giving froth for meat When they flock'd to the windows to be fed They were not serv'd with air instead of bread But faithfully dispensed with good skill The judgment to inform incline the will Denying commonly his learned parts The better to convince and win mens hearts Which did succeed the word that caus'd a flame In his own soul in others rais'd the same His studies prayers and sweat wherewith he taught Did clearly shew at how great rate he sought The welfare of his people being bent As those he valu'd for them to be spent For persecuting sickness made him pay A round fine for the labors of each day This grew by gains at length that did amount To its own ruine and his great accompt That cruel rigour made him not to cease Till its injustice bound him to the peace Whom close imprisonment nor Panick dread Of mens severity had silenced Without thy hand Lord what could sickness do It was thy Sergeant I am silenc'd too Thy Providence yet how shall we expound Thy choicest goods when thou hid'st under ground Is not some evil drawing on when one Into thy work scarce enters but is gone Another not till middle of the day Is suffer'd there but must be had away The third be gone about his ages noon Of whom a late departure were too soon When Labourers are few the harvest great This star of the first magnitude must set This holy Prophet fall Why do I call A soaring flight from Earth to Heaven a fall Where whilst in this vain world and vale of tears Our faith hope love are weaken'd by our fears Our sweets imbitter'd and the pleasant things This world affords are not without their stings Our bodies sickly subject unto pain Our souls polluted with sins loathsome stain He is secure from sin above the treats Of worldly blandishments and cruel threats Of violence is licenced to preach The glories of the King and fears no breach Of Law There he is benefic'd It 's cross That his great benefit should be our loss J. G. The present State of Man a State of extream vanity SERMON I. Psal. 39. 5. Verily every man at his best State is altogether vanity Selah MY design at this time is to speak of the present state of man and to give you what account Scripture Reason and Experience affords us thereof and withal to shew you what considerations we are to take up from thence and what use we are to make of it There is a twofold State of man the one is present and the other future The former is a State of exercise and service the last of retribution and reward It is the former of these I intend at present to discourse of in order whereunto I have chosen these words wherein David who as appears by the title was the author of this Psalm gives us a peremptory and full account thereof From the contemplation and view of his own misery he takes occasion to consider what was the condition of others whether hiscase were altogether singular or whether it were not with others as it was with him and after much serious musing and diligent inquiry he breaks forth into this positive and general conclusion Verily every man at his best state c. In such sort do's God oft times dispose of men as to their abilities opportunities observances experiences that some are more capable of giving us an account of one thing some of another For instance David being one that was exercised with various conditions one while lifted up to the clouds by prosperity another while thrown down into the bottom of the Sea by adversity we must needs look upon him as highly capable of giving us a true and certain account of the nature of mans present state In like manner Solomon his Son being one that gave up himself so much to the study of earthly things such as Riches Honours and Pleasures and being attended with such advantagious circumstances tending to help and further him in his Inquiry we must needs look upon him as far more fit to give us an account thereof than one whose studies and conditions carry his thoughts another way Now by how much Providence do's the more dispose and qualifie any persons for giving us an account of the nature of things by so much we should be the forwarder in advising with them and look upon the account which they give of them as more considerable and valuable If then a man would have an account of mans present state he should go to David If of the nature of earthly things he should go to Solomon Now the account which David gives of mans present state we have in the recited words Verily every man at his best state c. which passage is so full and emphatical that more could not have been said in so few words 1. He tells us man is vanity not only vain in the concrete but vanity in the abstract thereby signifying how far vanity hath invaded him and prevailed upon him which it hath done in such a degree that he is become even vanity it self Were it only some little tincture of vanity that he laboured under his case were less miserable but alas it is much otherwise vanity hath got such head that it rules and bears sway in him insomuch that it hath power to denominate him and give him his name There is a great deal of difference betwixt those terms which pass in the concretive form and those which pass in the abstractive Those which pass in the concretive import there is some degree of that which is spoken of in the subject referred to but those which pass in the abstractive import there is that which is spoken of and little or nothing else To say man is vain imports there is some degree of vanity in him but to say he is vanity imports a great deal more But on this I need less to inlarge because of what follows 2. As if thâ—â— were not sufficient to acquaint us with the nature of his condition he saith he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altogether vanity thereby importing as much as if he had said he is meer vanity or he is nothing but vanity Hence that of Muis Homo in se uno omne genus vanitatis complectitur Man in himself alone contains all kind of vanity And hence likewise that of Genebrard Homo non est particula vanitatis sed tota integra solida vanitas Man is not a particle of vanity But the whole intire and full business of vanity insomuch that as he do's partake with all other creatures in the nature of his existence so the vanitie which is dispers'd amongst all the creatures seems to be aggregated and united in him with Inanimates he is obnoxious to chance with Plants to decay with Brutes to sufferings Nay the vanity which is in him alone exceeds all the vanity of all the creatures joyned together Oh it 's sad it should be thus with us It s
farther and future kindness This future kindness the Psalmist expresses in two Phrases 1 Thou shalt guide me by thy Counsel 2 And afterward receive me to glory Thou shalt guide me in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Montanus renders in consilio tuo duces me and Vatablus in consilium tuum that is into the knowledge of thy counsel But I shall adhere to our Translation which renders it with thy counsel God had supported the Psalmist for the time past and from thence he concludes he would guide him for the time to come so that he might not offend him with quarrelling at his providence as he had done The other Phrase is and after receive me into glory As if the Psalmist had said I see and read so much of thy love that I know thou wilt do more for me when by thy Counsel thou hast lead me through the difficulties of this life thou wilt shew farther kindness take me into an estate of glory removing me to a state wherein I shall be free from those evils I am perplexed with From hence observe 1. Doct. That God will or doth guide his faithful people with his Counsel 2. Doct. That when God hath guided his people by his Counsels he will receive them into glory To the first That God will and doth guide his faithful servants with his Counsel He abounds with Counsel Prov. 8. 14. Counsel is mine and sound wisdom Mark sound wisdom in opposition to that which is humane and vain which oftentimes proves foolish and deceitful As he abounds with this Counsel and sound wisdom so he communicates thereof abundantly to his people He sees to looks after them and according as there is occasion administers Counsel to them Sometime they are brought into such straits that they are ready to cry out with Elisha's men upon the sight of the Syrian Army 2 Kings 6. 