own glory To relieve a distressed people is a noble act and such as is meet to commend the nature of God to us And there is not any person who any hath tincture of true piety or gratitude but being strengthned by God will bless and praise him for it Exod. 15. 2. The Lord is my strength and song and he is become my salvation he is my God and I will prepare him an habitation my fathers God and I will exalt him The people of God have ever resolved to make the Lord that hath appeared as their strength their song Psal. 118. 14. The Lord is my strength and song And for this end doth God become the strength of his people to this end to make their hearts and mouths full of the praises of God their deliverer Psal. 30. 11 12. Thou hast turned for me my mourning into dancing thou hast put off my sackcloth and guided me with gladness To the end that my glory may sing praise to thee and not be silent O Lord my God I will give thanks unto thee for ever Use 〈◊〉 of Information If it be thus that God is the strength of his people 1. We may see whence it is that the people of God bear up and hold out under such great oppositions and difficulties Satan he is against them and for the World that 's against them and as if these were not sufficient they have infirmities both of body and soul to encounter with and yet they hold out Now whence happens this 2 Tim. 4 16 17. Though all men forsook me notwithstanding saith Paul the Lord stood with me and strengthned me and I was delivered out of the mouth of the Lion God stood by him bound the Emperors hands that he could do nothing against him 2. It appears whence it comes to pass that they accomplish such great things What great and famous things did Moses Joshua Gideon David and others accomplish Whence had they the might power and victory It was not by their might their puissance by their strength that they prevailed but the spirit of God Phil. 4. 13. I can do all things through Christ that strengthneth me 3. What folly and
would have found him work enough But that Heaven Hell Earth God Devils mans own self and the creatures he is possess'd of should all joyn against him and concur to the promoting of his vanity how sad must his condition needs be 1. Use. Having dispatch'd the Doctrinal part of this discourse and therein shewed the meaning of vanity how vain man is in what respect he is vain and how he came to be so I shall now descend to the Uses And the first may be for information to acquaint us with these following heads which result as so many particular inferences from the general point And 1. If man be so vain or in such a state of vanity as you have heard then what a wonder is it that the great God who is Lord of Heaven and Earth should have such regard to him as he hath and concern himself in his welfare as he do's So low hath poor man brought himself that hee 's become a very heap of sin and misery Under what sad and affecting terms do's the Scripture represent him to us According thereunto as to his spiritual state he is a Rebel Isa. 30. 9. a Traitor Mal. 2. 11. Miserable Rom. 7. 24. Undone Isa. 6. 5. And then as to his temporal state what a despicable thing do's the Scripture make him According thereunto he 's a Shadow Psal. 109. 23. a Worm Psal. 22. 6. Dust and Ashes Gen. 18. 27. And what a sad and pitiful thing must that creature needs be whose nature and condition is such as falls within the compass of these terms What words can be used which may render the state of a creature more vile and contemptible In case you would sink a creature down into a state of greatest baseness and distress what terms could you use whereby you might do it with more advantage There are two things which concur to the rendring of his condition extreamly unhappy first his sin and that renders him detestable then his Misery and that renders him despicable Now that notwithstanding both these his Sin and Misery his detestableness and despicableness the great and holy God should stoop so low as to take care of him and concern himself in his welfare and happiness is that which we are to look upon as a piece of rare and wonderful condescention It s condescention in him to take notice of the things that are in Heaven This the Psalmist expresses with no small emphasis and affection Who saith he is like unto the Lord our God who dwelleth on high who humbleth himself to behold the things that are in heaven Psal. 113. 5 6. In the supream heaven for of that as Dr. Hammond thinks the Psalmist here speaks there are matters of an high nature There are blessed Saints holy Angels fountains of joys rivers of pleasure and things so glorious that they cannot be uttered and yet it is a piece of wonderful condescention in God to stoop so low as to take notice of them Oh then what is it for him to take notice of fuch poor trivial things as we are who labour under so much sin and misery What are the best of us but a little animated clay or living dust ready every hour to resolve into putrefaction and rottenness And yet notwithstanding this the great God should look after us and concern himself about us is that which may for ever exercise our admiration and wonder This holy men have been so affected with that they have even been astonished at it Job having discoursed of his own afflicted and miserable state he cries out What is man that thou shouldst magnifie him and that thou shoudlst set thine heart upon him Job 7. 