Two Treatises, Treatise 2

Two Treatises · Treatise 2

p. 167LIGHT in DARKNESS.

PSALM 17. 15.

But as for me, I will behold thy face in Righteouſneſs: I ſhall be ſatisfied when I awake, (or in watching) for thy likeneſs.

THE life of a Saint lies in contemplation and action: Contemplation, what God is in himſelf; and what he is unto him: And ſpiritual action, doing what lies in his power for God. The triumphing Saint beholdeth the face of God continually; and this is the militant Saints object too; but with this difference: The Saint triumphant beholdeth the face of God in glory: The Saint militant beholdeth his face in duty: The one in Happineſs; the Pſal. 27. 4. 1 Cor. 13. 12. 1 Joh. 3. 2.Ps 27:41 Cor 13:121 John 3:2other in Righteouſneſs: The former ſees him face to face, clearly: theſe ſee him, but it is in a glaſs, darkly: The former ſee him as p. 168he is; the latter, as he will pleaſe to reveal himſelf, and as they are able to comprehend him; yet both of them behold his face; the one by faith, the other by ſight: And the way to behold the Lords face in glory, is firſt (with the Pſalmiſt) to behold his face in Righteouſneſs.

Satisfaction to our minds, is the greateſt bleſſing we are capable of; and indeed the portion of none but Gods people, who have an object in God, proportioned to the capacity of their ſouls. Other ſouls may be filled with wind; but theſe only with wholeſome ſood: Yea and every gracious ſoul hath it for his portion, though in different degrees, and from different accounts. The Saints in glory ſee and are ſatisfied. The children of God in this life believe, and are ſatisfied: both are ſatisfied; the one from Faith, the other from Sight: the one from the evidence of things not ſeen; the other from the glory and fulneſs of things which are ſeen: Thoſe in Heaven, with waiting upon God; theſe on Earth, with watching for Gods likeneſs. The living Saints ſatisfaction is not ſo full as his, whoſe corruptible hath put on incorruption. In ſome things he may be unſatisfied, yea and go down to his grave in that diſſatiſfaction, having received no other ſatisfaction from God, but what he hath found in the performance of his duty: but if he doth ſo fall aſleep, yet he ſhall awake; and when he awakes, he ſhall be ſatisfied with the divine likeneſs. So ſaith the Pſalmiſt, When I awake, p. 169I ſhall be ſatisfied with thy likeneſs. I think it needleſs to diſpute whether David was the Author of this Pſalm, or no. A critical Expoſitor Lorinus ad loc. foreignnotes, that ſome Greek Copies ſeem to favour another opinion, reading the title of it, A Pſalm to, or for David. The Hebrew affix, though it gives a latitude to ſuch a conjecture; foreignyet it no way neceſſitates ſuch a conſtruction, being indifferently uſed to expreſs the Genitive as the Dative Caſe. It is generally agreed to be a Pſalm of David; and the title is no other, than that of other Pſalms, which were unqueſtionably penned by him.

Interpreters cannot agree the particular V. Vicars ad loc.time or occaſion of the compoſure: Some of the Hebrew Writers affirm it compoſed at that time when Rabbah of the Ammonites was beſieged by Joab as Captain General of Davids Army (the ſtory of which you read, 2 Sam. 12.) But as I ſee no foundation for that conjecture; ſo I have this to offer againſt it; That David at that time being ſettled upon his Throne, and able to ſpare an Army to invade his enemies; it is probable he had not ſo many, nor ſo conſiderable enemies as he ſeems to complain of in this Pſalm.

But leaving that diſquiſition, the matter of the Pſalm ſeems to us more conſiderable.

Who ſo wiſtly caſteth an eye upon it, will find it repreſenting a child of light in darkneſs; the man according to Gods own heart, under a very great ecclipſe as to the light of his countenance; and that not only with reſpect p. 170to more external Providences; but alſo as to more internal influences. He had enemies from without, v. 9. The wicked oppreſſed him; deadly enemies compaſſed him about. They ſpake proudly, v. 10. They compaſſed him in his ſteps, v. 11. They were to him like Lions, and young Lions, v. 11, 12. As to internal influences, his condition was ſad: He knew not what God would do with him, v. 2. He prayes, Let my ſentence come forth from thy preſence. He had not lately heard from God, but prayes for an anſwer of his prayers, v. 1, 2, 6. Attend unto my cry; give ear unto my prayer, &c. He was under a great temptation, being poor and empty, when his enemies were both rich and full, v. 14. The text ſpeaks him under ſome diſſatisfaction. This makes it probable, that this Pſalm was compoſed during his perſecution by Saul, or diſturbances from the rebellion of Abſolom; and moſt likely it was during the latter period of time, he being then more under the ecclipſe of divine light, by reaſon of his ſin, which had occaſioned him thoſe great diſturbances of his life, according to what Nathan told him from God. This was his ſtate; what now doth he in this perplexity? 1. He prayes. 2. He believes. Athanaſius noteth right, that this Pſalm is full of faith. In the text you have the holy mans reſolution in this great ſtreſs of Providence; As for me, I will behold thy face in righteouſneſs, &c. You have in the text,

1. Davids Reſolution; I will behold thy face in righteouſneſs.

p. 1712. Davids Incouragement and Satisfaction; I ſhall be ſatisfied when I awake (or in watching for) with thy likeneſs.

It will be neceſſary I ſhould ſpend ſome time in opening the words; for we ſhall find ſome difficulty in them, and that (like Spices) when they are bruiſed, they will ſend forth a more fragrant ſmell. After that I ſhall raiſe ſuch Obſervations as are clear in the words; and pitch upon ſome of them for the ſubject of my diſcourſe.

But as for me] Theſe words which make Antitheſis eſt qua David opponit ſpem ſuam ſpei impiorum. Mollerius. V. Muſc. Weſt merum, Engl. Annot. Piſcat. ad loc.the Antitheſis, are not in the Hebrew; but it is plain, that they, or ſome others of like impor…, muſt be ſupplied, to make up the ſenſe according to our Engliſh Idiome; for it is evident, that there is a latent Antitheſis in theſe words; David declaring his reſolution and ſatisfaction, in oppoſition to that of his wicked enemies, mentioned, v. 14. Their bellies were filled with hid treaſure; they had their portion in this life; they were full of children, and left the reſt to their babes; this ſatisfied them. But [as for me] (ſaith David) if I had all theſe things; if I were full of riches, full of treaſure, it would not ſatisfie me. Piſcator parallels it with that of David, Pſal. 4. 6. Pſal. 4. 6.Ps 4:6There be many who will ſay, ſhew us any good: Lord lift thou up the light of thy countenance upon me. So here; Let the wicked enjoy their portions in this life; let their bellies be Fruantur improbi ſuis bonis, &c. Lorinus ad loc.filled with their hid treaſure; let them have a plenty of ſubſtance, and leave the reſt to their babes; and let them if they will walk proudly; p. 172As for me, I will behold thy face in righteouſneſs.

I] I find ſome queſtioning whether the foreignPſalmiſt ſpeaks this of himſelf, or of ſome other. Hierom thinks that he ſpeaks of Chriſt: He indeed firſt beheld his Fathers face in righteouſneſs; and it is in him that we can ſo behold it: he alſo was the firſt fruits of them that ſleep, and awaking in the Reſurrection, he was ſatisfied with his Fathers V. Auguſt. ad loc.likeneſs. It is eminently true of him; but doubtleſs, though this text myſtically may reſpect Chriſt, and morally concerneth every child of God; yet literally it reſpecteth David, who is firſt concerned in it.

Will behold thy face in righteouſneſs] In righteouſneſs. The queſtion is, what righteouſneſs here the Pſalm…ſt intendeth. If the text were (according to Hierom) to be underſtood of Chriſt; the Righteouſneſs could be no other, than his own active and paſſive obedience to the whole will of God. But I ſaid before, the reſolution doubtleſs is Davids; and an analogous reſolution is the duty of every true child of God. We muſt make a further inquiry. This term Righteouſneſs is in Scripture taken in ſeveral ſenſes; but as applicable to our purpoſe there is,

1. A Juſtifying Righteouſneſs, by which our ſouls ſtand righteous before God: This righteouſneſs (ſaith the Apoſtle) is revealed from Rom. 1. 17.Rom 1:17Faith to Faith. This is called the righteouſneſs which is of God; and our righteouſneſs Chriſts righteouſneſs, as to the perſonal performance p. 173of it. Gods righteouſneſs, as to the imputation of it, it is he reckoneth it to us for righteouſneſs; the righteouſneſs of faith; as faith is that hand which layeth hold upon it, and applieth. Ours as imputed and applied to us. Surely ſhall one Iſa. 45. 24.Isa 45:24ſay, in the Lord I have righteouſneſs and ſtrength. The Prophet Iſaiah ſang of old, Their righteouſneſs is of me, ſaith the Lord. Thus was the name of Chriſt propheſied of, The Lord our Righteouſneſs. And the Apoſtle ſaith, He was made of God for us, Wiſdom, Righteouſneſs, Sanctification and Redemption. And St. Paul 1 Cor. 1. 30.1 Cor 1:30deſireth to be found in Chriſt, not having his own righteouſneſs, but that which is of God. Indeed in this Righteouſneſs alone can we behold the reconciled face of God; either in this life, or that which is to come. God (as Joſeph ſaid to his Brethren, Bring your Brother Benjamin, or ſee my face no more) hath ſaid to us ever ſince the fall; Bring me the Righteouſneſs of Chriſt, or ſee my face no more. This was that White Robe with which John in the Revelations Rev. 7. 14.Rev 7:14ſaw the Elders clothed; the meaning was no more than that they had waſhed their garments in the blood of the Lamb. Nor was David ignorant of this; it was he that ſang of imputed Righteouſneſs, Pſal. 32. 1, 2. Pſa. 32. 1, 2.Ps 32:1Ps 32:2Saying, Bleſſed is he whoſe iniquities are forgiven, and whoſe ſins are covered, and to whom the Lord imputeth no ſin. I will not exclude this from the ſenſe of the text.

2. But (ſecondly) there is alſo a Righteouſneſs of Sanctification; and ſo Righteouſneſs is in Scripture taken either in a more Legal, p. 174or in a more Evangelical notion.

Legal Righteouſneſs lieth in a perfect fulfilling of the whole Law of God, in thought, word and deed. The ſtain of the leaſt ſin deſtroyeth this. David cannot mean this. Thus the Apoſtle tells us, and tells it us out of David; There is none righteous, no not one: And David tells us ſo much of his ſins, as may aſſure us, this was not in his thoughts. The righteous falleth ſeven times in a day; and who can tell how often he offendeth? David knew his own heart too well, to think he had ſuch a proportion of this Web, as would make him a long white Robe, wherein to ſtand before that God who chargeth his Angels with folly; and is of purer eyes than to behold any iniquity. The Apoſtle ſaith, That he who keepeth the whole Law, Jam. 2. 10.Jas 2:10and offendeth but in one point, is guilty of all. And ſurely he who ſaid, If thou (Lord) ſhouldſt mark iniquity, O Lord, who ſhall ſtand? Pſal. 102. 3.Ps 102:3never thought that himſelf ſhould.

2. Secondly, Therefore this Righteouſneſs of Sanctification is taken in an Evangelical ſenſe, and ſo it ſignifies

1. That univerſal habit of holineſs, of which the child of God is poſſeſſed, teaching him to hate and ſtrive againſt every ſin; to love and to preſs after every good work; and to endeavour to do the whole will of God: (though it may be in many things he doth offend) and this is that Righteouſneſs which the moſt ſolid Interpreters judge here to be chiefly intended; that which the holy Pſalmiſt elſewhere calleth a reſpect to all Gods Commandments, p. 175Pſal. 119. 6. Then ſhall I not be aſhamed, when I ſhall have reſpect to all thy Commandments. I will not reſtrain the text to this; but this doubtleſs is a great part of Davids meaning; I will live an holy and righteous converſation, having a due regard to all thy Commandments; and keeping up in my ſoul a true hatred of every ſin, and of every falſe way. Though I want the fulneſs which ſinful men have; though I be in a ſad and afflicted condition; though I be in the dark, and cannot behold the light of thy countenance; though my oppreſſors and my enemies be many, and cruel, and bloody; yet will I not live like wicked and ungodly men, who live more at caſe, and have a greater degree of fulneſs; but I will keep on the courſe of an holy life and converſation, and then I ſhall behold thy face either here, or hereafter; either before I fall aſleep in death; or when I ſhall awake in the reſurrection.

This righteouſneſs then is the righteouſneſs of a good conſcience; that which Saint Paul calls a living in a good conſcience before God. And again, he tells us, herein he did exerciſe Acts 23. 1.Acts 23:1himſelf to keep a conſcience void of offence both towards God, and towards men.

The Chaldee Paraphraſt reads it, Truth; In truth will I behold thy face. Truth is oppoſed to Hypocriſie, and to all falſhood of converſation.

And indeed none can (without preſumption) hope to ſee God, but he who looks to behold his face in the righteouſneſs of Jeſus p. 176Chriſt imputed to him. 2. In the righteouſneſs of an holy life and converſation: Without holineſs (ſaith the Apoſtle) none ſhall ſee God.

3. But there is yet a third thing, which ſome underſtand by righteouſneſs (in this place) Alii per juſtitiam intelligunt innocentiam verſus hoſtes. Lor.and in other texts is moſt certainly underſtood by it. It is the particular habit of Juſtice and Innocency, i. e. having an innocent heart, and a righteous cauſe againſt unrighteous men. I will come to thee O God, who art a God of Juſtice, and a Protector of innocent perſons. Holy David at this time, was afflicted, either by the perſecution of Saul (as ſome think) or the rebellion of Abſolom (as others judge) both of them roſe up againſt him without a cauſe on their part; not for my wickedneſs, nor for my ſin (as he elſewhere ſaith.) Now (ſaith David,) though my enemies be many, and great, and cruel; yet I have done them no harm: I have as to them a righteous heart, and againſt them a righteous cauſe: I will bring this righteous cauſe before thee. This is the righteouſneſs of which he ſpeaketh, v. 3. Let thine eyes behold the thing that is equal: thou haſt proved mine heart: thou haſt viſited me in the night: thou haſt tried me, and ſhalt find nothing. So probably, v. 1. he prayes, Hear the right O Lord; (where the ſame word is uſed.) This ſenſe will afford us this note. Thoſe who make their appeal to God in any cauſe, and ſeck his face, hoping to behold his face, directing, countenancing, or aſſiting them, muſt be ſure their cauſe be a righteous cauſe.

p. 177One of the Hebrew Writers reads, I will behold thy face for Alms; the Rabbies ſo interpret the word foreign becauſe (they ſay) to give Alms is both a piece of righteouſneſs, and a fign of it: Indeed, whoſoever goes to God, goes for Alms. But I ſhall diſcourſe no more as to this term, In Righteouſneſs.

1. In the Righteouſneſs of my Lord, the Mediatour.

2. In the Righteouſneſs of an holy converſation.

3. In the Juſtice, Innocency and Righteouſneſs of my cauſe. This is all comprehended in the term Righteouſneſs. I now proceed.

Will I, or ſhall I behold thy face?] The word indifferently ſignifies the act of the body, and of the mind, Pſal. 58. 10. The righteous ſhall rejoyce when he ſeeth the vengeance; that is, when he ſhall with his bodily eyes ſee the righteous God revenging him upon ſinful men, Exod. 18. 21. Thou ſhalt provide; there it doubtleſs implieth an act of Moſes his mind, weighing and conſidering what perſons were fitteſt for Magiſtrates.

2. But it ſometimes ſignifies not a bare intuition, but a moſt curious careful ſcrutiny or beholding. It ſignifieth to contemplate: Now when a man contemplates, he doth not barely look upon a thing; but he ſixeth his eyes, and thoughts, and ſtudies upon it; from this word Prophets, we are called Seers; and it is a word often applied to their viſion, in which their minds were wholly taken up; and their ſouls as it were wrapt up in exraſies. p. 178Star-gazers from this word had their name in Hebrew. And Criticks tell us our Engliſh word Gaze, hath its original from it. Now you know we uſe that word Gaze, to expreſs the action of them, who are a long time looking upon a thing, fully, ſteadily and buſily. Further yet; the word ſometimes ſignifies to behold with delight and Pleaſure: To behold the beauty of the Lord, and to inquire in his Temple, Pſal. 27. 4. That was a pleaſant ſight, Pſal. 84. 1. I will behold thy face in righteouſneſs; that is, with the eye of my body or mind, or both; I will diligently, conſtantly, earneſtly behold; I will take pleaſure in beholding.