15. Alas how shall we do Then when they do not know what to do he comes in and advises them what to do what course to take Thus he did with Asaph Till I went into the Sanctuary of God saith he I knew not what to make of things but then I understood their latter end I shall shew you 1 What a kind of guide God is 2 What kind of Counsel God gives his people 3 Then give the reasons 4 Answer an Objection that is if God guide his people with his Counsel how comes it to pass that they fall into such disorders 1 What kind of guide God is And 1 Generally he is the best guide in all the world None so able to guide us as he is and and none so willing to do it as he There is none we may so securely venture our souls with as with him Such a guide is he that were our souls affairs concernments of a thousand times greater value and importance than they are we might with greatest security trust them with him The soul of man is his darling principal one his glory and excellency and if it were a thousand times more excellent yet here might it be safely deposited There is not a guide either in Heaven or in Earth that is comparable to him ver 25. Whom have I in heaven but thee and there is none on earth in comparison of thee Oh how great and eminent is he in Counsel Jer. 32. 19. Great in Counsel and might in words and in doing He is wonderful in it Isa. 28. 29. Wonderful in Counsel and excellent in working This may make the wisest to stand and wonder Rom. 11. 33. O the depth of the riches both of the wisdom and knowledge of God! We read in the Scripture of some that were eminent for Counsel Ahitophel 2 Sam. 16. 23. was eminent for his Counsel The Counsel of Ahitophel in those dayes was as if a man had enquired at the Oracle of God He was a politick man and could guess at things extraordinarily and the issue of them insomuch that things commonly fell out according to his word So 2 Sam. 20. 18. The inhabitants of Abel were so prudent and just and had so great repute for wisdom and Counsel that when differences arose among men in neighbouring parts they would come thither for advice upon the receipt whereof they commonly ended the matter And we read of others that were notable for their Counsel But what is all theirs to the Counsel of God Alas what are the greatest Counsellors in the world in comparison of him Job 12. 17. He leadeth Counsellors away spoyled and maketh the Judges fools He infatuates blasts their Counsels and leads them away as it were in triumph 2. More particularly he is 1. A wise and skilful Guide He knows which is the best way to lead his servants in He is acquainted with all ways knows how to compare one with another and distinguish betwixt the good and the bad And he likewise foresees how things will work and what shall fall out for all things are and shall be according to the Counsel of his own will The wisest of his Creatures can at the best but conjecture and their wisdom is to confess their ignorance in what is contingent and unrevealed but God knows what is most hid and reserved in the remotest causes and that distinctly and infallibly And this property is so peculiar to himself that he doth both challenge and insult over the Gods of the Gentiles upon this very score Isa. 41. 21 23. Produce your cause saith the Lord bring forth your strong reasons saith the King of Jacob shew the things that are to come hereafter that we may know that ye are Gods Here is a challenge God sends to the Gentiles if you will have your dumb blind senseless Idols to be God let them make it out and tell what shall come to pass This is the only and true Gods Prerogative Now God having this peculiar insight into things it must needs render him highly fit to guide and lead his servants Psal. 78. 72. He guided them by the skilfulness of his hands By the hand commanders shew much skill and conduct directing those that are under their command which way to go David had a mighty skilful hand herein yet what was his skill to Gods so far he sees himself below him that he seeks to God for guidance Psal. 123. 2. Our eyes wait upon the Lord our God 2. He is a gracious Guide The conduct which he exercises towards his servants is ever attended with designs of grace and love The thing which in all the windings and turnings of his Providence he aims at is that they may be holy here and blessed herafter He sometimes leads them through wildernesses and desolate places but this is not out of hatred but love it is in order to their welfare Psal. 25. 10. All the paths of the Lord are mercy and truth unto such as keep his Convenaut Rom. 8. 28. All things work together for good to them that love God When they are in the
a rude draught of that glorious City or Jerusalem that is above which is a thousand times more glorious than ever the earthly Jerusalem was in its most ample and succesfull estate Some of those general hints which the word contains of it I shall give you in these following heads 1. It s Ancient 2. Reall 3. Supernal 4. Satisfying 5. Transcendent 6. Eternal glory 1. It s Ancient it is such as God himself hath been enjoying and delighting himself in from all eternity Before there was any such thing as worldly glory this glory was in being Joh. 17. 5. And now Oh Father glorifie thou me with thine own self with the glory which I had with thee before the world was Besides which there is a created glory which God is said to have prepared for them from the foundation of the world Mat. 25. 34. 2. It is real As for the glory of the world it s but a meer shew or fancy Psal. 39. 6. Surely every man walketh in a vain shew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a disguise The glory of the world is like a Play wherein one is a King another a Queen a third a Peasant according to the Plot and will of the contriver whereas they are no such persons but carry a little present resemblance of them Of this nature is worldly glory it s rather an appearance or shew of glory than glory it self a piece of pageantry a shew not real With what magnificence and state did Agrippa and Bernice enter into the Judgment Hall And how doth the Evangelist express it he saith they came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 25. 23. With much Phancy All their Princely gallantry and bravery in the Judgment of the Evangelist amounted to no more than a meer conceit or Phancy They were glorious no doubt in their own eyes and admired by the people that love to gaze at Pomp but this was but conceitedness phantastical and vain shew But now this glory that is to be revealed but doth not yet appear in its refulgency so as it will is real and solid such as hath substance and weight in it 2 Cor. 4. 17. A weight of glory the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in answer to the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as I told you in its primary notion imports weight or heaviness As much difference as there is between Massy Gold and Copper or Tin so much between the glory of this world and that glory which is laid up for them that love God and wait for the coming of Christ. 3. It is supernal or above Indeed God can create glory wherever he pleases If he will have glory to be on Mount Sinai or Mount Tabor there glory shall be Where this King of glory doth manifest himself more fully there glory doth appear but the place he hath pitched upon for the exhibiting of himself in glory in a settled standing way is above No place on earth being fit for so high and noble use he was pleased to make choice of one above Psal. 8. 1. How excellent is thy name in all the earth who hast set thy glory above the Heavens Psal. 103. 4. The Lord is high above all Nations and his glory above the Heavens Those visible heavens when Stephen looked up stedfastly into heaven he saw the glory of God and Jesus standing on the right hand of God which if it were more than a created representation of it to his outward and inward senses we must understand of a miraculous vision wherein Christ arrayed with glory and Majesty was beheld by him supernaturally enlightned Into this glory above then our Lord Christ was received 1 Tim. 3. 16. So that if ever we will share in this glory we must leave the earth ascend into the Heavens and pass beyond both Clouds and Stars 4. It s a satisfying glory To have a glory out of the reach of enemies is much then to have it satisfying to answer the desires of souls is a great matter As for the glory of the world it do's a little dazzle the eye and tickle the Phancy but it do's not satisfie the soul. Who had ever greater glory than Solomon he was glorious as Job was poor To a Proverb Mat. 6. 29. Solomon in all his glory He built houses planted Vineyards made Gardens and Orchards planted trees of all fruits made pools of water he had servants and maidens possessions of great and small cattel he gathered silver and gold he got him men singers and women singers he withheld not his heart from any joy But was he satisfied though he had what heart could wish No Eccles. 1. 8. All things are full of labour man cannot utter it The eye is not satisfied with seeing nor the ear filled with hearing But this glory I am speaking of will afford satisfaction Psal. 17. 15. As for me I will behold thy face in righteousness I shall be satisfied when I awake with thy likeness When Peter upon Mount Tabor had but a little resemblance of it he was so affected with it that he cryes out Mat. 17. 