17. As if he had said Lord the State of man being so despicable and miserable as it is how comes it to pass that thou takest notice of him so as to contend with him and afflict him As he is unworthy to be accounted thy friend so he seems altogether unmeet to be thine enemy For thee to make him thine adversary and thereby take him as it were into competition with thy self argues thou makest greater reckoning of him than he deserves Alas such is the meaness of his condition that he is unworthy thou shouldst trouble thy self with him or be concerned about him And that thou art pleased to keep such a do with him is that which fills me with no small admiration And to the same purpose is that 〈◊〉 David Psal. 8. 4. where upon his contemplation of the Heavens the Moon and Stars and his considering them to be the work of God hands he cries out What is man that thou a 〈…〉 mindfull of him and the son of man that tho 〈…〉 visitest him Taking a view of the Heavens and considering their spaciousness and vastness their rapid and orderly motion and also taking a view of the Coelestial bodies and considering their magnitude light and influence and then weighing with himself that God was the maker and disposer both of the one and the other he breaks forth into wonder that ever God should have such regard to poor man and yield him such respect as he hath been pleased to express to him And certainly there is nothing in all the world which in its own nature is more apt to beget admiration than this very thing That God being so exceeding high and lifted up and man being so impure and despicable God should notwithstanding shew him such respect as he hath done is that which may exercise our thoughts That notwithstanding all his unworthiness and baseness God should set his heart upon him send his own dear Son out of his bosom to redeem him favour him with a Covenant of grace intrust him with so many pretious ordinances give him dominion over the creatures and make such provision for him both as to his holy and comfortable living here and his obtaining and injoying of highest bliss and happiness herereafter is that which will ever remain a wonder Had man been an holy Angel for God to have shewed such respect to him had not been so considerable but for him to be such a creature as he is and yet to do it nay to pass by the faln Angels and after their rejecting to express so great respect to a creature of an inferiour nature whose present state is so exceeding vain is that which we are never to mention without wonder and praise 2. If man be in such a state of vanity then this shews us what little reason men have to carry their heads so high and behave themselves so loftily and proudly as they do A low condition and an high spirit are bad companions There is nothing more unseemly or provoking And yet how ordinarily do we find these two united in men How frequently do we see an high spirit attending on a low condition How miserable are the generality of men and yet how well do they think of themselves What a graceless unsanctified wretch was the Pharisee and yet how do's he
near to God 3. It will inform us of the great difference that is between good men and others the one lives above the other below one upon the Creature the other on the Creator Some are so far from being ever with God that they desire it not They say unto God Job 21. 14. Depart from us for we desire not the knowledge of thy ways Psalm 10. 4. God is not in all their thoughts There is a vast difference between the dispositions of good and bad Take a good man and the frame of his heart is to be solicitous about God and thoughtful about God in duty Will this please will this honour God As to sin How shall I do this evil and sin against God As to Ordinances he seeks God in them and enquires whether he have met with God If God hath withdrawn himself he is troubled It is not so with the wicked they are not solicitous about any such thing their care thoughts and endeavours is how they may be well thought of reputed how they may drive on their covetous lustful or malitious designs How they may gratifie their senses They fense and keep of any passes that are made by Gods messengers to pierce them towards their conviction and amendment They will not bear the thoughts of God and their duty Use 2. of Exhortation If it be the property of pious and holy men to be with God to abide with him and herein to rise to this degree of being ever with him Then as ever we would be pious and holy men reputed such and found such let us endeavour ever to be with God spend our days with him No company is like unto God's you have heard in the Reasons Let the Divel the World the Flesh say what they will no company like society with the Father and the Son Let us seriously consider whether it be not as well our interest as our duty to live more unto and with God It may be for a Lamentation unto us that when some pious Christians have been spending all their time with God yet we have been but little taken up with that good company How little Lord have we been with thee even when we have stood before thee as thy people that desired to know thy ways and do thy will How little of our hearts hast thou had when with our mouths we have professed much love How have the world our lusts run away with our souls thoughts and affections and left thee the outside and carcases of Christians Let us run through all difficulties that we may get to God Idolaters would run through the very fire to get to their Idols 2 Kings 16. 3. A strange piece of devotion and this was partly to express their great zeal toward them and partly to be purged from their sins and so to be a fitter sacrifice for their Idols Let our souls then make hard after the true and living God though through difficulties and fiery trials Psalm 63. 