Thy face.] The word uſed here ſignifies any outward ſuperficies, or exterior countenance of a thing, being applied to God, it ſignifies the manifeſtations of divine love, whether in the gracious iſſues of providence, or in the more inward influences of divine love. God hath neither eſſential, nor integral parts, as we have; he hath no head, no hands, no face: theſe things only agree to God by analogy. The face is the more noble outward part of as man; moſt conſpicuous, and by which he is moſt known; in which more than by any part elſe; a mans temper, and particular inclination and diſpoſition to us is known. So the face of God ſignifies,

1. The favour of God in the ſenſible manifeſtations of it. When we are angry, we turn away our faces from our neighbours; and being reconciled again to them, we again look p. 179upon them. So is the Lord in Scripture ſet out to us, Pſal. 13. How long wilt thou hide Pſal. 13.Ps 13thy face? So when God is expreſſed as in favour with, and reconciled to a people, he is ſet out as turning his face toward them. Hence in Scripture the people of God pray for the favour of God; under this notion, Pſal. 80. 3. Pſal. 80. 3.Ps 80:3Cauſe thy face to ſhine upon us, and we ſhall be ſaved, Pſal. 31. 16. Make thy face to ſhine 31. 16. 27. 8.upon us, Pſal. 27. 8. &c. In this ſenſe Cain ſpake, Gen. 4. 14. From thy face I ſhall be Gen. 4. 14.Gen 4:14hid, (id eſt) from thy favour. And it is by ſome learned Expoſitors obſerved, that when the term favour is joyned with behold, or ſhine, &c. it alwaies thus ſignifies. Thus Pſal. 67. 1. God be merciful unto us, and bleſs us, and make his face to ſhine upon us, i. e. ſhew us ſome token for good: this is ſometimes called the light of Gods countenance.

2. The fear of God ſometimes ſignifies Gods glorious manifeſtation to his Saints in Heaven; 1 Joh. 3. 2. 2 Cor. 3. 16.1 John 3:22 Cor 3:16where (as the Apoſtle ſpeaketh) his people ſhall ſee him with open face; face to face; as he is, &c.

I am inclined to underſtand the phraſe in the utmoſt latitude; I will, or ſhall [in righteouſneſs] behold thy favourable face, in the influences of thy love in this life, and thy glory in that life which is to come; and accordingly it will not be different to interpret Davids beholding. 1. In this life they behold the favour of God, with the eyes of their mind, apprehending the love of God in Jeſus Chriſt to their ſouls, and being perſwaded of p. 180it, according to that of the Apoſtle, Rom. 8. 38. I am perſwaded that neither life, nor death, nor Angels, &c. ſhall ſeparate us from the love of God which is in Chriſt Jeſus our Lord. In the life to come, they ſhall behold the face, the preſence, and glorious manifeſtations of God; not only with the eyes of their minds, but with their bodily eyes, Job 19. 26, 27. In my fleſh ſhall I ſee God, whom I ſhall ſee for my ſelf, and mine eyes ſhall behold, and not another: Then we ſhall ſee him face to face, 1 Cor. 13. 12. and as he is, 1 Joh. 3. 13. I have now opened the former part of the text, which I called Davids reſolution; I will behold thy face in righteouſneſs, &c. And you ſee it comes to thus much.

O Lord, it pleaſeth thee in the wiſdom of thy providence, to proſper my bloody and cruel enemies; they are full of riches, and children, yet they walk proudly, and diſhonour thy name; they have a large proportion of the good things of this life; and they look upon them as their portion; let them do ſo. As for me, I am indeed in a low condition, poor, and afflicted, and perſecuted; but I will look after righteouſneſs: I will labour for the righteouſneſs of Jeſus Chriſt, and endeavour to live an holy life and converſation, having reſpect to all the Commandments, and walking cloſely with thee: Though I be uſed cruelly, and unjuſtly; yet I will walk innocently, and manage a juſt and righteous cauſe; and ſo doing, I will look towards thee, and hope in thee. Let p. 181others look after the favour of the world, my buſineſs ſhall be, to contemplate thee, to meditate; to fix the eyes of my ſoul on thee, that I may have the manifeſtation of thy love to my ſoul here; and that I may enjoy thee in glory hereafter. This ſhall be my aim; this my ſtudy: though I do not now ſee thee, yet if my ſoul be clothed with the Righteouſneſs of thy Son; if I endeavour to walk cloſely with thee, I ſhall one day, either here, or in glory, behold thy face; if I do not ſee thy face before I die, yet in the reſurrection I ſhall ſee it. When I awake, I ſhall be ſatisfied with thy likeneſs.

I come now to the Explication of the latter part of the text, which I told you in thoſe words: [I ſhall be ſatisfied] The Septuagint reads it, I ſhall be feaſted. 1. The word ſignifies a plentifull filling. The word by which the Greek Interpreters tranſlate it, ſignifieth ſuch a filling, as the beaſts are filled with: eating graſs, you know, they make themſelves very full, ſeeding meerly by ſenſe, and according to appetite, under no regulation of reaſon: Thus it is uſed, Hoſea 13. 6. According to their paſture, ſo were they filled: and their heart was exalted. To this degree are ſouls ſometimes filled (in this life) with manifeſtations of grace: Thus are the ſouls of the Saints filled with Gods manifeſtations of himſelf to them in glory: Such ſometimes are the ſhinings of divine light upon the ſoul, on this ſide of Heaven, that it knows not how to bear any more: it is filled with a joy p. 182unſpeakable, and full of glory. But in the other life, Eye hath not ſeen, nor ear heard, nor can it enter into the heart of man to conceive, what things God hath prepared for them that love him. Yet even then the glory of the Sun of Righteouſneſs, will be above the glory of the brighteſt Star: They ſhall be glorified with the ſame glory, as Chriſt and his Father are glorified, as to the kind; not as to the degree of it: we can receive but according to our capacity. In ſhort, they ſhall be ſo filled, as they ſhall deſire no more: The word ſignifieth perfect fulneſs; and therefore Criticks derive it from a word that ſignifies ſeven, which in the dialect of Scripture, is the number of perfection: Seven times a day will I Pſal. 119. 164. Gen. 4. 15. Pro. 24. 16.Ps 119:164Gen 4:15Prov 24:16praiſe thee; that is, many times. Vengeance ſhall be taken on Cain ſeven-fold. She that hath born ſeven languiſheth, Prov. 24. 16. The righteous man falleth ſeven times a day: And ſo in many other texts.

But further yet, the word ſignifies a filing as with dainties, as a man is filled at a feaſt, a man may be filled with bread, but at a feaſt we are uſually filled with pleaſant bread (as Daniel calleth it) So then, when David ſaith, he ſhall be ſatisfied, he in effect ſaith, I ſhall be filled ſeven times; filled brim full, perfectly filled, as at a feaſt: And indeed thus ſhall the ſouls of Gods people be filled; but when, and how, are two queſtions which by the remaining words muſt be reſolved.

When I awake (ſaith the text) or in awaking, foreignor in watching, or in being made to awake, p. 183or to watch. For the form of the words, it admits this variety of interpretation. The LXX. read it, When thou ſhalt appear unto me. The Vulg. Lat. When thy glory ſhall appear unto me. We will firſt conſider the original word in its latitude of ſignificancy, and then weigh what it here importeth.

The word in the Hebrew comes from a roo, which ſignifies three things. 1. To make tedious. 2. To watch. 3. To awake. The two latter alone can fit this text; and betwixt thoſe two interpretations, I find all valuable interpreters divided. The Hebrew properly is in watching, or in awaking. We tranſlate it, when I ſhall awake (there's no material difference.) I will begin with the firſt, which is ſomething different from our Engliſh; I ſhall be ſatisfied in watching; or while I watch for thy likeneſs. Thus this very word is tranſlated, Ezek. 7. 6. An end is come, it watcheth for thee. I confeſs I am loth to exclude this ſenſe of the words: I' ſhall be ſatisfied in watching for thy likeneſs. Watching is but an empty, hungry action, and gives the ſoul no ſatisfaction; but here's the difference betwixt watching for the world, and watching for God. As to worldly things, Hope deferred makes the heart ſick: as to God it is not ſo. A watching and waiting for God, brings a proportionable ſatisfaction: It ought in a great meaſure to ſatisfie a gracious ſoul, in his hours of darkneſs, if he doth but find God inabling him to watch for his likeneſs.

p. 1842. But the word is otherwiſe tranſlated and properly enough [in waking, or when I ſhall awake] or be made to awake.] Thus the word is often tranſlated in Scripture, Pſal. 3. 6. and in many other texts.Pſal. 3. 6.Ps 3:6

1. Some apply this to God, as if it ſhould be when thou awakeſt. Indeed the Hebrew is no more than in awaking, or in being made to awake. When thy faithfulneſs ſhall awake V. Vicars ad locum.(ſay they) I ſhall be ſatisfied with thy likeneſs. Indeed, when God ſeemeth to us not to take care and regard his people, he is ſaid to ſleep (by a figure) for he neither ſlumbereth nor ſleepeth) and the holy Pſalmiſt calleth to him as to one aſleep. Awake, why Pſa. 44. 23.Ps 44:23ſleepeſt thou O Lord! God is ſaid to ſleep, when according to humane ſenſe and apprehenſion, he carrieth himſelf toward his people like a man that is aſleep; and in a conformity of phraſe, when he turns his hand, and appears for his people, then he is ſaid to awake: and when God thus awakes, his people uſe to be ſatisfied with his appearances for them: But though there be a truth in this, yet I do not think it the ſenſe of the text.

2. Others (as I noted before) making the words to be the words of Chriſt, underſtand them of his Reſurrection. Our Saviour knew that when he by death had ſatisfied Divine Juſtice, by the accurſed death, and born the brunt of his Fathers wrath, he ſhould awake the third day, by a glorious Reſurrection; and having conquered death, and ſatisfied juſtice, p. 185he ſhould again behold his Fathers face clear from all clouds and frowns, aſcending up on high, and ſitting on the right hand of God. This is Hierom's notion of the text: but doubtleſs the text is not to be ſo reſtrained.

3. I agree therefore with thoſe, who make theſe words the words of holy David, promiſing himſelf ſatisfaction with the image or likeneſs of God when he ſhould awake.

1. By his awaking, I find ſome underſtanding, his recovery and deliverance from that afflicted ſtate in which at preſent he was. Indeed the time of affliction, is a time of night, and often in Scripture is expreſſed under the notion of darkneſs, which gives advantage to this interpretation, which both Calvin and Mollerus favour, thinking it by others applied to the Reſurrection, argutè magis quàm propriè, more ſubtilly than properly. According to them the ſenſe is this; At preſent it is night with me, and I am as it were aſleep, and in a bed of trial and affliction; but I know that this ſhall not be to me a dead ſleep. Though I am fallen, yet I ſhall riſe again; though I be aſleep, I ſhall awake again; and when Gods time cometh, I ſhall be ſatisfied with the manifeſtations of his love, and the evidences of his favour to me.

But (with all due reſpect to thoſe Interpreters whom this ſenſe pleaſeth,) I rather incline to thoſe, who interpret this awaking of the Reſurrection. To make it clear.

1. It is plain, it is a figurative expreſſion. p. 186Waking you know hath a reſerence to ſleeping: Now ſleep in Scripture is taken literally; ſo it ſignifieth the locking, or binding up of the exteriour ſenſes; and waking is the freeing of the ſenſes, in which ſenſe it cannot be taken here; though I meet with ſome who think that David here ſpeaketh as a Prophet, expecting the viſions of the morning.

2. Or elſe it is taken figuratively; ſo it is very often uſed to expreſs death. Our friend Lazarus ſleepeth, Joh. 11. 11. The Maid (ſaith our Saviour) is not dead, but ſleepeth. And when Stephen died, it is ſaid, he fell aſleep. I find this very word uſed, to expreſs an awaking from the ſleep of death, 2 King. 4. 31. The child is not awaked, meaning that it was dead, Iſa. 26. 19. Awake and ſing you that dwell in the duſt. But further yet, the awaking here ſpoken of, relates to David. Now hearken what the Scripture ſaith of Davids ſleeping, Acts 13. 36. After that he had Act. 13. 36.Acts 13:36(according to the will of God) ſerved, he fell V. Piſcal. Ames. Engl. Annot. Diodate, Ainſworth, ad loc.aſleep. What's the meaning of that? is it not that he died? Now what is the awaking related to this ſleep, but the Reſurrection? and in this ſenſe I find many eminent Expoſitors agreed. The Learned de Mui… hath another interpretation, in which I find none going along with him; When I awake, that is (ſaith he) when I ſhall dye: while the ſoul is in the body, it ſleeps; when it leaves the body, it awakes; Quum expergefactia fuerit anima mea De Muis ad locum.de corpore, in quo velut, ſepulta jacet, & evolaverit p. 187anima mea ad imaginem tuam creata. To juſtifie this his notion, he quoteth Jer. 51. 30. where the ſouls of the wicked are ſaid to ſleep a perpetual ſleep: In oppoſition to this, he ſaith, the ſouls of the Saints when they die, are ſaid to awake. Indeed if we con…der ſleep as it is the binding up of the exteriour ſenſes, and an hinderance to them in their operations, and then reflect upon the ſoul, while tied to the body, how much it is hindered, in the freedom of its communion with God: There is ſome analogy betwixt the caſe of a ſoul in a ſtate of conjunction with the body and ſleep: And it is true, that in death the ſoul is reſtored to a greater freedom for communion with God: But I do not think this the ſenſe, nor is this the uſage of the metaphor (I think) to be juſtified by parallel Scriptures. One thing I muſt further obſerve, as to the form of the Hebrew word. Grammarians obſerve, that the conjugation foreignHiphil (in which the word is found, adds facio to the original ſigniſication of a verb, which (if it hath place here) it properly ſigfies, in being made to watch, or being made to awake, denoting to us the neceſſity of a divine influence, both to uphold our ſouls, in watching and waiting for God, when we do not ſee him; and alſo in reſtoring life to our dead bodies in the Reſurrection. It is God who giveth ſpiritual life, and who giveeth the aboundings of ſpiritual life, who firſt quickeneth the ſoul, and who further quickeneth it, and keepeth it up in its ſpiritual p. 188operations; and it is God who quickneth the dead, Rom. 4. 17. The words thus opened, afford us two things, as grounds of Davids ſatisfaction, in that dark condition in which he was. Though his ſtate was but at preſent ſad, and uncomfortable: though lately he neither had ſeen God, nor heard from him, only had ſeen and felt the ſrowns and thunderings of his providence againſt him, yet he would be ſatisfied.

1. If he found God inabling him, in this his ſad, perplexed, perſecuted ſtate, to wait upon him, and exerciſe grace in watching for him.

2. In the aſſurance he had, that though as yet he were unſatisfied, and might poſſibly fall aſleep ſo in death; yet in the reſurrection of the juſt he ſhould awake from that ſleep; then he ſhould have enough of God, and be fully ſatisfied with his likeneſs. I have only that one term more to open.