4. Lord it is good for us to be here Oh what would he have said if he had been in Heaven and seen all the glory there Seen the blessed Saints and Angels those pure and perfect creatures beholding the face God Seen the Lord Jesus Christ the Lord of glory attended most gloriously and sitting at the right hand of the Father heard the incomparable melody of the Hallelujahs sung How would this have ravished him Could I present you with a glimpse of this glory you would long to be there where you might have a perfect prospect and then you would say not one half nor the thousand part of the glory was told you 5. It is transcendent Glory It exceeds all other glory nay all expressions and imagination So great was the glory of God upon Mount Sinai that the raies of it made the skin of Moses his face to shine Exod. 34. 29. The spirit of grace and glory shone in Stepbens face when he made his confession of Christ all saw his face as it had been the face of an Angel And so great was the glory of Christ when he appeared to Paul in the way to Damascus that it dazled his eyes Acts 22. 11. He could not see for the glory of that light Nimis sensibile laedit sensum The brightness of the Object overcame his sight And God doth sometime adorn his Church Militant with much glory Isa 66. 11. That ye may be delighted with the abundance of her glory But alas what 's all this in comparison of the glory of that place I am speaking of 2 Cor. 4. 17. A far more exceeding and eternal weight of glory The words in the Original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a phrase so high and lofty that Expositors scarce know how to express But this is evident that it imports such glory as is exceeding high and transcendent Here every thing
other men are yet for a God I dare compare with the greatest of them all Wherein I am defective there is enough in him to make it out With this I will comfort my self as Asaph Whom have I in Heaven but thee and there is none on earth that I desire besides thee SERMON VII Psalm 73. 26. My flesh and my heart faileth but God is the strength of my heart and my portion for ever HAving done with the former verses we are now come to this wherein the Psalmist go's on in setting forth the excellency of God shewing of what great use and advantage he was to him in the time of his affliction and distress In the preceding words he expresseth it in a more general way and here he doth more particularly enlarge on Gods excellency in giving an account of special favours and kindnesses that he had testified towards him and given to him in his own person The words contain two parts 1. The Psalmist sets down his afflictions and disstress and these are expressed in two passages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My flesh faileth By flesh here as Muis and others note we are to understand the body which in Scripture is sometimes spoken of under that notion Prov. 5. 11. And thou mourn at the last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when thy flesh and thy body are consumed Then for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here rendred faileth It is variously read by some my flesh did fail me By others When it doth fail me by others Although and if it fail me But the difference is not very considerable His meaning is plainly this that his body was liable to fail him and that he made account it would so do though he had been of an active body a strong and healthful complexion strengthned by exercise and notable atchievements Yet his flesh would fail 2. To aggravate the affliction he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my heart faileth By heart as Muis notes we are to understand the soul for as the heart is the principal part of the body so it is animae sedes Now this was a great aggravation of the Psalmists affliction and trouble that his soul failed him as well as the body When the body fails the soul may support it but when the soul failes what can a poor creature do Prov. 18. 4. The spirit of a man will sustain his infirmities but a wounded spirit who can bear If I have a languishing body but a vigorous soul the liveliness and cheerfulness of one will help to bear the infirmities of the other but if the body and soul both droop under affliction the man is brought to a sad pass 2. The Psalmist sets down the advantage or relief that God afforded him This he expresses likewise in two passages 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is the strength of my heart or according to the Hebrew God is the rock of my heart But you 'l say why saith he nothing of Gods helping his body God sustains his soul and his soul sustains his body 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And my portion for ever As though he had said He is not only of use to me for the present but he will be so for ever I see such lines in his love to me as reach into eternity it self And this doth much refresh my drooping heart that he will deal well with me not only here but hereafter Time will soon be run out and gone All the business is how it will go with us for ever I have this to comfort me that God will be my portion for ever He will deal well with me to eternity let it be as long as it will I look and look into eternity and see no end of his love when my soul and body have failed me over and over again I have a rock in heaven as firm as my heart can wish In him will I repose my confidence and fix my hope for ever Doct. That the bodies and souls even of good men are apt to fail them in time of affliction and distress or the affliction and distress of good men is sometimes so great that their very bodies and souls are apt to fail them therein Sometimes the cup that God puts into their hands is so bitter that it makes their hands shake and their hearts fail Lesser afflictions they can bear up under but when the great billows of God and the waves pass over them then their souls are ready to faint How good a man was Asaph yet he cries out My flesh and my heart faileth This I shall handle a little more distinctly and 1. I shall shew that sometimes their bodies fail them and this is so familiar and evident that I need not spend many words about it God long ago issued forth this decree Gen. 3. 19. Dust thou art and unto dust thou shalt return This he hath been putting in execution throughout all generations ever since Now there are three waies whereby the bodies even of good men do fail them 1. By the the decay of their sences those active and pleasant Organs when evil daies come do fail to perform the services for which they were designed an instance whereof we have in Barzillai the Giliadite 2 Sam. 19. 35. I am fourscore years old this day Can thy servant tast what I eat or what I drink Can I hear any more the voice of singing men and thus it is with others First one thing fails then another First the eye grows dim then the ear grows deaf one sence fails after another till all of them be disabled from their proper work 2. By the decay of their strength When evill daies come then strength failes and leaves the body labouring under feebleness and weakness How strong a man was David such was his strength that he could draw in pieces a bow of steel Psal. 18. 34. So that a Bow of Steel is broken by mine armes And yet what complaints have we of the failing of his strength Psal. 38. 10. My heart panteth my strength faileth me as for thee light of mine eyes it is gone from me Before he could encounter with a Lion a Bear a Goliah But now he is weak Even the most vigorous and active when evil daies come like Sampson when his hair was cut find themselves bereaved of their former strength 3. By the decay of their health Besides the loss of our sences and strength we are subject to sickness and diseases which contribute much towards the discomfort of our lives How fearfull was good Hezekiah lest God would cut him off with pining sickness Isa. 38. 12. Mine age is departed and is removed from me as a shepherds tent I have cut off like a weaver my life He will cut me off withpining sickness And what a sickly time was it among the Corinthians when they had prophaned the Lords Supper 1 Cor. 11. 30. For this cause many are weak and sickly amongst you and many sleep Oh what fainting hearts pale
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