8. My soul followeth hard after thee Hereunto take these directions 1. Withdraw your affections from the world Look upon it as below you to spend your pretious time in converse therewith Reason thus with your selves What hath God given me a a soul fit to converse with himself and shall I pass my time in converse with this dunghill this impure filthy world God forbid He hath designed me for nobler matters and shall I not do what I can to pursue them As ever you love God and would be with him to enjoy his love for ever love not the world withdraw your affection from it 1 Joh. 2. 15. Love not the World neither the things that are in the World If any man love the World the love of the Father is not in him 2. Take pains with your souls to raise and lift them up to God They are naturally averse to be with God as children are naturally averse to be with their aged parents they would rather be in the streets with their play-fellows and children of their age and humour so natural men are averse to be with God they would rather be in the World about trifles By how much the more backward they are the more pains we should take take with our hearts say thus to thy self It is better for me to be at some pains and trouble now than to be in eternal flames and misery for ever David labours to lift up his heart Psal. 25. 1. Unto thee O Lord do I lift up my soul. The heart is naturally addicted to sink down into sensuality it should be raised up Isa. 64. 7. There is none that stirreth up himself to take hold of thee There must be a rowsing and stirring up of these sluggish and indisposed hearts of ours How vainly and unreasonably do many wicked persons reason themselves into Hell and destruction I am as good as God hath made me and shall I be damned for that averseness of spirit which is natural to me and I brought with me into the World This is Christians divelish arguing which Satan suggests and puts into mens mouths that he may drive them on farther to ruine You must be taken off your own bent and affections or you will be ruined for ever It had been better you had never been born than that you should rest in the same state of wretchedness wherein you are by nature Take pains therefore with your hearts though they shrink and draw back yet follow them from room to room from one idle excuse to another till they be driven out of all harbour Lay hold of them keep them fast say soul I must I will have thee up to God Thou must dwell with God here or else thou must never dwell with him hereafter 3. Allow not your selves in any sinful and ungodly course that sets God at a distance from you and begets a fear and dread in the soul that makes it run from God as offended till it recover the thoughts of Gods mercies and then the soul returns and comes toward God with trembling Now if the soul would be still with God with how much boldness might it approach into the divine presence If you do allow your selves in any unwarrantable course you stop that entercourse you might have with God therefore when you begin to feel your souls starting aside from God recall them charge them to keep close to God leave them not till you have brought them into some good frame and resolve as David Thy benefits are so innumerable they are so large a theme for my thoughts that Psal. 139. 18. When I awake I am still with thee Yet he had a holy jealousie over him self ver 23. 24. Search me O God and know my heart try me and know my thoughts And see if there be any wicked way in me and lead me in the way everlasting Daved was a man that did commune much with his own heart and knew how things went with himself Yet he is desirous that God would make a
notwithstanding the Lord stood with me and strenthened me and I was delivered out of the mouth of the Lion 3. We may see why good men do not sink more under their distress It is strange they are not born down by the violence impetuousness of troubles and afflictions that abide them upon all occasions At how noble a rate are they through Christ strengthening them enabled to carry it rejoyce in hope glory in tribulations sing in prisons take joyfully the spoyling of their goods to thank God that they were thought worthy to suffer for his name imbraced the flames 2 Cor. 2. 14. Thanks be unto God which always caused us to triumph in Christ. Thanks be to God who giveth us the victory over death the grave and sin through our Lord Jesus Christ 1 Cor. 15. 57. 4. This shews the madness of those that run from God by an evil heart of unbelief to secure themselves and bear themselves up with carnal confidences Cain departs from the presence of the Lord to outrun his fears Thus men expose themselves to sin and ruine and yet flatter themselves with the imagination that they are safe If dangers be nigh by compliance with evil sinful shifts for present outward security we are not to run from but to fly to him lay fast hold of him not let him go Nay we should cling closer to him and hold harder when evil approaches as a child would of the parent from whom it expected relief 2. Use of Exhortat In all our troubles let us have recourse to God Are we in danger of sin of despondency of ruine Let us get us to our Rock refuge fortress and strong tower to which the righteous fly and are safe His Counsels will mightily avail us in our perplexities and multitudes of dissatisfied thoughts Let us trust him with all our concernments for he is a buckler to them that put their trust in him He will stand between them and danger Let us encourage our selves in God be of good courage be strong in the Lord and in the power of his might Put on resolution that nothing shall drive us from God rejoyce in the Lord and joy in the God of our salvation though we meet with disasters and disappointments Love and praise God for his help and the health of his countenance for this end God doth turn the mourning of his people into dancing he puts off their sackcloth and girds them with gladness that they may sing praise to him and not be silent Psal. 30. 