With thy likeneſs.] The Hebrew word ſignifies, foreignthe imaginary form of a thing, Job 14. 16. An Image was before mine eyes. Sometimes the real form of a thing preſented to the bodily eye, Deut. 4. 16. You ſaw no manner of ſimilitude, on the day that the Lord ſpake unto you in Horeb, out of the midſt of the fire; that is, God did not appear to you in any real, ſenſible ſhape. Sometimes it ſignifieth ſome real fignature of a thing preſented not to the eye of the body, but to the eye of the mind; to the underſtanding. So Numb. 12. 8. The ſimilitude of the Lord ſhall he behold: That is, p. 189I will make an impreſſion of my divine Nature and Majeſty upon him, by which he ſhall be able in ſome meaſure, to conceive of, and to comprehend me. We cannot ſee the divine Eſſence; ſuch glory is too great for mortal eyes; we are not able to fix our eyes upon the Sun riding in the Firmament in its full triumph of light, much leſs upon his Eſſence, whoſe brightneſs is ſuch, that even the Sun in its fulleſt glory, is darkneſs to him. God told Moſes, he could not ſee his face and live; but his ſimilitude he ſhould behold: he would make upon his ſpirit an impreſſion of his Majeſty and Goodneſs. But let us now inquire more ſtrictly what this likeneſs of God in the text is: The Septuagint interpret it; The glory of God. I ſhall be ſatisfied with thy glory; that is a truth, but whether the whole of the truth, I doubt. Some think the Ark of God is meant, which the wife of Phinehas, called the glory of Iſrael. And that David in this his afflicted ſtate, comforted himſelf with this conſideration, that he one day ſhould again ſee the Ark of God; the power and the glory of God in his Sanctuary. We read alſo, that when he fled from Abſolom, and Abiathar brought the Ark after him, he bid him carry it back again, if the Lord had a pleaſure in him, he would bring him back, and he ſhould ſee it, and his holy habitation. But I think we ſhall find that glorious Symbol of Gods preſence, no where ſtiled Gods likeneſs.

Others think, that by Gods likeneſs here, David underſtands Chriſt, who is indeed p. 190called the brightneſs of his Fathers glory; the expreſs Image of his perſon. And that David here comforts himſelf (as Job before him) that he ſhould ſee his Redeemer with thoſe eyes. Thoſe who interpret the text as the words of Chriſt; by Gods likeneſs here underſtand the glory of God, wherewith Chriſt was glorified after his reſurrection from the dead, and aſcenſion. But I take all theſe ſenſes to be too much forced upon the text.

There are three things which I think may be all comprehended under this term.

1. There is a likeneſs of God in us. Adam was at firſt created in Gods image or likeneſs, Gen. 1. 26. And in our Regeneration the Gen. 1. 26.Gen 1:26image of God is ſaid to be renewed in us, Col. 3. 10. And we are ſaid to be created after Col. 3. 10.Col 3:10the image of God, in righteouſneſs and holineſs. Thus we are commanded to be holy as the Lord is holy. This is now the image of God within us; the impreſſion of the ſpirit of Grace upon our hearts, by which we are made partakers of the Divine Nature. I take this to be much the ſenſe of the place; Lord, if thou ſhalt inable me in my dark hours to ſtudy, and to perfect holineſs, I ſhall be ſatisfied; though I want comfort, yet I ſhall be much ſatisfied …f I be but inabled to watch for a further degree in holineſs.

2. Secondly, We may take likeneſs, for Gods manifeſtations of himſelf to us, by his ſpirit of conſolation. In this life we do not ſee God as he is; but he ſometimes makes gracious manifeſtations of his love unto his people in the p. 191ſenſible conſolations of his Spirit, reflecting divine Love upon the ſouls of the Saints, and ſealing them up to the day of Redemption. Now (ſaith the Pſalmiſt) though I do not ſee the Lord in this likeneſs of his; though I want the aſſurances of his love, and comfortable manifeſtations of his gracious Spirit; yet Lord, it ſhall ſtay me, if I find thy grace inabling me, but to wait for theſe manifeſtations.

3. Laſtly, Gods likeneſs may be taken for the glorious manifeſtation of himſelf to his Saints in another life; and this I take to come fulleſt up to Davids meaning. O Lord, though while I live here, I walk in the dark, and ſee no light; while I am beholding thy face in righteouſneſs, and watching for thee; though I may go down to the grave, and ſleep my ſleep in the duſt, not fully ſatisfied, not ſeeing what of God I would do: yet this I know, that in the reſurrection I ſhall awake, and then I ſhall be made amends for all which my ſoul hath ſuffered in its dark and ſad hours, under the ecclipſes of divine light: I ſhall then be filled with God; I ſhall ſee him as he is, face to face; and my vile body ſhall be made like to my Redeemers glorious body. Thus I have largely opened the words; take the ſubſtance of them ſhortly.

David was at this time in a ſad condition, both

1. In reſpect of the perſecution againſt him from without: And

2. The divine deſertion which at this time clouded his inward man.

p. 1923. And the temptations which attended him in theſe ſtraits.

In this verſe he takes up his reſolution what he would do; and alſo ſhews us what ſtayed his heart, and gave him ſomething of ſatisfaction in his perplexity.

That which he reſolveth to do, is to labour for the Righteouſneſs of Chriſt, in which to behold the face of God, to live an holy life and converſation, and to manage his cauſe againſt his enemies in a juſt and innocent manner.

That which he fixeth upon as his comfort, is,

1. Gods preſent inabling him to perfect holineſs in his fear, and to wait for the manifeſtations of divine light.

2. His ſure hopes, that if he ſhould fall aſleep in death, not ſatisfied; yet there would be a reſurrection from the dead, and in that glorious morning, he ſhould awake, and then he ſhould be filled with the manifeſtations of God: this is the ſubſtance of the words. Now ſuppoſe your ſelves to hear David ſpeaking the ſame thing more copiouſly.

O Lord, my ſoul is in a ſad and perplexed condition; without are fightings, within are fears; mine enemies are many, and proud, and cruel as Lions; they are men of power and eſtate, whoſe bellies are filled with hid treaſure. I am poor, and empty, hunted like a Partridge upon the Mountains: Firſt Saul roſe up againſt me; now mine own Son is in rebellion, and my ſoul alſo, O Lord! p. 193walks in the dark, and ſeeth no light, I cry, but thou haſt not heard me; I am at a loſs to know what thou determineſt to do with me.

If I had all that my proud and potent enemies have, all their treaſure, all their ſubſtance, all the good things of this life, all their ſweet morſels, I could not be ſatisfied with all thoſe husks, while I want thy favour, and the light of thy countenance. But this ſhall be my work; this ſhall be that which I will ſtudy, and look after: I have fixed mine eyes upon thy love and favour; let the men of the world look after that; let them look upon their great eſtates, I will behold thy face, and labour for the light of thy countenance, and that I may obtain it; I truſt not in my own righteouſneſs; in the righteouſneſs of my Lord I will behold thy face. I will endeavour in thy ſtrength to live an holy and righteous converſation; perfecting holineſs in thy fear; and in all things endeavouring to live up to thy mind and will diſcovered to me: and for this cauſe, which I am (through thy providence) managing againſt thoſe who have riſen up againſt me, I will manage it righteouſly, with all integrity and innocency toward them who are ſo fierce and cru…l againſt me: And in this reſolution, O Lord, in my affliction, it will be a great ſtay unto me, if I may but find the conunuance of thy ſtrength inabling me to labour after the perfecting of the renovation of thine image in my ſoul; and to wait for the further ſhinings p. 194out of the light of thy countenance: if I can but find thee thus appearing to my ſoul, I ſhall at preſent endeavour to be ſatisfied, knowing that it will not be long before I ſhall fall aſleep in death, and from that ſleep I ſhall awake in the morning of the reſurrection, and then I ſhall be abundantly ſatiſfied with thy likeneſs, ſeeing thee face to face, and rejoycing in thy preſence for ever more.

The words thus opened, will afford us many Propoſitions; ſome I ſhall but lightly touch upon, haſtening to what I intend for the ſubject of a fuller diſcourſe.

Firſt, From the tacit Antitheſis, hinted in thoſe words which our tranſlation ſupplies, neceſſary to give you the full ſenſe. But as for me.

What will ſatisfie a man of the world, will 1 Obſ.not ſatisfie a child of God. Different natures require different food. Swine will ſeed upon Acorns and offal. Dogs will feed upon bones, and excrements. But man feeds upon none of theſe. A different genius and diſpoſition requires a different object to give it ſatisfaction: Gold and Silver ſatisfies a covetous man: Wine and ſtrong drink ſatisfies a drunkard: The Philoſopher deſpiſeth and throws away theſe things to attend to contemplation, and the knowledge of the reaſons and cauſes of things: The child of God is of a different nature, of a different diſpoſition and inclination, and complexion from other men: he is made a partaker of the Divine Nature; he hath a new p. 195name, a new will, new affections, new diſpoſitions given to him. Sinners indeed are of ſeveral complexions; give one wealth enough, and you ſatisfie him; give another objects enough for his luſt; give him ſenſual pleaſure enough, and you ſatisfie him: give a third honour and preferment enough, he asks no more: give the beſt of them enough of humane learning and knowledge, and he will be content; whether he hath any portion in Chriſt; whether he findeth any joy and peace of conſcience; whether he ſeeth any thing of the light of Gods countenance, yea or no. It is ſaid of Abraham, that he gave the Sons he had by Keturah, portions, and ſent them away: they were not at all concerned for the promiſe of which Iſaac was heir. Wicked men are like Eſau, they will ſell their birth-right for a morſel of bread. The child of God cannot be thus ſatisfied, as Abraham replyed upon God, asking him, What he ſhould give Proteſtatus ſum me ſic ab eo nolle ſatia…i. Luther.him? What canſt thou give me ſo long as I go childleſs? So do they ſay, Lord, what canſt thou give me while I want thy preſence? Luther proteſted God ſhould not put him off with worldly affluences: he judgeth all fulneſs Omnis copia quae non eſt Deus meus eſt cgeſtas. Aug.cmptineſs, excepting only the fulneſs of him who filleth all in all: the reaſon of this is, his ſpiritual ilumination, and knowledge to diſcern things that differ; the convictions and different apprehenſions, which the holy Spirit hath wrought in his ſoul, which make it morally impoſſible to him to reſt ſatisfied with leſs than an infinite God, and a portion in him. p. 196Oh! how thin is this number in the world how ſmall is this generation of thoſe who in truth ſeek the Lords face? where almoſt is the perſon to be found, to whom God might not give a portion in this life only, and quietly ſend him away without any repining at all? who would no… fall down, and even worſhip the Devil, for a great eſtate, for a little momentany pleaſure, for ſome conſiderable degree of honour, or ſome other moveables, and tranſi…nt vanities of this life? how few are they who would look any further than to have ſuch a portion of ſubſtance, as they might have plentifully whiles they live, and divide the reſt unto their babes? Amongſt all the complaints and murmurings we hear in the world, how few are they that complain for want of the preſence and influence of God? we hear men complain for want of eſtates, honours, &c. but ah! how few for want of grace? how few for want of the ſenſe of divine love? for want of the enjoyments of God? &c.

Secondly, From thoſe words [I will behold thy face in righteouſneſs] obſerve,

There is no beholding of Gods face but in righteouſneſs: 2 Obſ.Whether it be in a way of duty, that we behold God; or whether it be in a way of comfort. We muſt ſtill behold him in righteouſneſs, in the righteouſneſs of Chriſt imputed to us. Daniel of old prayed to be heard for the Lords ſake: we are commanded to ask in the Name of Chriſt, believing: Or, whether it be in the way of comfort. Chriſt p. 197is the only glaſs in which we can behold our Fathers face, and therefore we are bid to rejoyce in the Lord, and joy and peace is annexed to beliving, an act, of which Chriſt is the object. In the righteouſneſs alſo of an holy life. Without peace and holineſs, no man ſhall ſee God, (ſaith the Apoſtle) not in glory, when this l…fe ſhall be determined, not in this life, by the reflections of faith. Not in duty God heareth not ſinners: he that lifts up hands unto God, muſt lift up pure hands, without d…ub…ing. The very Heathens by the light of nature, could ſee that pure hands muſt be reached out to the Altars, if they expected to find the Gods upon their duties propitious. In the righteouſneſs of an innocent and juſt cauſe. It is …ll appealing to God in an unrighteous cauſe, and hopes of countenance and aſſiſtance from him in unrighteouſneſs, are but bold preſumptions, and …acit reproachings of his ſpotleſs purity. Hence learn how few there are who truly behold the Lords face in duty, who truly feel the warming influences of his divine love. Ah! how many cheat themſelves with images and dreams? how many riſe up from duty, thinking they have ſeen the face of God, when they have ſeen nothing but the reflectiors of their own g…fts, or preſumptions? how many dream of beholding the face of God in the ſenſible conſolations of his Spirit, who alas have ſeen nothing but the ſpirit of deluſions, cheating their ſouls with falſe confidences and deluſions? what do Papiſts talk of beholding Gods face in their own, or their p. 198fellow-creatures righteouſneſs? what doth any drunkard, ſwearer, morally vitious and prophane perſon talk of beholding the face of God, whiles he lives a leud and unholy life and converſation! If he makes many prayers, God will not hear him; his heart is full of prophaneneſs, his hands are full of unrighteouſneſs. Let no man dare to appeal to God in an unrighteous matter, to ſeek counſel of God, or aſſiſtance from him in unrighteous cauſes. The unrighteous ſoul can never behold the Lords face.

Thirdly, From Davids preſent reſolution, confidered with reſpect to the preſent ſtate of affliction in which he was. Obſerve,

It is the duty of Gods people, though Gods 3 Obſ.face be not towards them, yet in righteouſneſs to be beholding it. This was the Churches reſolution, Iſa. 8. 17. I will wait upon him who hides his face from the houſe of Jacob, and I will look for him, Iſa. 50. 10. Who is amongſt you who feareth the Lord, and obeyeth the voice of his ſervant; that walketh in darkneſs, and ſeeth no light, let him truſt in the name of the Lord, and ſtay upon his God. God expecteth that his people ſhould not deſert him, becauſe in the wiſdom of his providence he is ſometimes pleaſed to hide his face from them. But I ſhall (I think have occaſion) in my following diſcourſe further to inlarge upon this, I therefore paſs it over here, and come to what I intend to fix upon as the ſubject of my diſcourſe.

p. 199Doct. It is the great duty of the people of God, although they want viſions of peace: yea, thougb they ſhould fall aſleep in death, without ſuch ſenſible manifeſtations; yet to ſtay their ſouls, and be in ſome degree ſatiſfied; if they find the Lord inabling them to watch for his likeneſs; and having a ſure confidence, that in the reſurrection they ſhall be abundantly ſatisfied with it.

The Propoſition is complex, and containeth many within it. There is in it ſome things implied, others expreſſed.

Five things are implied.

1. That a child of God may ſometimes walk in darkneſs, and not ſatisfied with Gods likeneſs.

2. That it is poſſible he may fall aſleep, and die under a diſſatisfaction.

3. That during this his dark eſtate, it is his great duty to watch for the likeneſs of God.

4. That though a child of God ſhall fall aſleep; yet he ſhall awake in a reſurrection.

5. That when in that morning be doth awake, he ſhall be abundantly ſatisfied with Gods likeneſs.

Theſe things are implied. Two things are expreſſed.

1. That under their darkneſs, it ſhould much ſatisfie them if they find God inabling them to watch for his likeneſs.

2. That if they die in this diſſatisfaction, yet it ought to ſtay their hearts, that in the p. 200reſurrection they ſhall be abundantly ſatisfied with the likeneſs of God.

I ſhall ſpeak ſomething firſt to thoſe Propoſitions which are but implied in the main Propoſition. The firſt was this:

That Gods children may ſometimes walk in 1 Prop.darkneſs, and not be ſatisfied with his likeneſs.

1. In darkneſs, as to their outward man, Joſeph, Job, David, almoſt all the ſervants of God whom the Scripture hath canonized, had their dark hours of affliction; ſome of one kind, ſome of another. Many are the afflictions of the righteous, bue God delivereth them out of all.

2. In darkneſs, as to their inward man, there is a ſtate of ſin and ignorance, which in Scripture is compared to darkneſs: This they cannot walk in; they are tranſlated out of darkneſs into marvelous light; they wer… indeed (as others) darkened in their minds, but God hath made a glorious light to ſhine in upon them: But there is a darkneſs of the inward man, with reſpect to ſenſible manifeſtations, and comfortable apprehenſions of the love of God; this they may walk in, Iſa. 50. 10. They may walk in the dark and ſee no light, Iſa. 50. 10.Isa 50:10though they be ſuch as fear the Lord, and obey the voice of his ſervant. The Spouſe in Cant. 3. 1.Song 3:1the Canticles, ſought him whom her ſoul loved; ſhe ſought him, but ſhe found him not. David Pſal. 30. 6.Ps 30:6was troubled when God hid his face from him.