for seven years lives like a wild beast after the expiration whereof recovering his understanding and humbling himself before that God whom he had by his pride offended he returns to the Government of his Kingdom Oh how dangerous a thing is it for the greatest persons to lift up their heads against God! How soon can he divest them of their greatness and ruine them in their designs and hopes An instance like unto this we have in the spiritual or modern Babylon Rev. 18. 7 8. She saith in her heart I sit a Queen and am no widdow and shall see no sorrow Therefore shall her plagues come in one day death and mourning and famine and she shall be utterly burnt with fire Whiles she suggests she is as happy as may be and promises to her self that she shall be so still without interruption or disturbance she is brought to utter desolation and ruine and as for other reasons so for this in particular that she put such confidence in her present state And our Saviour Luk. 12. 19. 20. brings in a rich man saying Soul Soul thou hast much goods laid up for many years take thine ease eat drink and be merry But God said unto him Thou fool this night thy soul shall be required of thee then whose shall those things be which thou hast provided What reckoning did this man make of his great possessions How wealthy did he imagine himself to be And what strong felicities did he promise himself from those good things God had bestowed on him But whiles he is congratulating himself in the apprehensions and hopes of his future contentments he is cut off and bereaved of all and so he and his hopes fall to the ground at once And how many thousands have there been in the world to whom it hath thus hapned After they have taken a deal of pains in forming such and such contrivances and ways for the furthering of their worldly interest ingaged themselves in the diligent pursuit thereof and promised themselves much happiness therefrom they have been suddenly cut off and utterly bereaved of what they made full account to enjoy How many have we our selves known who after they have erected such a building purchased such an estate made such a bargain got themselves out of debt or done some business from whence they promised themselves much happiness have been suddenly taken away and thereby disappointed of those comforts they made such reckoning of This is a case that falls out so frequently that there is no man who hath any acquaintance with the world but he can afford us various instances thereof 4. He is vain in respect of his Labours and Endeavours Upon the fall God denounced this curse against him In the sweat of thy face shalt thou eat bread Gen. 3. 19. And this we every day see fulfilled in all places wheresoever we come One layes out himself in one imployment and another in another one drives on his interest this way and another that and each in such a way as he thinks fittest to serve himself Eccl. 1. 8. Solomon saith All things are full of labour man cannot utter it And as it was then so it is now insomuch that it is even unpossible to express the great the various the tedious labours wherewith the sons of men exercise themselves When we look about us and take a view of their proceedings What a bussle and hurry do we find them in Some are busie upon the Sea others at Land some in their Shops others in the fields and every one promises himself much advantage from the way wherein he is ingaged Like a company of Ants they run up and down and hasten to and fro and every one is in chase of a particular interest from which he makes account to receive not only that which will countervail his pains but yield him very much happiness Now what is the use of all this labour and bussle Do's it render the Authour thereof happy Alas no it yields nothing but disappointment and vexation Who more likely in regard either of interest in God or his own wisdom to direct his labours to a good issue than Solomon Who knew better how to manage them than he And yet how ineffectual his labours were and how far they were from answering his end he himself shews What profit saith he hath a man of all his labour which he taketh under the Sun Eccles. 1. 3. Again then I looked on all the works that my hands had wrought and on the labour I had laboured to do and behold all was vanity and vexation of spirit and there was no profit under the Sun Yea I hated all my labour which I had taken under the sun because I should leave it unto the man that shall be after me Eccles. 2. 11 18. So that notwithstanding all his wisdom parts diligence labours they were so far from answering his ends that they were unprofitable vexatious and hateful And he was not herein alone How wise a people were the Jews and yet to how little purpose did they imploy their labours Wherefore saith the Prophet do ye spend mony for that which is not bread and your labour for that which satisfieth not Isa. 55. 2. And thus it was with the Babylonians Jer. 51. 58. It s said They laboured in the fire that is their labour amounted to no more than only the creating of fewel to feed the fire They took pains to make a fire to burn themselves There labour was so far from making for them that it made against them And how hard did the Disciples labour and yet to how little purpose Master saith Peter we have toyled all the night and have taken nothing Luk. 5. 5. But what need of particular instances How great are the labours of many amongst whom we live and yet to how small an account do they bring them Oh how thoughtfull and carefull are they What arts and projects do they use What diligence and pains are they at How early do they rise and how late do they go to bed How restless and unwearied are they in the pursuit of their business And when all is done their labours signifie no more than that they have kept a great deal of stir to little or no purpose for either their labours yield increase or not if not they are evidently in vain If they do what is the increase which they yield what does it it amount to what can it do towards the rendring of them truly happy no more than a little air can do towards the filling of a mans purse or a little wind can do towards the satisfying of his appetite or stomach So that whether mens labours yield increase or not the issue is still this that they are in vain 5. He is vain in respect of his possessions and injoyments He takes a deal of pains to get an estate and when he hath it he is vain in the injoyment of it If it be small he is vain
pain dishonour trouble death and the like then we may love this present state but if otherwise then it concerns us to lay a restraint on our selves as to this particular To this purpose is that of the Apostle 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 1 Joh. 2. 15. If God favour us with the good things of the world such as health strength liberty peace riches honour we are to be thankful for them and take care we make good use of them but we must not set our hearts on them They do not make any such alteration in our state as we imagine If we have a lesser portion of that our State is a State of vanity and if we have a greater portion of them even the greatest abundance we are still at the same pass our State then likewise is a State of vanity If we gain the things of the world we gain but vanity and if we lose them we lose but vanity If we have them we have but vanity and if we are without them we are but without vanity So that whether we gain them lose them have them or are without them our State is still a State of vanity And shall we go and set our hearts upon vanity No le ts never be guilty of so much folly and weakness Let not either men or Angels have occasion to charge us with any such indiscretion or madness If we will be bestowing our affections le ts do it upon such things as are worthy of them It is observable how happily Davids practise agreed with his Doctrine It was he you know that furnished us with the point I have been insisting on And how did his affections work towards his present State Did his Doctrine and practise clash with each other Had he any great value for that condition which he represented to be a State of vanity No Surely saith he I have behaved and quieted my self as a child that is weaned of his mother my soul is even as a weaned child Psal. 131. 