11 12. Use 3. of Consolation What abundance of encouragement doth this doctrine afford how may it strengthen weak hands and confirm doubting hearts Walk out and be delighted with this abundance of respect honour and advantage that is done to you by Gods upholding you by the right hand Here is encouragement against infidelity fears sorrows Fear not be not dismay'd the Lord is your God the holy one of Israel your Saviour God is a refuge to you a strength to you a very present help in trouble what need you fear though the earth be moved God is with his people they shall not be moved God shall help them and that right early When the Devil accuseth them because of their sin they have an advocate with the Father Jesus Christ the righteous 1 John 1. 2. Who shall lay any thing therefore since Christ is the propitiation to the charge of Gods elect It is God that justifieth that hath accepted of the satisfaction of Christ and that ransom paid as appears by the resurrection of him from the dead and his exaltation Who can condemn since Christ died is risen again and maketh intercession for us Rom. 8. 33. c. God having declared the remission of sins that are past Rom. 3. 25. Satan hath nothing to alledge against the elect and called of God that are found in him Not having their own righteousness which is of the Law but the righteousness of Christ which is by faith So that the life they live is by the faith of the Son of God What hath Satan to say For what the Law could not do in that it is not able to answer its demands and therefore it was weak through the flesh that Christ by taking up our flesh hath done so that the righteousness of the Law which could not be fulfilled by might be fulfilled in us who walk not after the flesh but after the spirit What comfort doth it speak to Jerusalem when it is proclaimed that her iniquities are pardoued How tenderly did God proceed with Israel in the way of his gracious providences with them God alone led them he kept them as the apple of his eye Deut. 32. 10. God taught Ephraim to go taking him by the hand Hos. 11. 3. Takes that pains to bring up nourish instruct defend his people as a careful nurse would her little one and about the time of forty years suffered he their manners in the wilderness Acts 13. 18. which some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 changing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into its aspirate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and using a word that signifies his nursing care of them however God did bear with their childishness ignorance peevishness Such love bears God to all his Saints therefore lift up your heads the Lord your redeemer is at hand He will see that your faith fail not that your patience hold out The Lord will stand at your right hand to assist you in every good work and office and he will deliver from every evil work and will preserve you blameless unto his heavenly Kingdom You have the same encouragement to uphold your hearts that the Saints and holy men of old had that were strong in faith and gained a good report for their faith The word of God that upholds the Heaven and Earth may uphold your hearts It is impossible that God should not be and then it is impossible that he should lye and he hath promised and given the greatest security that you might have strong consolation who fly for refuge to lay hold on the hope set before you SERMON V. Psalm 73. 24. Thou shalt guide me with thy Counsel here and after receive me to glory THe former Verse I have dispatched and told you when I first pitched my thoughts upon the preceding words I did intend to proceed no further but the truths following are so sweet that I intend a farther prosecution The Psalmist in the preceding words having given an account of Gods gratious supporting of him in trouble draws this comfortable inference that he would yet favour him with farther kindnesses Thou shalt guide me by thy counsel For in such sort doth God sometimes dispense his blessings to his servants he doth not only afford them present relief but future mercy So it happened with this good man Asaph In time of trouble God supports in doubts fears and discontents he upholds and God at this time did not only support him but yield him evidences of
nor Land the depth of the Sea the uttermost parts of the Earth neither light nor darkness can secure us from him or hide us from his presence Jer. 23. 24. Can any hide himself in secret places that I shall not see him saith the Lord Do not I fill heaven and earth saith the Lord Oh great is the Earth and how spacious are the Heavens and yet he fills Heaven and Earth How wonderful is God herein To think he should fill up all places and distances Oh how amazing is it 5. There is none like God in his benignity and goodness There are some drops of it in men and Angels but in him there is an whole Ocean How Ioth is he to be angry how apt to forgive how ready to shew mercy and communicate of his goodness Psal. 33 5. The earth is full of the goodness of the Lord. He hath infinite goodness in him and he communicates thereof unto his creatures He deals it out to Angels and men The fowls of the air the beasts of the field the fish of the Sea they all live and feast upon his goodness There is not a fly or worm but it lives upon the goodness of God And then for the state of his people in the life to come his designs are wonderful Psal. 31. 