And as it is poſſible that they may be unſatisfied as to the manifeſtations of Gods love unto them; ſo they may be, and often are p. 201as unſatisfied, as to the image and likeneſs of God in them. Perfection is our rule, Heb. Heb. 6. 1.Heb 6:16. 1. but though the Lord hath for it up for our mark, 2 Cor. 13. 11. yet there is none of 2 Cor. 13. 11. Phil. 3. 18.2 Cor 13:11Phil 3:18us but ſhooteth ſhort; even Saint Paul counted not himſelf to have apprehended; but forgetting what is behind, preſſed forward to what is before, unto the price of the high calling. Now the child of God cannot ſit down ſatisfied, whiles he ſeeth himſelf ſhort of the Rule which God hath ſet him; and this is reaſon enough for his diſſatisfaction in the latter ſenſe. For the former, the reaſon lies here.

1. God upon the Covenant of Grace hath reſerved to himſelf a liberty, (notwithſtanding Chriſts ſatisfaction) ſo to chaſtiſe his people, that they might not go altogether unpuniſhed. Some will not underſtand how God ſhould puniſh any of his Saints for ſin, and think that the aſſerting of it derogateth from Chriſts plenary ſatisfaction, which indeed would have ſomething of truth in it, had not God in that Covenant reſerved himſelf this liberty. If Pſa. 89. 31, 32, 33, 34.Ps 89:31Ps 89:32Ps 89:33Ps 89:34they break my Statutes, and keep not all my Commandments; then will I viſit their iniquity with a rod, and their tranſgreſſions with ſtripes. Nevertheleſs, my loving-kindneſs will I not utterly take from him, nor ſuffer my faithfulneſs to fail. My Covenant will I not break, nor alter the thing that is gone out of my lips. By vertue of Gods Covenant with Chriſt for us, their earneſt ſalvation, and the welfare of their ſouls for ever is ſecured. Nay more, afflictions, as they are tokens of divine wrath, p. 202and legal demands of ſatisfaction to Gods Juſtice, cannot fall upon Gods people, but he hath reſerved to himſelf the liberty of a Father, in love and kindneſs to chaſtiſe his people with rods. The people of God therefore ſhould not think it ſtrange, if they meet with theſe dark iſſues of divine providence; nor ſhould any entring into the waies of God promiſe himſelf a freedom from afflictions, and trials of this nature. Chriſt hath ſecured us eternal ſalvation, and all neceſſary means and influences of grace in order to it; but he hath not totally exempted us from the rod of affliction: But this is not all. The ſecond Propoſition ſpeaketh yet more.

The Child of God may not only live, but may 2 Prop.alſo die and fall aſleep unſatisfied, as to the likeneſs of God. This is true both as to the likeneſs of God in them, and the manifeſtations of God unto them.

1. As to Gods Image in them; this lies in the perfection of holineſs, and is ſo far true, that it is hard to find a child of God, whoever as to this died ſatisfied, what Chriſtian on his death-bed ever ſaid, he had faith enough, or love enough, or holineſs enough? David cryes out, Although my houſe be not ſo with God. And where is the ſoul, that departing to eternity, ſees not reaſon to complain that his heart hath not been ſo with God as it ought to have been. The beſt of men ſinneth ſeven times in a day.

2. But it is true alſo as to the apprehenſions of divine love, not being able when they die to p. 203ſay aſſuredly, My Beloved is mine, and I am his. What ſhall we ſay to the great example of our Lord and Saviour? It is true, he knew he was the eternal Son of God, that after his reſurrection he ſhould be glorified, with that glory which he had with his Father from all eternity; and in this reſpect might differ from ſome of his children, who dying, may want that certainty, and only die with a good hope through grace: yet in this dying hour he cryes out, My God, my God, why haſt thou forſaken me? Nor can we well underſtand how he ſhould for us die under the curſe, and ſenſible feelings of divine wrath, unleſs we grant, that he died under the withdrawings of the ſenſible manifeſtations of divine love: and certainly the Diſciple is not above his Maſter, nor the Servant above his Lord. Our own experience alſo proves it: have not we known ſome perſons, of whom while they went in and out with us, could ſay, Theſe are the anointed of the Lord; we ſaw them walking cloſely with God, fearing every ſin, making conſcience of every duty, ſerving the Lord (ſo far as we could judge) in ſpirit and truth; and this not in a fit, but conſtantly; yet when they came to die, their Candles went out in obſcurity: We have not ſeen them in that triumph of faith, that fulneſs of joy and peace, which it may be we did expect: Not able to ſay with Job, In Job 19. 26. Rom. 8 38.Job 19:26Rom 8:38my fleſh I ſhall ſee God; nor (with Paul) I am perſwaded that neither life, nor death, ſhall ſeparate me from the love of God in Chriſt. Nor p. 204is there any thing in ſpiritual reaſon to hinder it. Senſible manifeſtations are none of our neceſſaries. God hath no where promiſed, that they ſhall not fail the ſoul in death. Mr. Rutherford (I remember) propounds this to be obſerved; Whether uſually, when in the time of their life, the Saints of God have felt many reflexions of divine love, many ſenſible conſolations: God hath not left them to die in the dark: And on the contrary, when any of his children, have in the time of their life, been full of fear and dejections, &c. God hath not uſually in their ſick and dying hours, ſhined upon them with viſions of peace. It is not to be fixed as a ſtanding Rule, (for the Almighty is neither to be limited, nor tracked in his goings) but it may be worthy of our obſervation.

Now this ſeemeth a very hard diſpenſation: Gods people oft-times know not how to live without ſenſible manifeſtations of his love; but they are much more at loſs, how to ſatisfie themſelves to die without it. May we therefore in any degree of humility gueſs at ſome reaſons of ſo ſad a divine diſpenſation.

1. In the firſt place, it is enough (to a modeſt ſoul inquiſitive in this particular) to ſay, Even ſo, O Father, becauſe it pleaſeth thee. God will have us to know, that the wind bloweth both where it liſteth, and when it liſteth; and that his Spirit is not leſs free. We ſhall not know the hour when he will viſit his peoples ſouls; nor will he conſtantly come p. 205in at the ſame hour, that he might aſſert his own liberty to us; this may be one, and indeed it is the great reaſon to be aſſigned of this diſpenſation.

2. The Lord may have a deſign by it to make a trial of his ſervants faith. It is a good faith that will long maintain a living Saint without ſight: but it muſt be a ſtrong faith which will maintain a Chriſtian in his dying hour without it. This was the faith of Job, Though he kills me, yet I will truſt in him. This is a faith which holds out to the end, and ſhall have the Crown of life, which God hath promiſed. It is the laſt act of faith to ſerve a departing ſoul. Love goes with the ſoul into another world; Faith parts with it at the gates of death; the viſion of faith is then changed for the beatifical viſion: What a man ſeeth, how doth he hope for? That faith that ſeeth Chriſt through a glaſs darkly, hath its eyes in death quite out: The ſoul comes with open face to behold the glory of God. It argues a great ſpirit in a ſouldier, to fight to his laſt breath: And it ſpeaks a couragious ſtrong faith, for a Chriſtian to die believing: dying hope is a good hope; therefore it is given as the character of a righteous man, that he hath hope in death. And of the Hypocrite it is ſaid, Where is the hope of an Hypocrite, when God takes away his ſoul? Job ſaith, that his hope ſhall be like the giving up of the Ghoſt. Look, as dying men fetch their breath ſhorter and ſhorter, till at laſt it quite fails them: ſo are the preſumptuous hopes p. 206of hypocrites; the nearer they come to death; the ſhorter they fetch the breath of their hopes, till at laſt they quite fail them, and they die either ſtupid, or deſpairing. God makes a great trial of his Saints faith, when he calls them to die in the ſtrength of it.

3. God may have a deſign in it to honour his Word. If we wholly lived upon ſight, the Word of God would not be ſo precious to us; the Promiſes would not be ſo dear to us. (Though I conſeſs it is a very ſuſpicious comfort, which the Word brings not into our ſouls) but yet conſolatory diſpenſations are the more ſpecial and extraordinary manifeſtations of the Spirit, in a more than ordinary improvement of the Word. Gods Word appeareth, and is made very precious to the ſoul, when it hangs its whole weight upon it, being not at all advantaged from ſenſible reflexions. I had periſhed (ſaith Pſal. 119. 92.Ps 119:92David) in my affliction, if they Word had not been my delight. What an honour there did holy David put upon the Word of God, acknowledging, that the whole weight of his periſhing ſoul hung upon it, and it ſuſtained him. Indeed there is a ſecret powerful influence of the Holy Ghoſt, tcaching and inabling the ſoul to lay hold upon, and to apply this Word. But in faith of adhere…e, though the Spirit be the great Author and Finiſher of it, teaching and inabling the ſoul to lay hold upon, and to apply the Promiſe; yet it is by a more ſecret and inſenſible act, and the Word appeareth moſt in maintaining p. 207that. Oh! faith the ſoul, had it not been for ſuch a Word, ſuch a Promiſe; ſuch a good word of God is a faithful ſaying, and worthy of all acceptation. In the reflex act of Faith, which giveth the ſoul a plerophorous evidence, or a full perſwaſion of its evidence in God, the work of the Spirit appeareth more extraordinary and glorious; the vertue of the Word doth not ſo much ſhew it ſelf. Now the Lord will ſometimes honour his Word in the fight of his children, letting them ſee that it is enough to ſupport, bear up, and to uphold a ſoul, though it ſhould never ſee the face of God till it come in Heaven, yet the Word is enough ſecurely to carry it thither.

4. God in ſuch a diſpenſation may have a deſign to teach his people, that ſalvation doth not depend upon ſenſible conſolatory manifeſtations. Not upon the ſweet application of the Promiſes to the ſoul (an act wherein we have no ſhare, it being the Lords work alone, and marvelous in our eyes) but upon the ſtrong and ſteddy application of our ſouls to the Promiſe. This latter is juſtifying faith; the other is the faith of one already actually juſtified. We are too prone to lay too much upon ſenſible comforts. Some there are who will acknowledge no other notion of faith, but a full perſwaſion of the love of God, and ſo indeed confound faith and ſight, which the Apoſtle ſeemed ſo warily to diſtinguiſh, when he told us, We live by faith, and not by fight. And again, that hope which is ſeen, is p. 208no hope; and indeed, cut the throat of many a poor Chriſtians comfort, who, it may be, all his life, cannot come to ſuch a ſenſible evidence. Indeed the moſt judicious Chriſtians are prone to lay too much ſtreſs upon theſe conſolatory manifeſtations, and to think all nothing if they want them. Now this is a great error which the Lord may aim at the correction of in his people by ſuch diſpenſations, letting the ſoul ſee there is vertue enough in his Word to bear it up through the deepeſt waters of affliction, without the bladders of ſenſible manifeſtations. Enough in that, and the ſouls application of it ſelf to that, though until it come in Heaven, it never ſees the face of God. It is believing that carries the ſoul to Heaven, i. e. an hungring and relying upon Chriſt, and his righteouſneſs alone; not that joy and peace which is the conſequent of believing, and that too inconſiſtent and uncertain. And indeed I do not know any one truth, that needs more rooting and confirmation in a gracious heart. The life of ſenſe is the life of the Saint triumphant. The life of faith is the life of the militant Chriſtian. Though God ſometimes condeſcends in ſuch manifeſtations to the infirmities and deſires of his people, and is pleaſed to give them a glimpſe of glory, as the earneſt penny of a future greater reward, which he intendeth them: yet theſe muſt not be lookt upon as the neceſſaries of a Chriſtian; but what God gives …s ex abundanti, a pledge of future glory. Sometimes God p. 209gives his children to go to Heaven in the ſight of Heaven: As Stephen went to it, ſeeing the Heavens opened, and Chriſt Jeſus ſtanidng at the right hand of God, pleading for him, and ready to receive him into the glorious manſions provided for him: But as this is a note of ſingular and extraordinary favour, which God is not bound to any particular ſoul by promiſe for: ſo God will ſometimes ſingle out a child of his unto death, that ſhall go to Heaven without this ſeal, that living Chriſtians may not run away with an erroneous apprehenſion, that theſe influences are neceſſary to ſalvation; and upon the death of ſuch a child of God the Lord proclaims. See here (my friends!) you of little of faith, here's a child of mine, coming alone to me without the ſtaff of ſenſe; truſting me upon the credit of my bare word: Here's one that hath not ſeen, and yet hath believed; that hath dared to take my word for Heaven. Now be not faithleſs, but believing.

5. Laſtly, I do not know but God may ſometimes do it in Juſtice: when one who hath been made partaker of Gods diſtinguiſhing love, hath apoſtatized in his profeſſion, or run into ſome degrees of looſeneſs of life, by which Gods Name hath been diſhonoured, the Lord may thus far chaſtize his Apoſtacy. I told you before, that the Covenant runs with a notwithſtanding ſin, as to eternal ſalvation; the unfaithfulneſs of man cannot make God unfaithful; he cannot alter the thing gone out Pſal. 89. 33.Ps 89:33of his lips: But the comforts of Gods people p. 210may fail, and they may (for ought I know) dy, although not deſpairingly, yet doubting with an a king heart, and with broken bones. Divines queſtion whether holy David (though ſtiled the man after Gods own heart) ever after his fall into thoſe two great ſins of murther and adultery, recovered the fulneſs of his comfort again. It is plain, by all his penitential Pſalms, that he loſt them, and eſpecially by that petition, Pſal. 51. 12. Reſtore unto me the joy of thy ſalvation. Though the Scripture plainly evidenceth that he died ſtrong in the faith; yet it ſpeaketh nothing of ſenſible conſolations. You have his laſt words, 2 Sam. 23. 1. Theſe be the laſt words of David. You will find theſe words to be a part of his dying ſpeech. Although my houſe be not ſo with God, that is, not ſo ſpotl…ſs as the morning, when the Sun ariſeth, when the Sun ariſeth without clouds; yet he hath made with me an everlaſting Covenant, well ordered, and ſure in all things: for this is my deſire and ſalvation, although he make it not to grow. The words ſpeak much of Davids adherence, and ſtrong fiducial application of his ſoul to the Covenant, but little of a fulneſs of joy and peace. I think we may determine thus much, that if David did ever recover his fulneſs of peace, the Scripture hath not recorded it; that we might learn to ſerve the Lord with fear, and to walk before him with trembling; yet neither is this the Lords conſtant dealing. Peter denyed his Maſter, curſed and ſware; yet afterward Chriſt p. 211ſhewed him ſpecial favour. After Chriſts reſurrection the Angel bid, Go tell his Diſciples, and Peter, that he went before them into Galilee, Mark 16. 7. Divines think thoſe words [and Peter] are put in to aſſure Peter under ſome dejection by reaſon of his fall, of the Lords favour to him, notwithſtanding his backſhding. Peter was deſigned for a great ſervice of his Maſter in the work of the Goſpel, to which a ſad and dejected ſpirit would not a little have diſcompoſed him. Thus much may ſerve for the ſecond Propoſition, which I told you was no more than implied. The third follows.

While a child of God doth not behold the face 3 Prop.of God, it is his duty to watch for it. Two terms muſt here be opened.

1. That of beholding Gods face.

2. That of watching for it.

There is a twofold beholding of Gods face.

1. By faith in righteouſsneſs.

2. By ſenſe in aſſurance.

1. There is a beholding of God by faith. Faith in Scripture is ſometimes expreſſed to us by the action of the mouth. He that eateth my fleſh, Joh. 6. 54.John 6:54and drinketh my blood (ſaith our Saviour) dwelleth in me, and I in him. Sometimes by the action of the hand; by receiving, and laying Joh. 1. 12.John 1:12hold upon Chriſt, and the Covenant. To as many as received him, he gave power to be called the Heb. 6. 18. Prov. 3. 18. John 6. 35, 37.Heb 6:18Prov 3:18John 6:35John 6:37Sons of God. Sometimes by the action of the feet; Coming, ſo often in Scripture; Come unto me you that are weary and heavy laden: p. 212and he that cometh unto me, I will in no wiſe Iſa. 50. 10. Cant. 3. 8. Pſal. 37. 7. Zech. 12. 10.Isa 50:10Song 3:8Ps 37:7Zech 12:10caſt away: And ſo in many other texts: Sometimes by the actions of the whole man; thus it is called a ſtaying, a leaning, a truſting, reſting, committing our ſelves unto God. So alſo ſometimes it is expreſſed by the action of the eye. Now by this viſion of faith it is impoſſible that one ſhould be a b…liever and not ſee God. Indeed the fight of this eye may poſſibly at ſometimes be clearer and quicker than at other times; it may ſometimes be more full and bright, at another time more dim, and weak, and imperfect: but faith is this very viſive faculty, if I may ſo ſpeak, and a child of God muſt thus behold the face of God, though not actually, or not gradually to ſuch a degree at one time, as at another, yet habitually it muſt alwaies have a power thus to behold God, though ſometimes it exerts it more ſeebly ſometimes more ſtrongly, yet more or leſs a gracious ſoul (in this ſenſe) at all times doth behold the Lords face, even in its darkeſt hours, Iſa. 8. 17 I will wait upon him who hid…s his face from the houſe of Jac…b, and I will look for him.