2. So our Translations renders it but in the Hebrew the words run in the form of an imprecation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if I have not behaved c. As if he had said if I have affected great things as my enemies suggest then let me be dealt with accordingly For the occasion of the Psalm as Muis notes seems to be this that some of Sauls Nobles charged David with an affectation of the Kingdom and an aspiring after great things Hereupon he makes his appeal to God and draws him to witness whether he were guilty of any such thing praying that if he were he would avenge himself on him and punish him for it Some conceiving there is an Apoâ—â—opesis in the words suppress the imprecation but others mention it thinking it is contained in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they render reward As if David had said if I have done any such thing let God reward my soul accordingly or let God recompence it upon my soul or let God deal with me in a way answerable thereunto But whether Interpreters do suppress the imprecation or mention it this is evident that there is one implyed in the word which affords great Emphasis to them The words imports as much as if the Psalmist had said Lord if I have been guilty of any such ambition as my enemies charge me with then let me be disappointed let me lose thy protection and favour nay let me for ever perish By this you see how his Doctrine and practice a greed As he taught that the present State of man is a State of vanity so he carried himself towards it accordingly Sauls servants thought he had thirsted after the Kingdom and such like matters but they were mistaken Even as the child that is weaned disregards the breast so did he the things of the world He had Sauls Crown Throne and Kingdom before him but he valued them not any farther than he might serve the Counsel of God and be useful to his interest He saw such emptiness in them and all worldly things that he made light of them And if we will carry our selves like wise men we must do the like Taking a view of the things of the world and weighing the extream vanity thereof we must keep our hearts at a distance from them And inasmuch as our present State in regard of the inability of the things of the world to make it otherwise is a State of vanity we must in like manner keep our hearts loose from it and not suffer them to be inamoured with it There is not any such desireableness in it that we should let them out upon it and therefore looking upon it as an un 〈…〉 t object for them we must reserve them for such a State as is worthier of them 3. If our present State be such a State of vanity then let 's look out after and labour for an happier and a better State By how much we find this State the worse by so much we should take the more pains for a better The worse the house is we live in the more we lay out our selves in providing one that is more commodious And thus we are to proceed in the present business The more vain and inconvenient we find our present State the more we are to concern our selves in inquiring after and seeking for an interest in a better That there is a State of happiness and that it is a desireable thing to be in it is a principle so deeply rooted in Nature and so generally acknowledged by mankind that I shall not give any one thanks to grant it Men may as soon cease to be men as abolish out of them either the general notion or desire of happiness I know men differ greatly in their apprehension of happiness some conceiving it consists in this others in that yet all agree both that there is a State of happiness and that it is desireable to be in it And for the mistakes which the sons of men labour under concerning it God hath afforded us relief in his word especially in the Gospel whereby Jesus Christ hath as the Apostle teaches brought life and immortality to light 2 Tim. 1. 10. The world had some notice of it before partly from the light of nature partly from the writings of the Prophets but that was only a small hint in comparison of what Christ by himself and his Apostles hath afforded us in the New Testament Therein he do's not only declare that there is such a state but likewise urges us and that with great importunity to seek after it and labour for it Seek you first saith he the Kingdom of God and his righteousness and all these things shall be added unto you Mat. 6. 33. And strive to enter in at the strait gate for many I say unto you will seek to enter in and
Jesus the Saviour Wilt thou boldly violently and dangerously go on to affront the dearest love and clearest light that ever was manifested to the World that unquestionable and irresistable authority andpower by wich if thou be not ruled thou wilt be ruined It is hard for thee to kick against the pricks Consider what thou art about to do that which will shew thy madness and beget thy sorrow Thus poor Saul that confesseth after that he was exceeding mad is overwhelmed falls on the earth and cries to him whom he had blasphemed and unmercifully persecuted in his members Lord what wilt thou have me to do I know thou wilt have me to do something as well as desist from what I was wickedly about to do I will do what lies in me I have ingaged in what I could against thee but now I will do what I should for thee 4. He causes them thus returned to behold an amiableness in him and to delight and take pleasure in him He discovers to them such glory and excellency in him and affords them such refreshment and comfort in the enjoyment of him that they account it their happiness that they may be with him Oh says a good man that I were with God! I cannot live without I may be with him Cant 2. 3. As the apple tree among the trees so is my beloved saith the Church among the sons I sate under his shaddow with great delight and his fruit was sweet unto my tast c. Even as your spreading trees yeild a pleasant shadow and the apple tree a a pleasant fruit so Gods presence yields much refreshment and repast unto his people 2 When or in what degree pious and holy men are with God And they are with him very much so that according to the liberty used in the common manner of speaking they are said to be ever with him Psal. 139. 18. When I awake I am still with thee A good man as he concludes the day with God saying Lord into thy hands I commend my spirit So he doth likewise begin the day with him no sooner do's he open his eyes but he looks up towards heaven acknowledgeth the goodness of God the night past and craves it for the day approaching so Luk. 15. 31. Son thou art ever with me and all that I have is thine Oh happy Son that might have such familiarity with his good father And oh wise Son that when he might have it would make use of it 3. What pious and holy men do while they are with God! How they do imploy and exercise themselves 1. They contemplate and view his perfections They view him in all his Attributes and properties in his wisdom power goodness glory Mat. 18. 10. Their Angels do always behold the face of my father which is in heaven where observe 1 What relation the Angels stand in to the faithful according to Luk. 15. 31. They are ever with God Let not any of the pious be disconsolate The Angels are Ministring spirits sent forth Oh the wonderful goodness of God! How highly hath he advanced poor men 2 What the Angels do They behold the face of God that is enough to make a continual banquet unto them This is partly to view his perfections and partly to receive in structions from him This is it which pious men do They behold the face of God they view God in those rare and infinite excellencies that are in him in his mercifulness goodness and holiness I will lift up mine eyes unto the hills from whence cometh my help Psal. 123. 1. This is the posture of an holy man he is looking up to God from whom cometh his help 2. They admire him and adore him as the supreme Being the highest Lord the chiefest good and the only object of religious worship Exod. 34. 8. They bow before him as Moses You read before how the Lord descended in the cloud becomes his own Herald proclaims his own greatness The Lord the Lord God merciful and gracious Moses hereupon doth reverence and adore this merciful and glorious God bows his head as if he should say What glory is here What incomprehensibleness and incomparableness of glory and Majesty is here So Rev. 5. 14. The four and twenty Elders fell down and worshipped him that liveth for ever and ever 3. They rejoyce and glory in him as their portion and treasure Herein they esteem themselves happy that they have such a God and that they may be with him Oh saith the godly man what a God is here Not such an one as the Calves at Dan and Bethel This is a priviledge indeed to have such a God an interest in him that I may be intitled to him that I may be one with him and be still with him In this a man may boast My soul doth magnifie the Lord and my spirit rejoyces in him Luk. 1. 46. 4. They treat with him in the behalf of their souls and their eternal welfare and happiness They consider their own condition weigh the terms he hath proposed of reconciliation and peace and with all cheerfulness submit to them Matth. 19. 16. When all controversies come to an end this will be the great Question which the young man propounds VVhat must I do to inherit eternal life VVhat wilt thou have me to do saith Paul and a gracious person inquires which way he might get nearer to God nearer to Christ. 5. They exercise dependance on him for a seasonable and happy deliverance of them out of the several temptations straits and troubles wherein they are A good man when he is with God saith Thou Lord rulest the world thou hast brought me into these troubles thou only canst bring me out of them and on thee do I depend for the doing of it Psal. 123. 2. As the eyes of servants look unto the hand of their Masters and as the eyes of the maiden unto the hand of her Mistress so our eyes wait upon the Lord our God until that he have mercy upon us The good man hath his eyes up to God in way of dependance to attend how long it will please him they shall be under exercise and service and waiting for the issue and end thereof This I conceive the Psalmist hath respect unto in the Text. I am continually with thee not only that I may have thy care and protection but that thou wouldst determine those troubles that I am waiting and groaning under and that thou wouldst quiet and still my soul and work it to an happy calmness Now I shall give Reasons why the godly are so much with God 1. Because he hath appointed them to come unto him and make their abode with him It belongs to him to give laws touching the disposal of their lives and manners and amongst other precepts he hath delivered to them to that end this is one that we should be continually with him He requires not only that we should live to him but likewise that we should live with