19. Oh how great is thy goodness which thou hast laid up for them that fear thee which thou hast wrought for them that trust in thee His wine is all good but yet he hath some that is better than the rest which he keeps till the last 6. There is none like him in Majesty and Glory There are some creatures that be very glorious The Sun is a very glorious creature What eye can withstand the strength of its raies behold its glory without dazzling when it breaks forth the Stars disappear as ashamed of themselves but yet all the glory thereof is but dark and despicable in comparison of what is in God When he steps forth then the Sun it self disappears as ashamed of its self If he speak the word the Sun is turned into darkness and the moon into blood Joel 2. 31. When he afforded a little manifestation of himself upon Mount Sinai what a strange appearance was there Exod. 24. 17. The sight of the glory of the Lord was like consuming fire on the top of the mountain in the eyes of the children of Israel Oh then what will the sight of him be when he appears in all his Glory 2. As there is none like him in his nature so neither is any one like him in his Laws which do exceed all Laws whatsoever Many Princes in the world have had good and wholsom Laws but none had ever any comparable to the Laws of God Deut. 4. 8. And what Nation is there so great who hath statutes and judgments so righteous as all this Law which I sâ—t before you this day As if he had said bring me a Nation of the world that hath such Laws as you have That these Laws are none such Laws I shall shew in five particularss 1. In their extraction there are no Laws like the Laws of God They come from heaven If any ask concerning them as our Saviour did the chief Priests and Elders concerning Johns Baptism whether they are from heaven or from men we may safely answer from heaven All other Laws come from the earth but his come from heaven There his tribunal is and from thence he dates those Laws whereby he rules the world It is a commendation to any thing that it comes from heaven Psal. 78. 24. Manna was more rare because it came from heaven it is called heavenly food the corn of heaven So this Law as the pure river of the water of life clear as Christal Rev. 22. 1. proceeds from the Throne of God and of the Lamb. And there needs little proof of it for it breaths forth heaven in every part of it 2. In their supreme authority they are such as are above all Laws whatsoever and to be observed before them There are not any Laws of any Prince or state in the world but the Laws of God are above them Other Laws may and ought to be respected but yet this will ever be the standing prerogative of the Laws of God to take place before them Nay so far are other Laws from an equality with his that they are no further to be obeyed than they comply with them And the Ministers of God are as to be faithful in declaring the whole counsel of God that they may be clear from the blood of all men so they are to take heed that they add not to this Law And what Balaam under the constraint of the spirit of God and restraint too said that should the embassadour of Christ out of good will and obedience Numb 24. 13. If Balack would give me his house full of silver and gold I cannot go beyond the commandment of the Lord to do either good or bad of mine own mind but what the Lord saith that will I speak Nay though there be the wages of righteousness profered and the word of a King for the performance as Balaam had yet should we not step aside from the word of God 3. In their spirirituality no laws are like the laws of God They are such as reach the inner man our thoughts most reserved our reasonings most suitable and private our designs most deep and latent As for the Laws of men they reach only the outward man and no more falls under their authority or cognizance but the word of God is a discerner of the thoughts and intents of the heart Heb. 4. 12. So that there is no man that makes conscience of it but if he have so much as an evil thought in his heart he is concerned about it Now this is a commendation of Laws that they are such as help to secure the inner man for as long as there are evil workings there the life cannot be good The Law of God who is the Lord of the Conscience and to whom it only is subject doth bid the inner man keep all right there and so preserves the ministerial acts of the outward regular and in order 4. In their Justice and righteousnesness there are no Laws comparable to them being such as that may they be observed there will be no such thing as injury or wrong in the world This was the matter of Moses his challenge to the Israelites Deut. 4. 8. To shew whether any Nation under the Sun had such Statutes and Ordinances as they There were at that time much people in the world and many Laws but there were none that were attended with such Justice as the Laws of Israel So far are the Laws of God from allowing evil that they allow not any motions that way Mat. 5. 4 22 27 28. An angry word is forbidden as well as Murder and Adultery in the heart nor do they allow any appearance 1 Thes. 5. 22. Abstain