2. There is another Viſion, which I called the Viſion of Senſe, which is the beholding of the Lords face, in the reflections of divine love; for this David prayes, Pſal. 4. 6. Lord lift thou up the light of thy countenance upon us; and often in the Pſalms, Make thy face to ſhine upon us. Now in this ſenſe (as I have ſhewed you) it is very poſſible that Gods deareſt children may not ſee his face; and this is p. 213that beholding the Lords face, of which the Propoſition is to be underſtood, during the ecclipſe, or want whereof, it is the duty of the child of God to watch for his likeneſs. So I told you here the word foreign may be, and is ſometimes in Scripture tranſlated ſo. By the Likeneſs of God; I underſtand (as before) either his likeneſs in us, (which the Apoſtle calleth the Image of God, in knowledge, righteouſneſs and holineſs) or Gods ſenſible manifeſtations of himſelf; when a believer wants theſe; when he cannot bebold the face of God, in ſuch ſweet apprehenſions, it is even then his duty to watch for Gods likeneſs; for Gods likeneſs in either ſenſe, as it ſignifieth both holineſs and comfort. I ſay, to watch for it; it is a metaphorical expreſſion, and ſignifies 1. Negation of ſleep. 2. Induſtrious dil…gence to keep our ſelves in a capacity fit to receive what we deſire. 3. Patient expectation.

1. He who watcheth ſleepeth not. It is an ordinary metaphor in holy Writ, to expreſs death, and ſinning, by ſleep; the latter only is here meant. So (ſaith the Spouſe) I ſleep, but my heart waketh, 2 Theſ. 5. 6. Let us not 2 Theſ. 5. 6.ſleep, as do others. Awake thou that ſleepeſt, and ſtand up from the dead. And look as it is in ſleeping; None lives, and ſleepeth not. Eph. 5. 14.Eph 5:14Some ſet themſelves to ſleep; ſome ſtrive againſt it ſometimes, yet fall aſleep through heavineſs: Some by ſome more for in means are made to ſleep. So it is as to fin; ſome are greater ſinners, ſleep more than others; but p. 214none liveth and ſinneth not againſt God; but one man ſinneth wilfully and preſumptuouſly, ſets himſelf to ſin, his life is nothing e…e; another ſets himſelf againſt ſin, yet through that heavineſs which is in him from original corruption, the remainder of the body of death, he often falleth aſleep; and ſometimes through Rom. 7. 23, 24.Rom 7:23Rom 7:24the methods, devices and depths of Satan, and the allurements of the world, as from ſo many ſleepy potions given him, he falls into a ſleep. Now he who watcheth in a ſpiritual ſenſe, doth not ſleep in the firſt ſenſe, according to that of the Apoſtle, He that is born of God ſinneth not. The child of God in his dark hours, ought to take heed of wilful ſinning againſt God; thoug… he walks in the dark of a divine deſertion, yet he ought to take heed of a ſinful converſation; he muſt be able to ſay with David, I am become like a bottle Pſal. 119. 83.Ps 119:83in the ſmoak, yet do I not forget thy Statutes: And with the Church, All this is come upon us, yet have we not forgotten thee, neither have we dealt falſly in thy Covenant: Our heart is not turned back, neither have our ſteps declined Pſa. 44. 17, 18, 19.Ps 44:17Ps 44:18Ps 44:19from thy way, though thou haſt ſore broken us in the place of dragons, and covered us with the ſhadow of death. This is the firſt thing implied in this metaphorical expreſſion: But this is not all.

2. There is a difference between watching, and bare waking: Watching is a voluntary induſtrious action, whereby a man ſtriveth to keep himſelf awake at ſuch a time when he is inclined to ſleep, for the heeding of ſomething in a p. 215more ſpecial manner. To watch therefore in a ſpiritual ſenſe, implieth, to labour, ſtrive, and uſe all means and diligence, to obtain the likeneſs of God; not only to eſchew evil, but to do good. Thus watching for Gods likeneſs, includeth praying hearing, performance of all holy duties, lead… g…an holy life and converſation; that which the Pſalmiſt calleth, ordering our converſation aright, that we may ſee the ſalvation of God: And this is, as the duty of a child of God at all times; ſo more eſpecially, in his hours of deſertion and darkneſs: you ſhall find this eminently exemplified in the Spouſe, Cant. 3. 1, &c. By night on my bed I Cant. 3. 1, 2, 3.Song 3:1Song 3:2Song 3:3ſought him whom my ſoul loveth; I ſought him, but I found him not. I will riſe now, and go about the City, in the ſtreets, and in the broad waies, I will ſeek him whom my ſoul loveth, &c. v. 3. The watchmen that goe about the City found me, to whom I ſaid, Saw ye him whom my ſoul loveth? This is a ſecond thing. A child of God under a deſ…rtion, is not to ſit ſtill, and mourn, and be wail it ſelf; but to be up and doing, watching unto prayer, to all 1 Pet. 4. 7.1 Pet 4:7religious duties, to all parts of an holy and religious life; to be at ſuch a time eſpecially, much in cloſe and diligent communion with God, for the recovery of its loſt peace and comfort.

3. Laſtly, The watchman is to look out for the morning, and with patience to wait for it. This is alſo the duty of him that walketh in ſpiritual darkneſs (I mean, the want of ſenſible conſolations) My ſoul waiteth for the p. 216Lord, more than they that watch for the morning; (ſaith holy David) Pſal. 130. 6. I ſay, Pſa. 130. 6.Ps 130:6more than they that watch for the morning. Thus the Church, Iſa 8. 17. I will wait upon Iſa. 8. 17.Isa 8:17him that hideth his face from the houſe of Jacob, and I will look for him. Thus Habakkuk, for the anſwer of his prayer on the behalf Hab. 2. 1, 2, 3.Hab 2:1Hab 2:2Hab 2:3of the Church; I will ſtand upon my watch, and ſet me upon my Tower; I will watch to ſee what he will ſay unto me. The viſion is yet for an appointed time, but in the end it ſhall ſpeak, it ſhall not lye; though it tarry, wait for it. Thus now I have opened this duty to you, and ſhewn you what this is to watch for God; to watch for his likeneſs. Now that this is a Chriſtians duty in his hours of darkneſs, appears,

1. From the Precept of God, obliging you to it, The will of God revealed, is that which makes a Chriſtians duty: God hath bidden us watch and wait, and order our converſation aright.

2. From the Examples of the Children of God, recorded in Scripture, wherein they have done well; they are lights unto us, and oblige us to do likewiſe. Look upon Job, David, the Church of God; all thoſe of whom you have record in holy Writ, ſee them in their dark hours, obſerve their practice, you ſhall find them all fearful of ſinning, reſolved againſt it, full of prayer, and other religious duties, and ſtriving and reſolving to order their converſation aright.

3. This will appear to be your duty, if p. 217you conſider the ſeveral parts of it as means preſcribed by God in order to ſo good and bleſſed an end. The promiſe of ſeeing God is made to ſuch as order their converſation aright, Pſal. 50. Pſal. 27. 14. Wait upon the Lord, Pſa. 50. 23. Pſa. 17. 14.Ps 50:23Ps 17:14and he ſhall ſtrengthen your heart. They that wait upon the Lord ſhall renew their ſtrength, like the Eagle, Iſa. 40. 31. It is made to ſuch Iſa. 40. 31.Isa 40:31as ask, and ſeek, and knock. Ask, and you ſhall have; ſeek, and you ſhall find; knock, and it ſhall be opened to you.

4. Laſtly, Whoſo conſidereth God in that freedom which belongs unto him, as to the manifeſtations of himſelf to his peoples ſouls; or whoſo conſidereth his own diſtance from, and ſubjection unto God; and how little he deſerveth of any ſuch diſpenſation from him, will confeſs that it is not equal, that we ſhould forſake God, or abate in our zeal for, and duty to God, becauſe he forſaketh us; and withdraw our duty from God, becauſe he withdraweth the light of his countenance from us. God is a free agent, and as the wind bloweth where it liſteth, ſo his Spirit moveth; and as it is free in all its motions and influences, ſo it is moſt free as to conſolatory manifeſtations, being not of the neceſſaries to our eternal ſalvation, but ſuch influences as God, without breach of Covenant, may in whole, or in part, for what time, and in what degree he pleaſeth to with-hold from thoſe moſt in convenant with him. To which might be added, that whatſoever the Lord hath, is the product of infinite Juſtice, Wiſdom and Goodneſs. p. 218God in it is juſt, and doth no more than he may do; he is infinitely wiſe, and whatſoever he doth is for wiſe and righteous ends; and he is infinitely good, and would not do it, were it not for his peoples good. Beſides this, this watching againſt ſin, unto prayer, and to other duties of an holy life, are the moral and perpetual duties of Chriſtians, from which nothing of Gods dealing with us can exempt us: but I ſhall add no more to my diſcourſe upon the third thing implied in the Doctrine. The fourth follows, which is founded upon the phraſe, according to our tranſlation of it [When I awake] that is (as I formerly opened it) when I ſhall awake in the reſurrection, when I ſhall awake from the ſleep of death; where is implied,

Though the Children of God ſhall in death fall 4 Prop.aſleep, yet they ſhall awake in a reſurrection. Death in Scripture is ordinarily expreſſed under the notion of ſleep. David ſlept with his 1 King. 2. 10, 11, 43. Mat. 9. 24. Joh. 11. 11.1 Kgs 2:101 Kgs 2:111 Kgs 2:43Matt 9:24John 11:11Fathers; ſo did Solomon, Jeroboam, Rehoboam. In the New Teſtament, the Maid ſleepeth, ſaith our Saviour: and again, Our friend Lazarus ſleepeth. Great is the Analogy betwixt death and ſleep, if I had time, or that were the buſineſs of my preſent diſcourſe to ſhew you. Death is a ſleep common to the children of God, as well as others. The Apoſtle to the Hebrews ſaith, It is appointed for all men once Heb. 9. 27.Heb 9:27to die, and after to come to Judgement. Your Fathers, where are they? And do the Prophets live for ever? Zech. 1. 5. Who is he that lives, Zech. 1. 5. Pſal. 87. 48.Zech 1:5Ps 87:48and ſhall not ſee death? For (ſaith the wiſe p. 219man) in Eccleſ. 7. 2. Death is the end of all, Eccleſ. 7. 2.Eccl 7:2and the living ſhall lay it to heart. The wiſe man dieth as the fool, Eccleſ. 2. 16. This ceaſing of godly men, and failing of the faithful, put David to his Help Lord, Pſal. 12. 1. and made the Prophet of old complain, that no man would conſid…r it. The Apoſtle aſſerts it, and alſo gives the reaſon of it, Rom. 8. 10. And if Chriſt be in you, the body is dead becauſe of ſin. I take the words to have an Analogy in them, and the ſenſe to be, The body ſhall die becauſe of ſin.

But although the great curſe ſo far falls upon the beſt of men, who are made alive by the ſecond Adam, although the decree of Heaven touching them as well as others, and their houſe of clay be ſuch as muſt be diſſolved as well as others, and they muſt undergo the common fate of fleſh and blood, and having been wearied with the labours of this life, it is but reaſonable they ſhould a while reſt in their beds in the grave; yet they ſhall not be like thoſe mentioned by the Prophet, who ſhall ſleep a perpetual ſleep. Though they Jer. 51. 39.Jer 51:39ſleep, they ſhall awake; though they fall, they ſhall ariſe, therefore their enemy death hath no cauſe to triumph over them. Our friend Lazarus ſleeps; but I go (ſaith Chriſt) Joh. 11. 11. 23, 24.John 11:11John 11:23John 11:24that I may awake him out of ſleep. Thy Brother ſhall riſe again, ſaith Chriſt to Martha; ſhe aſſents to it; I know that he ſhall riſe again at the reſurrection in the laſt day. As death is called a ſleep; ſo the reſurrection from the dead, is called an awaking out of ſleep. Thus p. 220in Daniel, Many that ſleep in the duſt ſhall awake, Dan. 12. 2. Awake and ſing you that dwell in the duſt (ſaith the Apoſtle.) That there ſhall be a reſurrection, is an article of our faith, and ſo momentous aone, that it is one of the pillars upon which Religion ſtands. If the dead riſe not, then is not Chriſt riſen (ſaith the Apoſtle) and if Chriſt be not riſen, then is our preaching in vain, and your faith is alſo in vain; and the Apoſtles are found falſe 1 Cor. 15. 13, 14, 15, 16, 17.1 Cor 15:131 Cor 15:141 Cor 15:151 Cor 15:161 Cor 15:17witneſſes for God, becauſe they have teſtified of God that he hath raiſed up Chriſt, whom he raiſed not up if the dead riſe not. And if Chriſt be not riſen, your faith is yet in vain, you are dead in your ſins, and they alſo who are fallen aſleep in Chriſt are periſhed. By this, and a far greater plenty of arguments, the Apoſtle confirms a neceſſity of a Reſurrection. It is true, the Reſurrection belongs to wicked men, as well as to the children of God; they alſo ſhall riſe, they ſhall come to judgement; but the reſurrection ſhall be ſo much to the damage and detriment of ſinners, that we ſhall find (in Scripture) the Reſurrection mentioned, as if it were the ſpecial priviledge of Gods people, Phil. 3. 11. If by any means I Phil. 3. 11.Phil 3:11might attain to the reſurrection of the dead: they are called the children of the reſurrection, Luke 20. 36. But I ſhall forbear any further Luk. 20. 36.Luke 20:36diſcourſe upon this Propoſition, remembring that I am in a Congregation of Chriſtians, of whoſe Religion this is one of the fundamental Doctrines, Heb. 6. 2. I come to the laſt of Heb. 6. 2.Heb 6:2theſe Propoſitions I told you were implied, viz

p. 221That in the Reſurrection, Believers ſhall be Prop. 5.ſatisfied with the Lords likeneſs. By the likeneſs of God here, I mean the beatifical viſion; the manifeſtation of God to his Saints in Heaven, when they ſhall be ſatisfied with ſeeing him as he is, and beholding him face to face.

I obſerved before to you, the emphaſis of the term ſatisfied; I told you that it implieth two things.

1. They ſhall be filled.

2. They ſhall be ſo filled, that themſelves ſhall judge they have enough. A man may be filled, and not ſatisfied: the glutton may be filled with meat; the drunkard with wine and ſtrong drink, yet neither of them ſatisfied: the voluptuous man may have a fulneſs of pleaſure, and yet not be ſatisfied: the covetous man is filled with ſilver, yet not ſatiſfied. The wiſe man ſaith, There are four things that ſay not, it is enough; and there are three things that are never ſatisfied. Many more might be added; the ambitious man is never ſatisfied with honour; the covetous man is never ſatisfied with gold and ſilver; the voluptuous man is never ſatisfied with pleaſure, and the objects of his luſt. No ſinner ſaies, he hath of ſin enough: No Saint ſaith, he hath enough of grace; but eſpecially as to all creature comforts, this is a vanity which ordinarily doth attend them; they fill, but do not ſatisfie, but are like the graſs upon the houſe top, which is got with a great d…l of danger and difficulty; and with which p. 222the mower filleth not his arm; nor be that gathereth ſheaves his boſom.

The child of God, while he lives here, is ordinarily not ſatisfied with grace; he knows in part, and he prophecieth in part; he is not holy enough; he cannot ſo perfect holineſs as he deſireth; nor (ordinarily) hath he thoſe clear and conſtant incomes of divine love, and viſions of peace, as he wiſheth for: But in the Reſurrection he ſhall be filled; he ſhall be ſatisfied.