all your ways acknowledge him by leaning upon him for direction and he shall direct your paths Follow not the perverse and licentious dictates of your corrupt wills but endeavour to know what the will of the Lord is that you may do it There is no man who hath the use of reason but he concerns himself in the young mans question Mat. 19. 16. Good Master what good thing shall I do that I may have eternal life That you may have eternal life see 〈…〉 t you be the servants of God in all manner of con 〈…〉 sation let it be your care to study know love honour obey and serve him Though Carnal men throw dirt in your faces and disquiet you yet go on in the discharge of your duty and prefer your own safety before their good will Alass what is the affection what is the good will of men worth what can it do for us when we come to die if thereby we have procured Gods displeasure God and God only can bestead us then then we are left to approve our hearts unto God to God who will be our judge 2. More particularly let us be under what discouragement soever from the world may be this may lift up our hearts that our Redemption draws nigh we may rejoyce and be exceeding glad when our friends are weeping about us that great is our reward in heaven Rom. 5. 2. Having peace with God we rejoyce in hope of the glory of God 2. With cheerfulness perform those services God is pleased to call you to God sometimes calls his servants to undertake great and difficult services and if he deal so with us let us not think strange concerning the fiery tryal and be discouraged by temporary sufferings which are but for a moment to let down our hope expectation and prosecution of eternal glory which will abundantly recompense for all the sorrows of the servants of God Thus Moses was animated under banishment when he was in as fair a way to have had an abiding place and Country as any having respect to the recompence of reward Heb. 11. 24 25 26. And hereupon he refused to be called the Son of Pharaohs daughter whereby if he had been minded he might have entitled himself to advancement 3. With patience undergo the sufferings he may exercise you with Who would not with patience endure a bad day so that he might be a Prince at night Let us look unto Jesus and observe what bore him up under cruel mockings under bloody affronts and injuries Heb. 12. 2. For the joy that was set before him he endured the Cross despised the shame He was a famous instance of suffering What contradiction of sinners did he endure against him and glory set before him did keep his hand above discouragement Many a bitter cup did he drink many a stormy day did he endure before he came to his pleasant harbour He was exercised with tossings treasons torments he sets the joy before him And so should we though we meet with many a stormy day yet let us consider that a night of repose will come and the joy of glory will preserve us from being weary or fainting in our â—inds and as the woman that hath brought forth a manchild it will make us forget all our sorrows What is there glory ordained and prepared for the generation of the Just This may make them lift up their heads and hearts in trouble Use 3. Of Consolation to you who are the servants of God Behold I bring you glad tidings of great joy Here is that which may make the lame leap and go skipping and praising God What an affectionate passage was that Exod. 16. 17. In the morning ye shall see the glory of the Lord when they had deserved by their murmurings his terrible and avenging appearance But what was that to this glory more refulgent magnificent and ravishing You are exercised here with manifold evils temptations sins miseries but there is a day approaching that will abundantly recompense your labour of love Comfort one another with these words 1 Thes. 4. 16 18. That the Lord shall descend from heaven with a shout and with the voice of the Archangel Then we shall meet with the Lord in the air and so shall we be ever with the Lord. That is after he hath guided us by his Counsel we shall be received by his glory but at the grand Assize Christ his appearance shall be more solemn and the Saints shall receive the utmost perfection of their glory in soul and body with Christ for ever SERMON VI. Psalm 73. 25. Whom have I in Heaven but thee and there is none upon Earth that I desire besides thee IT is the proper work of all the Creatures to imploy themselves in celebrating the perfections of the great Creator That is the end both of their existence and preservation This good men know and therefore imploy themselves therein Hereof we have an instance in the Psalmist in this place who having in the precedeing Verses discoursed of Gods great goodness to him is so affected and moved therewith that he betakes himself to an holy glorying and boasting in him as if he should say Oh what a God have I Oh what love hath he expressed to my poor soul How many ways doth his favour break forth upon me As for time past he hath taken me into communion with him and holden me by the right hand and for the time to come he will guide me with his Counsel and afterward receive me up into glory Oh! What a God is this Who is there either in heaven or earth may be compared to him Amongst that glorious Constellation of Saints and Angels that are above there is none like him Oh how am I ravished while I behold him I cannot think of him I cannot speak of him without admiration and wonder Such raies and beams of divine glory proceed from his blessed face that make my poor heart even to dance and leap within me I did indeed in my distress entertain many peevish and hard thoughts of him but I was a beast for it I see there is that excellency in him that neither Heaven nor earth can equal The words are an assertion of the supream and transcendent excellency that is in God This the Psalmist expresses in two passages 1. Whom have I in Heaven but thee 2. And there is none upon earth that I desire besides thee In the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thee that is equal with thee as Gejerus notes There are things in Heaven that I value and things on earth that are excellent even the excellent of the earth but none either in Heaven or Earth that I make such reckoning of as I do of thee From these two parts of this Verse take this Doct. That there is none either in Heaven or Earth either amongst Angels or men like unto God or to be desired in equality with him Indeed the Angels are very goodly creatures and holy
faces and dolefull complaints attend the sons of men They spend their daies in sorrow and after go to the grave 2. Sometimes their souls fail them There lies their chief strength yet Psal. 143. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My spirit faileth the same word with that in the Text. As their bodies have their infirmities so their souls have theirs by vertue whereof they are sometimes brought very low Now their souls fail them three waies 1. By sorrow Sometimes they are so affected with their afflictions that they are even overwhelmed with sorrow Psal. 40. 12. Innumerable evils have compassed me about mine iniquities have taken hold upon me so that I am not able to look up they are more than the hairs of mine head therefore mine heart faileth me Or my heart hath left and forsaken me that prae dolore as Uatablus notes so Cant. 5. 6. My soul failed when he spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anima mea Egressa est My soul went out of me She fell into a sad delquium or fainting fit and what is the reason Why it was her sorrow upon the account of her former security As if she had said Oh how have I played the beast What noble importunate constant love have I neglected and abused Oh how shall I ever look my Lord in the face or restore my self into his favour 2. By fear They see there are dangers before them and therewith they are so affâ—cted that their souls fail within them Thus as one of Jacobs sons opens his sack he finds his money in the mouth of the sack tells his brethren and their hearts failed them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their heart went out of them and they were afraid They knew not what this might work what might be the issue of things and fearing the worst their hearts over-ran them This effect of fear is expressed by the melting of the heart thus the hearts of the Canaanites melted with fear Josh. 5. 