make with the great Babylonian Monarch Dan. 5. 5 6. His countenance was changed his thoughts troubled the joints of his loins loosed and his knees smote one against another This being our nature What are we that we should put confidence in our selves Isa. 2. 22. We may neither trust in others neither may others trust in us neither may we trust in our selves Jer. 17. 5. Cursed be the man that trusteth in man and maketh flesh his arm and whose heart departeth from the Lord. What must we do then Isa. 2. 22. Cease from man whose breath is in his nostrils for wherein is he to be accounted of 2. Let 's not wonder if sometimes both body and soul fail us We do not know how many of these fits we may be exercised with and when they befall us let 's not wonder at it it s nothing but what the best of Gods servants are liable to 1 Pet. 4. 12. Think it not strange concerning the fiery trial which is to try you as though some strange thing happened unto you When afflictions overtake us we are ready to wonder at it and to say it was never on this wise Never was any sorrow like to my sorrow whereas there is no reason to say so afflictions are ordinary to the people of God 3. Let us get an interest in God that so when they fail us he may stand by us and help us that when one of our fainting fits comes his left hand may be under our heads and his right hand may imbrace us Let our fits be what they will if God stand by us and be with us we are safe enough Who shall be against us We need not fear the frowns of men the want of friends and comfort if God befriend and afford his grace unto us But if he be not with us what will become of us Psal. 94. 17. Unless the Lord had been my help my soul had almost dwelt in silence brevi habitasset as it is in the margent of your Bibles quickly God can help us whether exercised with fainting in soul or body It is good to get an interest in God for this was Asaphs happiness that though both soul and body failed him yet God stuck to him was the strength of his heart and portion for ever So we come to the second part of this 26th Verse The Psalmist in the former part of the verse having set down his affliction he doth in the latter set down the advantage he had from God against it and that in these two passages God is the strength of my heart 2 And my portion for ever From the former of which this point offers it self Doct. 1. That God is the strength of the hearts of his people in their afflictions and distress Or more briefly thus God is the strength of his people He looks after them takes care of them and supplies them with strength according as they stand in need There is a very high and lofty passage Deut. 33. 26 27. As when a person is in a fainting condition we take him into our arms and hold up his head So Cant. 2. 6 His left hand is under my head and his right hand doth imbrace me If we look farther into Scripture we shall find that the eminentest of Gods servants and such as were best furnished with abilities have in down right terms acknowledged that he is their strength So Exod. 15. 2. Notwithstanding all his wisdom power and greatness yet he acknowledges it was God that was his strength who inabled him to accomplish those great things he had brought to pass So Psal. 18. 1. I will love thee O Lord my strength in the following words he shews that he was the Rock of his heart The Lord is my rock my fortress My strength in whom I trust In the Original as here My rock in whom I will trust We have the like from Christ himself Isa. 49. 5. My God shall be my strength Now that you may better understand the reason of my following Method you are to know that what is here mentioned touching Gods being the strength of his servants is proposed by way of Antidote to their several maladies and distresses both in body and soul insisted on before So that if I will closely pursue the intent of the Text I must reflect upon the evils which I before represented them liable to and shew what a remedy he is against them and what relief he affords them And 1. He relieves them against the maladies of their bodies Though their bodies are frail and subject to many distempers yet he hath relief for them against them all There is not any distemper so mortal or dangerous but he can afford them help against it Psal. 116. 6. I was brought low and he helped me 1. He relieves them against the decaies of their senses He sometimes preserves them in a strong degree of vigour beyond what could reasonably be expected from the abilities and power of nature How old a man was Moses He was an hundred and twenty years old yet it is said Deut. 34. 7. His eyes were not dim nor his natural force abated God is the Lord of nature and hath the disposal of the several ordinances thereof so that he can inforce or restrain them execute or suspend them according as he sees good He can put a youth into the state of an old man and an old man into the state of a youth and dispose of all persons and their concernments as he sees good 2. He relieves them against the decay of their strength That he sometimes marvellously renews and raises to an height beyond all probability and expectation as to outward and bodily strength as well as spiritual vigour these words in Isa. 40. 29 31. is verified He giveth power to the faint and to them that have no might he encreases strength They that wait on the Lord shall renew their strength So the Lord doth alter the course of nature that when his servants are in a withering condition he renews their strength he works vigour and activity in them and enables them to do great things when he disables and brings down the strength of the mighty Psal. 18. 29 32 33. 34. By thee I have run through a troop and by my God have I leaped over a wall Who is a rock save our God It is God that guideth me with strength He maketh my feet like hinds feet He teacheth my hands to war so that a bow of steel is broken by my arms David was naturally a man of great strength and activity yet besides that God favoured him with an auxiliary extraordinary strength whereby he was fitted for those great services he performed 3. He relieves them against the decay of their health He hath many distempers whereby to exercise the sons of men and bring them to their graves but yet there is none which he cannot either prevent or heal Psal. 103. 3 4. Who health all thy diseases who