1. He ſhall be plenteouſly filled.

2. He ſhall be perfectly filled.

1. He ſhall be plenteo…ſly filled: Here we are fed with morſels, as we are able to digeſt, and accordingly as our wiſe Father ſeeth beſt for us, as the Iſraelites were fed with Manna; when we ſhall come in the heavenly Canaan… we ſhall be fed with milk and hony, and with a flow of it.

2. Secondly, He ſhall be perfectly filled. When our corruptible ſhall have put on incorruption, and our mortal ſhall have put on immortality, we ſhall yet be but finite Beings, and ſhall not be capacious enough to receive the fulneſs of divine light and glory. The Schoolmen, though they agree the immediate paſſage of the ſoul to God, when it departeth from the body, yet will not allow it to be perfectly bleſſed before the Reſurrection, becauſe they ſay, there will remain in the ſoul in its ſtate of ſeparation, a deſire to a ſecond union; and while one deſire of the ſoul remaineth unſatisfied, there cannot be a perfection p. 223of bleſſedneſs; but in that day that which is in part ſhall be done away, that which is perfect being come.

1. The whole man ſhall then be ſatisfied with the likeneſs of God. Here the ſoul ſometimes beholdeth God by ſpiritual contemplation, by the viſion of faith, by ſpiritual reflection, (when God is pleaſed ſo far to indulge his child) but here the eye of the body ſees nothing of him, in the reſurrection we ſhall ſee him with theſe eyes in our fleſh, ſaith Job. After the diſſolution of our bodies, the ſoul indeed ſhall with open face behold the glory of God, but our bodies ſhall be rotting and putrifying in the graves; but in the reſurrection, the whole man, both ſoul and body, ſhall ſee God, and be happy in the enjoyment of him to all eternity. In our fleſh we ſhall ſee him.

2. Secondly, The degrees of ſatisfaction we ſhall have there, are infinitely above what the ſouls of Gods people enjoy here: Here we ſee, but it is as in a glaſs darkly; there we ſhall ſee face to face: here if at any time God uncovereth his comfortable face to us, yet we can but ſee him according to our preſent capacity; but in that day the capacity of the ſoul will be inlarged, and the ſoul to its utmoſt inlarged capacity, ſhall be filled with the enjoyment of God: Here we ſee him by the eye of faith, ſitting upon his Throne of Grace, and that fight is full of glory; there we ſhall ſee him by the eye of ſenſe upon his Throne of Glory; that ſight will be infinitely more p. 224glorious and beatifical. Here the child of God ſometimes ſeeth God; and though nothing be wanting, ex parte objecti, to make him perfectly happy in that viſion, God being an unchangeable fulneſs; yet much is wanting ex parte ſubjecti, our capacities not being able to receive in much of ſo glorious a light; there is a deficiency in our ſight, and ſuch a vaſtneſs of glory in the object, that we can but comprehend a little of it. In ſhort, the ſoul in that day ſhall be ſo filled with the likeneſs of God, that it will be impoſſible for it to receive any further additions. Yet to obviate the miſtakes of ſome, who know not what they ſay. As in this life, the meaſure of the fulneſs of the ſtature of Chriſt, is but our mark, not the attainment of any ſoul; none ſo pure, ſo holy, ſo righteous as Chriſt: ſo in that life which is to come, none ſhall be ſo glorious as Chriſt. The children of God ſhall, like Joſeph, ride in the ſecond Chariot; but Chriſt (who is the expreſs Image of his Fathers perſon) ſhall be greater in this Throne of Glory, than any of Gods people can be; he is of his Fathers Eſſence; the brightneſs of his Glory; the Word; his Fathers expreſs Image, who ſo aſſerts an equality of the Saint, either in grace or glory, to the only begotten Son of God, cannot avoid a double blaſphemy. The exalting a finite Being to the dignity of an infinite Subſiſtence; or the degrading the Creatour, and equalizing him with a creature. But this is a digreſſion. Certain it is, that the children of p. 225God in the reſurrection ſhall be filled with the likeneſs of God, though they ſhall not have ſo much of it as the only begotten Son of God. The proof of this is evident from thoſe many phraſes in Scripture: We ſhall ſee him as he is, face to face; we ſhall be like him; in which I have before inſtanced.

I have now ſhortly opened thoſe five Propofitions, which I told you were implied in the Propoſition; I come now to what is expreſſed. Here are two grounds of ſome ſatisfaction, from Davids example, (according to the various ſenſe of the word (foreign) for a child of God living under ſuch a dark diſpenſation; yea if God ſhould call them to die under it.

1. They ſhould be ſatisfied in watching for Gods likeneſs.

2. This ſhould ſatisfie them, that they ſhall in the reſurrection awake, and then they ſhall be ſatisfied with the likeneſs of God. Let me ſhortly diſcourſe the reaſonableneſs of both theſe. Firſt, I ſay, Though a Chriſtian ſhould in his life time walk without the ſenſe of divine love; yet he ought to be ſatisfied in caſe he findeth God inabling him to reſiſt ſin, and to hope in him, and by faith and patience to wait for him, and to order his converſation aright before him; or in ſhort, to watch for him, when he or ſhe doth not ſee him: Yea if God ſhould call him to die without thoſe ſenſible comforts which others have, and he poſſibly thirſteth after.

I muſt firſt open to you how, and how p. 226far forth he ought to be ſatisfied, and then give you ſome reaſons for it.

Methinks I hear a child of God thus replying upon me, Ah Sir, is this poſſible, that a Chriſtian ſhould be ſatisfied without the ſenſe of Gods love? a child that tenderly loves his Parent, ſatisfied under his frown? a wife under jealouſies of her husbands love? Are theſe things poſſible? Can a ſoul be ſatisfied ſo long as it is crying out, where is my God become? Can a ſoul awakened to a ſenſe of eternity be ſatisfied, to leave the earth, and go it knows not whither? This is an hard chapter, an hard ſaying, who can hear it?

1. I anſwer, when I ſay a Chriſtian ſhould be ſatisfied, my meaning is, not that he ſhould be ſo contented with ſuch a diſpenſation, as not to deſire an alteration of it. This is indeed plainly impoſſible, that a Chriſtian awakened to conſider what the love of God to the ſoul is worth, ſhould live without deſires of the manifeſtations of it to him; they may be thus ſatisfied, that never felt any thing of Gods wrath, nor were ever warmed with any beams of his ſpecial favour; but he that hath ever lived under any feeling of the wrath of God; or that hath ever been perſwaded of the love of God, or felt any thing of the warm influences of it, can never be in this ſenſe ſatisfied; he muſt pant, and breath, and thirſt after Gods manifeſtations of himſelf to his ſoul, and uſe all poſſible means for the obtaining of it.

2. But as there is a Satisfaction of complacence p. 227and delight, excluſive of any motions, any indeavours, any deſires for an alteration: ſo there is a Satisfaction of content, in oppoſition to murmuring, repining, diſtruſt and unbelief; and in this ſenſe he ought to be ſatiſfied, that is,

1. Not to murmure and repine againſt God, as not juſt, or wiſe, or good.

2. Not to diſtruſt God; not to give over waiting upon him, crying to him, doing his duty, not to deſpond and caſt away his hope in God as to his eternal ſalvation, for want of theſe ſenſible manifeſtations, he ought to be ſo far ſatisfied, as to be thankful for ſuch influences of grace as he hath, and with a meek and quiet ſpirit, to commit himſelf to the good will and pleaſure of God; to truſt in the Name of the Lord, and to ſtay upon his God; to continue waiting upon God, and praying, and ordering his converſation ſo aright, that he may ſee the Lords ſolvation. Thus far ſatisfied a Chriſtian under theſe circumſtances ought to be.

1. Firſt, Becauſe he hath what may reaſonably give him ſatisfaction, notwithſtanding his want of ſuch more ſenſible and comfortable reflections. If you ask me what that is, I anſwer, that which the Apoſtle calleth A ſure word of promiſe; a word which ſhall not paſs away, though Heaven and Earth paſs away. Gods word of promiſe is ſecurity enough for our ſalvation, without the broad-ſeal of aſſurance: This is ſure to all the ſeed, Rom. 4. 16. Rom. 4. 16.Rom 4:16Hence the Apoſtle calleth Hope, an anchor of p. 228of the ſoul, ſure and ſtedfaſt. The certainty of Heb. 6. 19.Heb 6:19the anchor depends upon the ground where it is caſt. The certainty of hope depends upon the infallibility of the Word. Now the promiſe is not made to them that ſee by the viſion of ſenſe, but to them that believe; to them who behold God by the ſtedfaſt eye of faith. To him that believeth, Joh. 3. 18, 36. John 3. 18, 36.John 3:18John 3:36He that believeth on the Son, hath everlaſting life. And again, He is not condemned: And to him that ordereth his converſation aright, I Pſa. 50. 23.Ps 50:23will ſhew the ſalvation of God: And often, to him that waiteth for God. What are we, that the bare word of the Lord ſhould not ſatisfie us? It is a quaint notion I have ſomewhere met with, that God the Father had nothing but Chriſts word in ſecurity for all the ſouls, whom he took up into Heaven from Adam, until Chriſt had died. No price was paid for them; only Chriſt had given his word to his Father, that in the fulneſs of time he would come, and would die for them; upon this ſecurity he took them all into Heaven. Hath the word of Chriſt been taken for the ſalvation of ſo many thouſand ſouls (Chriſtian!) and doſt thou think it hard to take it for the ſalvation of thy ſingle ſoul? Ah! will a Chriſtian ſay, God forbid I ſhould not take his word; but I do not know that word was made to me? nor that I have any ſhare in it? I anſwer, thou knoweſt it is made to them that believe; to them that order their converſation aright; to them that love God; to them that wait on p. 229him; that thirſt after him. Canſt not thou ſay thou believeſt? or if that be not ſo clear to thee, canſt thou not ſay, thou loveſt God, that that thou thirſteſt after him, that thou art afraid to ſin againſt him? I muſt confeſs, if thou beeſt able to ſatisfie thy ſelf in none of theſe, thy caſe is hard: but if thou canſt ſee any thing of theſe, though thou doſt want ſuch a ſatisfaction from ſenſible reflections as thou deſireſt, yet thou haſt a ſure word of promiſe, which can never fall thee; and therefore, though thou mayeſt breath, and thirſt after the ſenſible conſolations of God; yet if God in his wiſdom thinks fit to deny thee them, thou oughteſt to be ſo far ſatisfied, as to be thankful, not to repine, not to murmure, but meekly to commit thy ſelf to God, and quietly to wait upon him, even whiles he h…des his face from thy ſad ſoul. This is the firſt reaſon.

2. Again, They ought to be ſatisfied, becauſe it is the will of God. It is Gods will they ſhould want theſe comfortable reflections; and it is Gods will, that under the want of them, they ſhould not repine, but truſt in the Name of the Lord, and ſtay themſelves upon their God, Iſa. 50. 10. that they ſhould wait Iſa. 50. 10. Iſa. 8. 17.Isa 50:10Isa 8:17upon him that hideth his face from the houſe of Jacob, and look for him, Iſa. 8. 17. Such is the wiſdom, juſtice and goodneſs of God in all his diſpenſations, (of which we ought to be aſſured) that it ſhould ſtop every mouth, and make all fleſh ſilent before him. The conſideration Lev. 10. 3.Lev 10:3of the will of God, hath continually p. 230ſatisfied the people of God, under all his ſeverer Pſal. 39. 3.Ps 39:3diſpenſations towards them. This ſilenced Aaron, when he had loſt his two eldeſt Sons, in the entry of their ſacerdotical office, though they were ſadly cut off in their iniquity. This made David hold his peace; 1 Sam. 3. 18.1 Sam 3:18he conſidered that it was the Lords doing, to try his patience. This ſilenced old Eli, under that dreadful denunciation againſt his whole family; It is the Lord (ſaith he) let him do 2 King. 20. 19.2 Kgs 20:19what ſeemeth to him good. This ſilenced Hezekiah, when he heard that his poſterity ſhould be rooted out, and carried captives into Babylon. This ſatisfied the Diſciples, Act. 21. 14.Acts 21:14when they heard they ſhould ſee their beloved Pauls face no more, they ſaid, The will of the Lord be done. And this ought to ſilence every ſoul that hath learned to reſign up his will to the divine will, and to ſay, Thy will be done in Earth as it is in Heaven.

3. Thirdly, If we conſider it wiſtly, we ſhall find all imaginable reaſon concurring to quiet the ſoul under ſuch diſpenſations. This may be reduced to two heads.

1. God in ſuch diſpenſations doth the ſoul no wrong.

2. God under ſuch diſpenſations yet is exceeding good to his people.

1. Firſt, I ſay, God in ſuch diſpenſations doth the ſoul no wrong. Reaſon will tell us, we cannot juſtly complain where no injury is done us. Why (ſaith the Church in the Lamentations) ſhould a living man complain, a Iam. 3.Jas 3man for the puniſhment of his ſin? A man, a p. 231living man, a man puniſhed for his ſin, hath no reaſon to complain. In thy darkeſt hours, thou art yet a living man, and but puniſhed for thy ſin. This is that which the houſholder in the Parable objected to the murmuring labourer; Friend! (ſaith he) I do thee no wrong; didſt not thou agree with me for a penny? Mat. 20. 23.Matt 20:23take therefore what is thy own, and go thy way; is it not lawful for me to do with my own what I pleaſe? Three things are there ſaid to ſatisfie the labourer.

1. He did him no wrong; therefore he had no cauſe to complain.

2. He had agreed with him for a penny; that was all was his own.

3. He might do with his own what he pleaſed.

All theſe things (Chriſtian!) are applicable unto thee. Doth the Lord hide his face from thee? doth he deny thee the light of his countenance, and only inable thee by faith to devolve thy ſoul upon him, and patiently to wait for him? is this all he will pleaſe to grant thee? I ſay firſt, God in theſe diſpenſations doth thee no wrong; what haſt thou earned? Canſt thou challenge theſe ſenſible manifeſtations at Gods hand as due to thee in point of juſtice? if whatſoever influences thou receiveſt from God, muſt be acknowledged influences of grace, not debts, much more theſe; God therefore in denying them to thee, in with-holding them from thee, does thee no wrong at all; if he ſhould reſreſh thee with them, it were ſuperabounding p. 232grace; but if he denies them to thee, he doth thee no injury. Again, May not God do what he pleaſeth with his own? May man do do it! and is God leſs free? are not theſe ſenſible manifeſtations, the gales of his Spirit? and ſhall not that like the wind, blow where it pleaſeth? are they not his ſealings? and ſhall not he ſet his ſeal where he ple…ſeth? eſpecially when in one ſenſe he hath ſealed thee to the day of redemption; as I ſhall ſhew thee more by and by. Further yet, when thou acceptedſt of the Covenant of Grace offered to thee, did not God agree with thee for a penny? Is not this the Lords Covenant, Believe and be ſaved? This indeed the Lord hath ſaid, That whoſoever cometh unto him, he will in no wiſe caſt away. But hath he any where ſaid, That whoſoever by faith cometh unto him, ſhall walk in the uninterrupted light of his countenance? If thou couldeſt not challenge theſe comfortable manifeſtations as thy earnings; yet if thou couldeſt challenge them as debts from God upon compact, thou mighteſt indeed complain of wrong done unto thee in the want of them; but there is no ſuch thing: promiſes indeed there are of ſuch kind of mercies; as there is of outward proſperity, health, riches, &c. to be underſtood with a reſervation to Gods wiſdom, ſo far as he ſees good for thy ſalvation, and for his own glory. But thou wilt ſay to me, this is a poor ground of ſatisfaction, if I were now going down into the bottomleſs pit, God did me no wrong.

p. 2332. Secondly, Therefore (I ſay) God under ſuch dark d…ſpenſations, is yet exceeding good and gracious to thee; if thou findeſt him but inabling thee to behold his face in righteouſneſs, and to watch for his likeneſs; to believe and to live an holy life and converſation. David in Pſal. 73. relates under what a great temptation Pſal. 73. 1.Ps 73:1he was, by reaſon of his own afflicted ſtate, and the proſperity of wicked men, he begins the Pſalm, Truly God is good to Iſrael, even to ſuch as are of a clean heart. Thou art under a great temptation (poſſibly) by reaſon of that darkneſs, in which it pleaſeth God to keep thee, as to ſenſible evidences, yet I will ſhew thee thou haſt reaſon to ſay, Truly God is good to me. I will open this in a few particulars.