1. Your terror saith Rahab to the spies Josh. 2. 9. 10. is fallen upon us and all the inhabitants of the Land faint because of you vers 11. Our hearts did melt neither did there remain any more courage in any man in many other places Isa 13. 7. Nahum 2. 10. Ezek. 21. 7. Whether it be by grief as Psal. 119. 28. And so the heart melts in tears or fear which as it were causeth colliquation or melting 3. By distrust judging of the issue of things by causes they sometimes despair of deliverance and give up themselves for gone so 1 Sam. 22. 1. David said in his heart I shall now perish one day by the hand of Saul His heart sinks through distrust and he thinks to take an unwarrantable course for his security Notwithstanding his brave and heroick mind at other times and upon other occasions which made him to attempt difficulties slight discouragements notwithstanding the experience of Gods goodness and the promises God had made him of the Kingdom yet his heart failing and his spirit being sunk down into a fit of despondency he thus saith in his heart and resolves on a course to the great offence of his friends triumph of his enemies and dishonour of true religion 3. Why God suffers it to be thus with people that their bodies and souls should fail 1. That he may shew them their frailty and weakness teach them humility and make them base and vile in their own eyes When a man finds both body and soul shrinking him and failing him he is ready to cry out Lord what a poor Creature am I What am I that I should glory in my self or behold my self with any complacency or delight When Jobs body and soul had failed him what opinion had he of himself or how did he stand affected towards himself Did he admire himself or was he inamoured of himself No Job 42. 6. Wherefore I abhor my self and repent in dust and ashes 2. That he may thereby excite them to look up to him and exercise dependance on him As long as we find a sufficiency in our selves we seldom have any great regard to God but when we see our selves unable to provide for our own welfare then we begin to look up to him And for this cause 1 Cor. 1. 9. He sends thorns into our beds that he should have little ease there he brings afflictions that threatens death that we may look up We had the sentence of death in our selves that we should not trust in our selves but in God which raised the dead When as to natural helps and hopes they are lost that they may look up and throw the arms of faith about him he deprives us of all stayes and refuges that we may exercise dependance on him and stay our selves upon our God 3. That he may thereby provoke us to look after a state wherein we may be free from these Deliquiums or failings both of body and soul which here we are liable to When a man meets with inconveniencies in his journey he begins to wish himself at home So when a good man is exercised with decay in his sences strength health on the one hand and with sorrow fear distrust on the other then he begins to grow weary of the world he thinks of God and heaven with great longing to be with God to be in heaven Then he cries out Oh what should I do here Where shall I have relief Oh that I were with my God! So Job 14. 13. desires that God would hide him in the grave that he would keep him secret until his wrath was past Not that he desired the grave it self or thought it pleasant to lye in putrefaction and rottenness but as an occasion of being conveied into a better state and place Use. Is it so that both body and soul of good men do fail them in affliction then it is useful by way of Information to shew us what a poor vain thing man is How unable is he to stand before his Makers displeasure In his prosperity how doth he vaunt himself How goodly is he in his own eyes and what confidence doth he put in his own abilities But when his maker takes him in hand what a trivial thing is he Job 4. 19. He is crushed before the moth that is sooner then a moth is crushed betwixt a mans fingers he is ground to powder if God lay his hand upon him or he is such a trivial thing that he is not able to stand in the presence of such a despicable creature as the moth this contemptible creature prevails upon him and conquers him 2. Use of Exhortation 1. Let us beware what stress we lay either upon body or soul. Alas what are they that we should confide in them If God do but lay his finger on them they droop and languish What is the bravest spirit in the world when God comes and takes him by the arm and leads him away to judgment What work did two or three words writ upon the wall
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
unworthiness it is in good men to appear against God or do any thing to his dishonour or against his interest It is no less than to appear and fight against their own strength Should you see a man strike at and beat his own arm you would take it for a piece of strange madness And yet no less madness is it for any one to ingage against God to ingage against him who is his strength For men to fight against him is to kick against the pricks a folly to a Proverb and for the people of God to oppose him is for Israel to oppugne the strength of Israel to fight against themselves He that sinneth against me wrongeth his own soul all they that hate me love death Prov. 8. 36. 2. Use of Exhortation 2. Let us in time of affliction of body and soul flee unto him and make use of him who is the strength of our life When any thing ailes us either in body or soul let us have recourse to him for he is abundant in strength he is mighty in strength and wisdom Job 36. 5. None can enter the lists with him Who hath been his counsellor His strength is everlasting Isa. 26. 4. In the Lord Jehovah is everlasting strength He is ready to communicate it to his people Isa. 41. 10. I am thy God I will strengthen thee And what more can we desire to encourage us to have recourse to him 2. Let us plead it to him when we are in need of help from him Let 's urge it to him whether he be not our strength and in case he be let us plead with all reverence and holy boldness whether it be not proper for him to help us Psal. 43. 2. For thou art the God of my strength why dost thou cast me off Thou hast caused me to hope in thee thou hast said that thou wouldst be my strength thou hast engaged that thou wilt not cast them off that cast their concerns on thee that trust in thee and have hoped and trusted in this word I have refused all other things as empty vanities that cannot help and wilt thou cast me off Let men and Angels see that thou art faithful and wilt not in thy works fly off from thy word Lord let it be unto me according to thy good word of promise and as thou hast been unto thy people make it appear as 1 Sam. 15. 29. That the strength of Israel will not lie 3. When we undertake the performances of duty let us undertake and perform them in his strength Distrusting our own strength let us rely and depend upon his You know the voice that came down to Augustine In te stas non stas Such is the weakness of our own strength that if we have no more than it we shall do just nothing When we ingage in any duty pray read hear or sing let us rely on him to help us to the acceptable performances to help our infirmities when we know not how to offer them as we ought and to bless us in the deed Psal. 71. 16. I will go in the strength of the Lord God I will make mention of thy righteousness even ofthine only We look upon our selves strong enough to manage duties and this hath been the overthrow of many a duty that we have horribly fail'd in it and lost the blessing of it 4. Let 's not measure our safety or welfare by any thing in our selves but by the strength of God If we measure our strength and welfare by what is in our selves we shall be despairing and fainting every day but measuring it by him we shall be capable of preserving our selves in a state of hope and confidence when we have such difficulties before us we may pass the sentence of death on our selves without blame and cast off our confidence and let our expectation perish but whiles they are no other than such as he is able to deal with there is ground of hope stand still saith Moses to the murmuring Israelites and see the salvation of the Lord. Herein we commonly miss it that we measure our safety by a wrong rule 5. Let us ascribe our enduring of sufferings and performance of duties unto him If we suffer patiently bear under the yoke of Christ let us give the praise to God saying not to us but to thy name give the glory Psal. 115. 1. 