not all look upon this as a compassionate act Oh how greatly hath God condescended so to compassionate sinners lying in their blood and filthiness as to take them in unto himself to give them an inheritance amongst those that are sanctified 3. Use of Information 1. Of the rich wealthy and happy condition of the servants of God Of all people in the world they are best provided for God who is the Lord of all is their portion What then can they want If Allsufficiency it self may want then they may want but that being impossible we may make account that they will not want Psal. 23. 1. The Lord is my shepheard I shall not want Psal. 34. 9. There is no want to them that fear him Psal. 84. 11. No good thing will he withhold from them that walk uprightly 2. We may be informed what little cause good men have to complain Sometimes their spirits are very unquiet discontented and unsatisfied with their present condition and very heavy and sad complaints proceed from them Now alas what reason is there for this Have they not God for their portion and is he not all and hath he not all and doth not the disposal of all belong to him What then would they have God looks when he hath bestowed himself on people and is become their portion that they should be content with him Heb. 13. 5. Be content with such things as you have for he hath said I will never leave thee nor forsake thee 3. We are informed of the vast difference there is betwixt the portion of the servants of God and that of carnal men Job 20. 29. discoursing of the evils which attend irreligious and profane men saith This is the portion of a wicked man from God and the heritage appointed to him by God Psal. 11. 6. Upon the wicked he shall rain snares fire and brimstone and an horrible tempest this shall be the portion of their cup. And our Saviour Mat. 24. 51. shews that Hypocrites and profane persons have their portion where there is weeping and gnashing of teeth This is sad but yet whiles God deals thus with them he proceeds more favourably with his own people He himself who is light and life and love is their portion when carnal men have alledged all that ever they can in the behalf of their portions we may cry out with the Prophet Jer. 10. 16. The portion of Jacob is not like them for he is the former of all things and Israel is the rod of his inheritance the Lord of hosts is his name 2. Use of Exhortation 1. Let us rejoyce and glory in our portion When people have great portions they use to be affected with them Oh then how much should this portion transport our hearts with joy Had we a whole mountain of Silver and Gold a whole Empire nay the whole world for our portion it were not comparable to what we have in having God for our portion Psal. 16. 5 6. The Lord is the portion of mine inheritance and of my cup thou maintainest my lot The lines are fallen unto me in pleasant places yea I have a goodly heritage 2. Let us live upon him What have people portions for but to live upon them God then being our portion and inheritance let him be unto us Gold and Silver Lands and Livings Food and rayment and let us depend upon him for preservation and sustenance By faith we make all things ours as God hach offered himself and Son to our faith 1 Cor. 3. 22. All things are yours whether Paul or Apollo or Cephas or the world and what is better than the world or present life and the comforts of it Things to come which are not seen which ate eternal 3. Let us make account that however things go we shall be provided for and supplied Other portions may fail us many ways but God is such a portion that he will never fail us but will prove abundantly sufficient to all intents and purposes Phil. 4. 19. But my God stall supply all your need according to his riches in glory by Jesus Christ. We shall not want here he will withhold no good from us and what can he deny that spared not his own Son and freely bestows himself upon us and in glory we shall have life everlasting 3. Use of Comfort To all you who are the servants of God especially to you who have not those worldly portions and possessions which others have be of good cheer God will be your portion You have not those hundreds and thousands which others have You cannot go at that rate and feed at that rate as others do yet be content for you have more than ten thousands of Gold and Silver God the fulness of all Though you have not the streams yet you have the fountain what need you to care You perhaps are troubled to see your selves in straits and that it is not with you as it is with others yet be not cast down you have God and he is All-sufficient If you think he is not deal plainly and tell us so that we may vindicate him from your contempt and blasphemy If he be then acquiesce in him You may be assured so far as he sees the things of this world necessary for you he will deal them out to you Rem 8. 32. He that spared not his own Son will with him give us all things Asaph had his trouble as well as other men yet this quieted him that God was his Portion for ever FINIS * Imitat Persii Sat. 5.