1. Thou haſt the hope of glory. All thy exerciſes of grace, thy looking up to God; thy waiting for him; thy fear of offending God; thy trouble when thou haſt offended him; thy love, jealouſies; thy waiting for God; all thy exerciſes of grace, are branches ſpringing from that root; and indeed the child of God cannot be without hope. Theſe all ſpeak thy union with Chriſt, without whom thou couldeſt do none of theſe things: Now where Chriſt is, there muſt be the hopes of glory. Chriſt in you the hope of glory (ſaith Col. 1. 27.Col 1:27the Apoſtle) It was a portion of Scripture, which often refreſhed the ſoul of this excellent Lady (whoſe funerals we are celebrating) if I remember right, I have heard her ſay, it was the firſt piece of Scripture which God p. 234ſealed to her ſoul: I am ſure it was what often refreſhed her in her latter daies, and to her very laſt hour; it was as the ſword of Goliah, None to it, both for the repelling of temptations, and the refreſhing of her fainting ſoul.

2. Secondly, By hope (ſaith the Apoſtle) we Rom. 8. 24.Rom 8:24are ſaved. Now ſaith the ſame Apoſtle, Hope that is ſeen, is no hope; for what a man ſeeth, why doth he yet hope for. The hope of a child of God hath this character, it maketh not aſhamed. David ſaith no more, but that his Rom. 5. 5.Rom 5:5fleſh ſhould reſt in hope, Pſal. 16. 9. And the wiſe man ſaith no more, but The Righteous Pro. 14. 32.Prov 14:32hath hope in his death. It is not alwaies true, that the righteous man hath aſſurance in his death; but he hath hope in his death, an hope that maketh not aſhamed in his death, and ſo ſtandeth diſtinguiſhed from the Hypocrite, of whom Job ſaith, Where is the hope of the Hypocrite, when God takes away his ſoul?

3. This hope (Thirdly) is enough to give the ſoul joy. Hence you read of the rejoycing of hope, which may be kept firm to the end; Heb. 3. 6.Heb 3:6it is not ſo with ordinary hope. Solomon ſaith, Hope deferred makes the heart ſick: But it is ſo with this good hope through grace, becauſe of the certainty that attends it; the certainty of the word of promiſe upon which it leaneth.

4. Fourthly, Obſerve what the Apoſtle ſaith of this hope, Heb. 6. 18, 19, 20. That by two Heb. 6. 18, 19, 20.Heb 6:18Heb 6:19Heb 6:20immutable things, in which it was impoſſible for God to lye, we might have a ſtrong conſolation, p. 235who have fled for refuge to lay hold upon the hope before us; which hope we have as an anchor of the ſoul, ſure and ſtedfaſt; and which entreth into that within the vail, whither the forerunner is for us entred, even Jeſus, who is a Prieſt for ever after the order of Melchiſedeck. The two immutable things, are Gods Word, and his Oath: His word of promiſe that is immutable; Heaven and Earth ſhall paſs away, before a tittle ſhall paſs from it. His Oath, in that God hath condeſcended to our infirmity, that we might hope ſtedfaſtly. O nos foelices (ſaith Tertullian) quorum gratiâ Deus jurat. O infideles, ſi juranti non credamus! Theſe two are the grounds of our hope; and the Apoſtle judgeth them ſufficient for an anchor for our ſouls, both ſure, and ſtedfaſt; yea not only ſo, but to raiſe a ſtrong conſolation to thoſe who fly to it for refuge, and why? becauſe it is entred within the vail; it is faſtened in Heaven: it is not like an anchor fallen in a ſandy ſoil, it is entred within the vail; and if you would know how Heaven comes to be ſo ſure a ſoil for a poor Chriſtians hope, the Apoſtle tells you, that our forerunner Chriſt Jeſus is entred there, and that in the quality of a Prieſt, an eternal Prieſt, not after the order of Aaron, who was daily to offer gifts and ſacrifices for ſin, but after the order of Melchiſedeck. Chriſt hath died for our ſins, and riſen again for our juſtification: he hath ſaid, that whoſoever believeth in him ſhall not be condemned: he hath made this Covenant with every Believer, and is now entred into p. 236Heaven, in the quality of a Prieſt, an eternal Prieſt, who ſtands alwaies before his Fathers Throne, preſenting his own mediatory performances and merits unto his Father; the ſoul believeth in him, then raiſeth an hope of ſalvation, though it wants ſenſible evidences; and this hope is ſufficient to give unto the ſoul a ſtrong conſolation, having fled to Chriſt for refuge; however, to be an anchor to the ſoul, and that both ſure and ſtedfaſt, which therefore ſhould ſtay it.

5. Fifthly, Faith, and ſtrong Faith, is ſurely enough to carry a ſoul to Heaven; though it wants ſenſible evidences, if it be not, what becomes of the Covenant of Grace? what became of all the promiſes, repetitions, and branches of that Covenant? but a child of God may have faith, and ſtrong faith, and yet want ſenſible conſolation. I ſay, a Chriſtian may have faith; I do not mean only a faith of aſſent, which the Devils may have: (Saint James ſaith) they believe and tremble (they doubtleſs do agree to the Propoſitions of truth in the Scripture) but I mean that faith which the Apoſtle calls, The faith of Gods Elect; Juſtifying faith. It was indeed an unwary deſcription, which ſome ancient Divines gave of juſtifying faith, calling it a full perſwaſion of the Love of God; and it may be much occaſioned by the heat of their oppoſition to the jejune faith of Papiſts, who would make juſtifying faith to be aſſent to the Propoſition of the Word; it is likely their ſo deſcribing juſtifying faith, gave too much advantage to p. 237the Antinomian notion, who to this day, will underſtand nothing of faith under plerophory, or full perſwaſion; but undoubtedly the act of juſtifying faith lyes lower, in receiving Chriſt, believing in him, relying upon him, committing our ſelves unto him, &c. Nor can the other be the act of faith that juſtifieth, being not to be found, but in ſouls that are juſtified. For how can any ſoul whom God doth not love in Jeſus Chriſt, be fully (and juſtly) perſwaded of his love? Now the Lord loveth the righteous: until the ſoul be made righteous, through the imputed righteouſneſs of Chriſt, it can be no object of divine love. That ſoul who hath opened his Will (through divine grace) to receive and embrace Chriſt as tendered in the Goſpel, that is perſwaded to reſt, hang, truſt, rely, commit its ſelf to him, and him alone for ſalvation, that ſoul truly believeth. Now this the ſoul doth that watcheth for Gods likeneſs, though it want ſenſible comforts.

Nay, this faith is ſtrong faith. It is the note of a late eminent ſervant of God, that faith is ſo much the ſtronger, by how much the fewer externals it needs to ſupport it. It was ſaid of Abraham, that he was ſtrong in the Rom. 4. 18, 19, 20, 21.Rom 4:18Rom 4:19Rom 4:20Rom 4:21faith, giving glory to God. Wherein did the ſtrength of Abrahams faith appear? v. 18. He ſtaggered not at the promiſe; he againſt hope believed in hope; he had nothing of ſenſe to help his faith; his faith ſtood meerly upon the ſtrength of the word; he had a word of promiſe, and he ſtaggered not at the promiſe: p. 238he was ſo far from having any help to his faith, from ſenſe that he had all the diſcouragement and hinderance imaginable, the matter to be believed was, that God would give him a Son; for this he had the word of God. Thou ſhalt have a Son, ſaith God: his wife was paſt child-bearing; her womb was dead, inſomuch that ſhe laughed, when ſhe Gen. 18. 12.Gen 18:12heard the promiſe, and ſaid, Shall I of a ſurety bear a child, who am old? Abraham himſelf was beyond the age in which (ordinarily) children are begot; he was an hundred years old. But though he had no incouragement, but all imaginable diſcouragement from ſenſe, both on his own, and on his wives part, yet (ſaith the Apoſtle) he diſtruſted not; he ſtaggered not at the promiſe through unbelief. Thus he was ſtrong in faith; and thus he gave glory to God, ſaith the Apoſtle, giving him the honour of his power, of his truth and faithfulneſs, &c. and this faith was imputed to him for righteouſneſs, v. 21, 22. Now if the weakeſt faith (being true) be ſufficient to carry the ſoul to Heaven, much more ſhall a ſtrong faith: ſuch a faith as that of Abraham, the Father of the faithful do it.

6. Laſtly, Will it not ſatisfie thee (Chriſtian!) to tell thee thou art bleſſed? I have a good warrant to do that, Joh. 20. 19. (They are the words of our Saviour) to Thomas, Thou haſt ſeen (ſaith our Lord) therefore thou haſt believed: bleſſed are they that have not ſeen, and yet believed. You are (even out of Chriſts mouth) more bleſſed believing, p. 239when you do not ſee, than thoſe are who ſee, and therefore believe. But I ſhall enlarge no more upon this firſt ground of ſatisfaction for Chriſtians walking in the dark, and ſeeing no light. I proceed to the ſecond from the word conſidered, as it ſignifies to awake.

2. It ought to ſatisfie Chriſtians walking in the dark, as to ſenſible conſolations, to conſider that when in the reſurrection they ſhall awake, they ſhall be ſatisfied with the likeneſs of God. There is nothing more needful for the explication of the Propoſition, than I have already ſaid in the opening of ſome or other of the Propoſitions. In ſhort, the ſubſtance of what I intend, is this, that if it ſo pleaſeth God, that any child of his ſhould not only ſpend a great part of his life, without any ſenſible comforts, any witneſſings of the Spirit to his ſpirit: Nay, if the Lord ſhould call him to die without ſuch ſenſible evidences, yet he ought not to repine, or murmure againſt God; but to be ſilent before him, and truſt in him, chearfully conſidering, that though he dieth, he ſhall riſe again from the dead, and in the reſurrection he ſhall be fully, and abundantly ſatisfied with Gods full and glorious manifeſtations of himſelf unto him, when he ſhall be bleſſed in the full and glorious enjoyment of God to all eternity.

1. This is that which God hath agreed with us for; this is the penny for which he hath contracted. But of this I ſpake before.

2. This is infinitely more than any child of God hath merited, or can merit at Gods hand. p. 240It will be a great piece of the work of the Saints in Heaven, to admire that rich and infinite grace, which hath brought them thither. Yea, though we ſhould never ſee Gods face till we come in Heaven; yet we ſhall ſee free grace magnified in bringing us thither at laſt.

3. Laſtly, The ſatisfaction which the ſoul ſhall meet with when it comes in Heaven, will be infinitely more than will make us amends for all the diſſatisfactions all the hours of ſadneſs and darkneſs we have met with in this life: and infinitely more than will recompence us for all our faith and hope, all our watchings and waitings for and upon God. For our duties, we value them above the Scripture rate, if we count them better than menſtrous cloths, and filthy raggs, or reckon that they deſerve any thing at the hand of God other than wrath, and ſhame, and confuſion of faith. And (ſaith the Apoſtle, Rom. 8. 18. Rom. 8. 18.Rom 8:18I reckon that the ſufferings of this preſent time are not worthy to be compared with the glory which ſhall be revealed in us. Every one of you would eaſily determine this, were I able to ſhew you but a little of thoſe things, which eye hath not ſeen; nor hath ear heard; nor can 2 Cor. 13. 12. 1 Theſ. 1. 17. 1 Joh. 3. 2.2 Cor 13:121 Thess 1:171 John 3:2it enter into the heart of man to conceive. To open to you what it is to be ever with the Lord, to ſee him face to face, to ſee him as be is, to be like the Angels in Heaven, to have our bodies made like unto his glorious body, and our corruptible to put on incorruption. I ſay, were I able to open theſe, and other expreſſions, p. 241by which it hath pleaſed the Holy Ghoſt in Scripture to expreſs the ſtate of the children of God in glory, you would eaſily agree this with me, that the joyes and ſatisfaction in the likeneſs of God, which ſhall in Heaven be manifeſted to the ſouls of Gods people, ſhall abundantly recompence them, for all their hours of darkneſs. I have now done with the Explication of the Doctrine: I come to the Application, in which I ſhall be the ſhorter, becauſe it hath been wholly practical almoſt.

Ʋſe 1. In the firſt place, what we have heard, may inform us much concerning the Lot and Duty of Gods deareſt ſervants. As to their Lot,

1. They may (in this life) be tempted, perſecuted by men, deſerted by God, very much unſatisfied as to the Lords likeneſs, both in reſpect of holineſs and comfort: we are not by an intereſt in Chriſt priviledged from trials; we may have troubles without, and fears from within. By our turning into the waies of God, we make the world our enemy; by deſerting it, we inrage the Devil to a further enmity; indeed we engage God to be our Father, but he is a wiſe Father, who though he alwaies loves, yet ſometimes in prudence he frowns upon a child. But here we muſt diſtinguiſh betwixt a ſeeming deſertion, and a real deſertion; betwixt a total, and a partial deſertion; betwixt a deſertion as to the neceſſary influences of grace, and as to the p. 242leſs neceſſary influences of it; betwixt a deſertion for a time, and for ever: God cannot caſt on his people for ever; he cannot totally deſert them; he cannot withdraw the neceſſary influences of grace; the union betwixt Chriſt and the ſoul cannot be diſſolved; there can be no interceſſion of the ſtate of Juſtification; no total ſeparation of the Spirit from the ſoul, when once it hath taken up an habitation in it, but as to ſome influences of grace, not ſo neceſſary to ſalvation, as to conſolatory manifeſtations, as to degrees of quickening and ſtrengthening influences: God may forſake his Saints, and to ſuch a degree, that the ſoul may to it ſelf ſeem utterly forſaken.

2. Secondly, You have heard that it is not repugnant to the juſtice and goodneſs of God, to ſuffer his child to fall aſleep in death, without a ſatisfaction with Gods likeneſs, without ſuch ſenſible comforts as others may have. Light is ſown for the righteous; joy for the upright in … 1.heart: But it is like ſeed ſown into the earth, which comes up ſometimes ſooner, ſometimes later; ſometimes not till they come in Heaven, ſometimes ſoon after converſion; ſometimes they walk all their life time much in the light of the Lords countenance; ſometimes they have an April day, with viciſſitudes of light and darkneſs, gleams and ſhowers: ſometimes God appears to their ſouls in the very hour of death; they have been in darkneſs before, and then they cry out, (as the Martyr to his Brother Auſtin) He is p. 243come, he is come. Sometimes again, the light of this life, goes out in obſcurity to them, and they go out of this world weeping, yet carrying with them the precious ſeed of Faith and Love, they ſhall return in the reſurrection rejoycing, and bring their ſheaves with them. This may ſerve to regulate our expectations, that they riſe not too high for diſpenſations not abſolutely neceſſary to ſalvation, and to direct our charity, that we may not entertain uncharitable thoughts, nor paſs uncharitable cenſures upon thoſe whom we have ſeen in this life ſtrictly walking with God, yet not dying with ſenſible comforts.

3. Thirdly, The Children of God (as well as others) ſhall fall aſleep: Indeed their death is but a ſleep, and it ſhall not be a perpetual ſleep. Death ſhall taſte of them, but it ſhall not feed upon them. Lazarus ſleepeth (ſaith our Saviour) but I go to awake them. The children of God ſhall all ſleep; but the Lord will come to awake them; the laſt trump ſhall ſound, and thoſe who are dead in the graves, ſhall awake, and ſhall ariſe; they ſhall hear the voice of the Son of God, and live; their fleſh ſhall reſt, but it ſhall reſt in hope. The wicked alſo ſhall ſleep, and their bodies ſhall reſt, but in no hope of a better ſtate in the reſurrection; it were well for them, if they might indeed ſleep a perpetual ſleep, and wake no more. Thus far you have been informed p. 244of the Lot of Gods people, and further of their great priviledge, when they awake in the reſurrection, to be fully and abundantly ſatisfied with the Lords likeneſs. But in order to their priviledge, you have alſo been informed of their duty.

1 Branch. At all times to keep on beholding the Lords face in righteouſneſs; in the righteouſneſs of Jeſus Chriſt, in the righteouſneſs of an holy and innocent life and converſation; to keep a conſcience void of offence both towards God, and towards man; to be continually labouring to perfect holineſs in the fear of the Lord; to be much in prayer, much in the exerciſe of faith, hope, patience.