'T is not our own strength not our own courage that can bear us up under or get us out of trouble The Psalmist ascribes strength to the Lord as that which belongs to him dare not usurpe and attribute to himself his deliverances Psal. 59. 17. Unto thee O my strength will I sing for God is my defence and the God of my mercy 3. Use of Comfort Is God the strength of his people when they are exercised with any distress Here then is comfort for you who labour under faylings both of body and mind You are exercised perhaps with decays in your sences strength health with sorrow fear distrust and find your own ability insufficient to encounter herewith However be of good cheer God is engaged for you and what condition can you be in which God is not able to deliver you out of It is not your own strength but his which you have to trust to Which is a consideration so full of comfort that it may afford us relief in the lowest condition in the saddest times and most difficult seasons How low was the condition of Asaph yet he settles his thoughts and quiets himself with this consideration That God was his strength the strength of his heart and his portion for ever Doct. 2. That God is the portion of his people Notwithstanding all his perfections sufficiency and fulness yet he hath bestowed and setled himself upon them for all those advantages and uses which a portion is serviceable to Not judging any thing in the world good enough to be a portion for them he hath bestowed himself upon them Herein he hath so ordered things that the business stands reciprocall 1. They are his portion Deut. 32. 9. The Lords portion is his people Jacob is the lot of his inheritance Zach. 2. 12. And the Lord shall inherit Judah his portion in the holy Land They are the portion of mankind that he makes his peculiar that he will own and delight in And then 2. He is their portion Psal. 119. 157. Thou art my portion O Lord. Lament 3. 24. The Lord is my portion saith my soul. And that you may not think he restrains himself to particular persons he is said to be the portion of Jacob. Jer. 10. 16. The portion of Jacob is not like them Now there is a great deal of difference betwixt the grounds of their being his portion and his being theirs They are said to be his portion inasmuch as he hath chosen them from amongst all the people in the world to profess his name hold communion with him and serve him And he is said
to be their portion inasmuch as he hath settled himself upon them in order to their sustentation and happiness First I shall shew what a portion is and Secondly what a portion God is to his people 1. What a portion is To that I answer that a mans portion as you that are but little experienced in the world know is a certain measure or parcel of Money Lands or Goods which is made over to him and settled upon him for his subsistence and livelihood Thus the prodigal Luke 15. 12. saith to his Father give me the portion of goods that falleth to me Now when the Scripture saith that God is the portion of his people we are to understand that he is somewhat bearing resemblance thereunto as that he hath made over himself to his people and settled himself upon them for the subsistence and livelihood both of their bodies and souls Therefore the Priests and Levites should have no inheritance among their brethren because that the Lord was their inheritance Deut. 18. 2. They were not to be sharers in the spoyl taken from the enemy as the other tribes were yet they had this to recompence it that God was their inheritance who did in a peculiar way make provision for their supply 2. VVhat kind of a portion God is And 1. He is a real and substantial portion As for the things of the world they are shadows and dreams void of reality and substance Prov. 22. 5. VVordly wealth is a thing of such a nature that it hath no real existence It is rather an empty shew than any real being so Hos. 12. 1. Ephraim feedeth on wind and followeth after the East wind Frivolous and foolish helps and comforts What bad food is the Wind It may distemper and disorder us but it cannot satisfie and nourish us Yet this is the state of all worldly things that they are of an airy windy nature void of matter and substance But it is not so with God he hath substance in him insomuch that what he seems to be that we shall find him to the full Prov. 8. 21. That I may cause those that love me to inherit substance and I will fill their treasures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word for substance which signifies that which is really or as a Lapide as others note rem solide vereque subsistentem such a thing as is not a shadow or meer resemblance but hath a solid and true subsistence As for worldly portions they afford an appearance but want substance but now God is such a portion as hath substance durable substance and precious 2. He is a plentiful portion Some have portions but they are not commensurate to what is required to their subsistence but in God there is whatsoever is necessary for our subsistence comfort and happines He is exercised with strange wants whom God is not able to supply Psal. 50. 12. The World is mine and the fulness thereof And besides the world he hath an inexhaustible fulness in himself which would afford sufficient supply though the world should utterly fail Gen. 15. 1. I am thy shield saith God to Abram and thy exceeding great reward It was he that made the world and he can supply his servants without it He can create comforts for his people if he sees needful And sooner than they shall want what is necessary for them he will proceed beyond the ordinary way of his providence and shew a miraculous power in raising supplies They have a God alsufficient whom no difficulty can pose and is able to bring about what is possible to be done and nothing can be necessary to any which is impossible to be Gen. 17. 1. I am the Almighty God walk before me and be thou perfect 3. He is a satisfying portion Though the portions of persons are never so great yet how few are satisfied therewith Nay commonly the more they have the further they are from satisfaction and contentment Eccl. 5. 10. He that loveth silver shall not be satisfied with silver nor he that loveth abundance with increase How insatiable are mens desires and how do their plentiful enjoyment sharpen their appetite to more and beget discontented cravings to an endless dissatisfaction and toil for that which dothnot satiate But God doth satisfie the souls of his people Jer. 31. 14. And I will satiate the soul of the Priests with fatness and my people shall be satisfied with goodness saith the Lord. He needs must be very unreasonable whom God will not satisfie 4. He is such a Portion as can make himself a blessing to us Now this is more than any other portion or the donor thereof can do Men may bestow portions but they cannot make them blessings to those who have them A father may leave his child a portion but he cannot command a blessing upon it nor absolutely promise himself that the child shall not turn it into a curse but God hath blessings at command Psal. 133. 3. As the dew of Hermon and as the dew that descended from the mountains of Zion for there the Lord commanded the blessing even life for evermore And it is not to be conceived how a man should have him for his portion and not have a blessing in him What have blessedness it self and not have a blessing of him that cannot be immagined 5. He is an everlasting Portion He is such that he can neither be taken from us nor diminished All the arts of men and devils cannot take him from his people Plutarch tells of the Tyrians that they chained up their gods lest their enemies by charms or such like arts should entice them from them And pitiful Gods they were first that might be chained 2. That must be chained least they overrun those who confided in them Our God forsaketh not those that trust in him And as he cannot be taken from his people so after they have lived upon him thousands of years they will find him as full as ever they did before He is fons indeficiens a never failing fountain Nothwithstanding his supplying heaven and earth from the Creation to this day yet he 's as full as ever he was before Though the Sun by its shining and the Sea by its flowing should suffer a diminution the one in its light the other in its water yet God after all his communications will be as full as ever for he is their Portion for ever 3. How became he their portion Answ. It was his own act and deed He did of his own free accord convey himself to us and settle himself upon us Seeing us a poor lost and undone people he did of his own meer grace and compassion bestow himself upon us Ezek. 16. 8. I spread my skirt over thee and covered thy nakedness c. Oh what a great act of grace was this If a man of a great Estate seeing a poor distressed child forsaken forlorn should adopt him for his Son and settle all he hath upon him would