2. Eſpecially are they to take care that in their hours of darkneſs, they be not wanting to this duty. And further, doing this, they ought ſo far to be ſatisfied, as not to murmure, not to repine, not to think God deals hardly with them; but to be thankful, rejoycing themſelves in this confidence, that when they ſhall awake in the reſurrection, they ſhall have what their heart could wiſh; they ſhall be abundantly ſatiſfied with the Lords likeneſs. Thus far what you have heard ſerveth you for Inſtruction.

Ʋſe. 2. Secondly, What you have heard may reflect with ſome check and reproof, to p. 245many poor ſouls who truly fear God, yet are not come up in this thing to their duty. How many do we meet with in the courſe of our Miniſtry, who, though Chriſt be in them, the hopes of glory; though they cannot deny what God hath done for their ſouls; their ſouls tell them; they have put their truſt in God, and committed themſelves to the arm of everlaſting righteouſneſs; they dare not knowingly offend God, but make it their buſineſs, and herein exerciſe themſelves to keep a conſcience void of offence, both towards God and man; yet becauſe poſſibly at preſent they have not thoſe ſenſible reflections, which others have and they deſire, they cannot be ſatisfied, but are ready to complain, and murmure; and like a teachy child, to throw away, and deſpiſe all they have, becauſe they cannot obtain this which they ſo paſſionately deſire; they can ſee no ground of hope, they are perſwaded, that at laſt they ſhall go to Hell, and one day periſh with all their profeſſion; they can find no witneſſings, no ſealings of Gods Spirit. How often do we hear theſe, and ſuch like ſad expreſſions from them? But Chriſtians, I beſeech you conſider,

1. What God ſaid to Jonah, Do you well to be angry? do you well to repine and murmure? David Pſal. 25. 3. prayes they might be aſhamed who are tranſgreſſours without a cauſe: Are you not tranſgreſſours p. 246without a cauſe? hath not God given you more than you have earned? hath he not given you the penny you contracted with him for? why are you angry then? why diſcontented? why lift you up your voice againſt Heaven?

2. Again, How many thouſands are there in the world, who have (as creatures) as much claim to God as you, for whom the Lord hath not done ſo much for as he hath done for you: He hath given them portions in this life, and hath ſent them away; they have pleaſure, riches, honours, &c. but no faith, no hope, nothing of grace, no intereſt in Chriſt; they are dead in treſpaſſes and ſins, periſhing to all eternity: You only want a ſpiritual banquet; the moſt want ſpiritual bread, yet creatures under the ſame natural capacity that you are.

3. Though in one ſenſe you be not ſealed; yet in another ſenſe you are ſealed. You read in Scripture of the ſealing of the Spirit, Epheſ. 1. 13. chap. 4. 30. 2 Cor. 1. 22. Eph. 1. 13. 4. 30. 2 Cor. 1. 22.Eph 1:13Eph 1:4Eph 1:302 Cor 1:22We uſually interpret thoſe texts of Aſſurance, becauſe ſeals are uſed for confirmation: But poſſibly there is another ſenſe as agreeable to the mind of the Holy Ghoſt. A ſeal (you know) leaveth the ſignature or impreſſion of it upon the wax; the wax hath the image of the ſeal upon it. The Lords renewing and ſtamping his Image upon the ſoul, is a ſealing of it to the day of Adoption. There is a ſeal of Regeneration p. 247and Sanctification, as well as a ſeal of Aſſurance; and though the latter ſealing be infinitely ſweet, and pleaſant to the ſoul; yet the former is that which fitteth us for the Kingdom of Heaven; Without holineſs no man can ſee God. Is there not as much (think you) of the operation of the Spirit ſeen in ſanctifying, quickening, ſtrengthening a ſoul, as in comforting it, and aſſuring it of ſalvation? Is it our great miſtake that we will look upon nothing as the fruit of the Spirit, but joy and peace; certainly the renewing and ſanctifying of the ſoul is as much the operation of the Spirit; and the ſtrengthening and quickening of the ſoul, in the performance of duty, or in the reſiſtance of corruption, is as much the fruit of the Spirit in the ſoul, as comforting and refreſhing the ſoul is.

4. If God hath thus far inabled you, viz. to behold his face in righteouſneſs, and to watch for his likeneſs, he hath given you the neceſſaries of ſalvation, the things which accompany ſalvation. What you want, is only what a ſoul may want, and yet get to Heaven. Faith and Holineſs, they are the neceſſaries to ſalvation: a ſoul may go to Heaven without Joy and Peace; without Faith and Holineſs there is no ſalvation. When God hath given you the bread of life, have you not reaſon to be ſatisfied? Though you want that banquet with which he ſometimes p. 248is pleaſed to entertain the ſouls of his people?

The Example of this rare and eminent ſervant of God, might have at once (as to this thing) have inſtructed and reproved many unthankful, diſcontented, and repining Chriſtians. It had pleaſed the Lord to ſtrip her naked of moſt of her creature comforts; he had ſent ſuch meſſengers as he ſent to Job, to her, one after another, till at laſt death came to aſſure her all (as to this life) was gone; ſhe was under a ſad and inexpreſſible trial of affliction: It is true in this ſad and afflicted ſtate as to her outward concerns, ſhe had her lived intervals, ſome glimmerings of divine light: ſometimes Joy came over night, but ſorrow came again in the morning; the clouds returned after rain. That word, Col. 1. 27. Chriſt in you the hope of Glory, often refreſhed her; but her adverſary was buſie, her comforts inconſtant, her aſſurance little; yet ſhe lived in hope, and bleſſed God, and was thankful: ſhe endured violent pains, and in her ſuffering acted a ſtrong ſaith; and in the ſaddeſt diſtempers would cry out, Oh Sir, Satan would have me let go my hold on Chriſt, but I will truſt in God till I die: Though he kills me, yet I will truſt in him; tell me I pray (Sir) may I not? She died in hope: her very laſt words were I hope, I hope; to make good that of the wiſe man; that the righteous man hath hope p. 249in his death; and by hope I doubt not but ſhe is ſaved, and now ſeeing what ſhe hoped, and with ſo great patience waited for. Heark and be aſhamed, thou murmuring and unthankful Chriſtian, that art not ſo much as ſhe diſadvantaged from the providence of God, yet canſt not tell how to be ſilent, becauſe thou wanteſt conſolatory manifeſtations.

Ʋſe 3. In the third place; What you have heard in this diſcourſe may be uſeful to us for Conſolation.

1. On our own behalf.

2. On the behalf of others.

1. As to our ſelves, concerning our dark hours. The people of God are ordinarily very jeolous of their Saviours love, and very ſuſpicious of their own ſincerity; they know not how to truſt as the one, nor be confident as to the other, without the incouragement of comfortable reflections; nor how to believe they ſhall go to Heaven, if they go not to it in the fight of it. The wiſe man ſaith, a man knoweth not love nor hatred, by all that is before him in this life; ſo that none ought to determine of himſelf in this caſe, from any external diſpenſatious of providence. A Chriſtian may be poor, and afflicted, and yet a favourite of God; and as he ought not to judge himſelf from theſe more external diſpenſations; ſo neither ought he to judge himſelf from the want p. 250of ſenſible manifeſtations to his inward man. The child of God may walk in darkneſs: Job, David, Heman, Aſaph; all had their dark hours: if therefore that be our lot, yet this is no ground of diſcouragement to us; no ground for any ſad concluſion againſt our ſouls, as to their beſt intereſts.

2. Again, what we have heard, affords us a great comfort againſt the fear of death. The Scripture calleth death, The King of terrours. Job 18. 14.Job 18:14And the Apoſtle ſaith, that even Gods people (through the fear of it) are all their life time Heb. 2. 14.Heb 2:14ſubject to bondage. It is the common portion of all the Sons of men. It is appointed for all men once to die; and it is our great intereſt to arm our ſelves againſt the fears of it: you have heard from the former diſcourſe,

1. That death is but a ſleep.

2. That it is not a perpetual ſleep, but a ſleep from which we ſhall awake.

3. That at our awaking out of that ſleep, we ſhall be ſatisfied with Gods likeneſs.

1. I ſay (firſt) death is but a ſleep. It is not an annihilation of a man, that miſapprehenſions of it make it terrible to a man in his natural capacity. It is not (to the child of God) the ſecuring of a perſon to the Judgement of the great day. In this notion unbelievers have reaſon to conſider it, what is it then? It is but a ſleep. This gentle notion of death, ſhould take the terrour of it off our ſpirits: no man is afraid to go to ſleep; why ſhould we be more afraid to p. 251die but for unbelief and a reproving conſcience?

2. Were it indeed a perpetual ſleep, there would be leſs of relief in it; but there ſhall be an awaking out of this ſleep: though the night be long, there ſhall be a morning. This doctrine of the Reſurrection is indeed the great argument of comfort againſt death. The Apoſtle having mentioned it to the Theſſalonians, to relieve them as to their ſorrow for their friends aſleep in the Lord, concludes, wherefore comfort your ſolves with theſe words.

3. But yet the feaſt to which we ſhall awake in the Reſurrection, is of a further conſequence, to relieve us under diſturbances of this nature. This was that which cleared the Martyr, that although he had an ill Supper, he ſhould have a good breakfaſt.

The ſleep of death, is not like the ſleep the Prophet ſpeaks of. When a man dreams he is at a feaſt, and when he awaketh behold he is an hungry. Indeed there is no dreaming in this ſleep; but when the child of God awaketh from it in the reſurrection, he ſhall awake to a feaſt, not an imaginary, but a real feaſt, where he ſhall be filled with the likeneſs of God to all eternity.

3. Branch. Laſtly, What we have heard adminiſters great conſolation to ſuch as mourn for their friends fallen aſleep in the Lord. Have we had any friends, who have made it their p. 252buſineſs to behold the face of the Lord in righteouſneſs, and to watch for the Lords likeneſs, who herein have exerciſed themſelves to keep a conſcience void of offence both towards God, and towards men; and poſſibly have had their ſad hours for a long time ſitting in darkneſs, and ſeeing no light; and whoſe Candle poſſibly hath at laſt gone out in obſcurity, as to viſions of peace? They have indeed died, breathing and thirſting after God, hoping and truſting in God, and quietly committing their ſelves unto him; but not being able to ſay, Lo this is my God, I have waited for him; this is my God, I have waited for him; I will rejoyce and be glad in his ſalvation. I ſay, have we known any ſo? have we had at any time any ſuch friends, under ſuch circumſtances? poſſibly we have been troubled, and have had ſad thoughts for them; but there is no reaſon; what though they have fallen aſleep, they ſhall awake; what though they fell aſleep not ſatisfied, they ſhall be ſatisfied with the Lords likeneſs, when they awake, they ſhall be ſatisfied. There are thouſands that die without any ſuch troubled thoughts. Some it may be with bold and groundleſs confidences, who will awake with terrour and trembling. There be many that ſhall in that day ſay, Lord, Lord, open unto us, have we not prayed in thy name, and prophecied in thy name, and in thy name caſt out Devils? to whom the Lord ſhall ſay, Matth. 7.Matt 7Depart from me, I know you not, you workers of p. 253iniquity. But there is no ſoul who hath truly believed in the Lord Jeſus Chriſt, who hath walked ſtrictly and cloſely with God, and made it his, or her buſineſs to ſerve the Lord in truth; to mortifie his, or her luſts and corruptions; but though it may live in the dark, and (it may be) die in ſome diſſatisfactions, but that ſoul ſhall awake in a glorious reſurrection, and ſo awaking ſhall be ſatisfied, and filled with the conſolations of God. Mourn for looſe walking Profeſſors, who have lived here without any fear of God, or any care to pleaſe God; and yet when they die, have talkt of full perſwaſions, and been full of preſumptuous confidences; but be not troubled for holy and gracious ſouls, whoſe lives have been full of faith and holineſs: though it may be they have had their fears while they lived, and a dark hour when they died hath clouded them, yet doubt not of them; mourn not for them; thoſe perſons have not died without hope; do not you mourn as thoſe without hope; their ſalvation is certain, whether it hath been aſcertained to them, or no, hoping in God, committing their ſouls unto God, truſting in him, walking with him, they ſhall not be aſhamed: trouble not your ſelves for them; though they fall, they ſhall riſe; though they ſleep, they ſhall awake, though through a too much love-jealouſie, or through the wiſe diſpenſation of God; when they fell aſleep, they were unſatisfied; yet when in the reſurrection p. 254they ſhall awake, they ſhall be ſatisfied, ineſſably, plenteouſly, abundantly ſatisfied with the Lords likeneſs; and in the joy of that glorious day, they ſhall forget all their former ſorrows.

Ʋſe 4. What you have heard may be applied by way of Caution,

1. To all ungodly impenitent ſinners, ſuch as never beheld the face of God in righteouſneſs, nor at all watch for his likeneſs, yet live without any fears, it may be with ſtrong confidences, and doubt not of being ſatisfied with the Lords likeneſs in the reſurrection of the juſt. Oh! the preſumptuous groundleſs hopes of an infinite number of Hypocrites! they make no queſtion of ſalvation, and think it great uncharitableneſs for any to doubt of their eternal welfare; yet whoſo obſerveth their lives, ſeeth them neither exerciſing a good conſcience towards God nor man; inſtead of walking in righteouſneſs, they live in all manner of wickedneſs, yet they will tell you, they hope to be ſaved by Jeſus Chriſt; they are of the number of thoſe whom the Apoſtle ſpeaks of, who are dead in treſpaſſes and ſins, who ſtill have their converſation in the world, according to the power of the Prince of the Air, who lives and works in the children of diſobedience, and walk fulfilling the luſts of the fleſh, and the deſires of the mind, without Chriſt, and his righteouſneſs, ſtrangers to the Covenant of Promiſe, having no p. 255true ground of hope, living without a God in the world, in all neglect of duty towards God and man; yet theſe men hope to be ſaved; theſe men hope in the reſurrection, that they alſo ſhall be filled with the likeneſs of God. I ſhall but offer one text of Scripture to ſuch bold preſumptuous ſinners; it is that in Deut. Deut. 29. 18, 19, 20.Deut 29:18Deut 29:19Deut 29:2029. 18, 19, 20. Leſt there ſhould be amongſt you man, or woman, or family, or tribe, whoſe heart turneth away this day from the Lord our God, to go and ſerve the gods of theſe Nations, leſt there ſhould be amongſt you a root that beareth gall and wormwood. And it cometh to paſs, that when he heareth the words of this curſe, that he bleſs himſelf in his heart, ſaying, I ſhall have peace, though I walk in the imagination of my heart, to add drunkenneſs to thirſt. The Lord will not ſpare him, but then the anger of the Lord, and his jealouſie, ſhall ſmoak againſt that man, and all the curſes that are written in this Book, ſhall be upon him, and the Lord ſhall blot out his name from under Heaven, and the Lord ſhall ſeparate him to evil, out of all the tribes of Iſrael, according to all the curſes of the Covenant, that are written in this Book of the Law, &c. None can hope for the ſavour of God here or hereafter, but thoſe only who are clothed with the righteouſneſs of Chriſt, and who live an holy and righteous converſation before God, declining all manner of ſin and wickedneſs, and doing the whole will of God; and ſuch who in this courſe of life (through the grace of God p. 256inabling them) ſhall be found believing in God, and waiting for him in thoſe waies of holineſs and well pleaſing in his ſight.

Others indeed may pretend that they hope; but indeed, could you look into the ſecrets of their ſouls, you would find them without any true hope, not attending to the eternal concerns of their ſouls, while they are in health and at liberty, they are perfectly careleſs, neither hope nor fear much: when God alarums them with a conviction, a terrour of conſcience, or a ſickneſs, that looks as if it would determine their daies, then they begin to conſider; and as drowing men lay hold of every ruſh, every twig, never conſidering whether it hath in it ſtrength enough to bear them; they lay hold upon every thing as a ground of hope. God made them, and therefore they hope he will not damn them, (as if Hell were prepared for none.) Chriſt died for all; as if (ſuppoſing that were true) all therefore ſhould be ſaved: They have been good Church-men, paid every man his own; they have been no drunkards, no ſwearers, &c. Theſe, and ſuch like foundations of hope they lay; but (ſaith Job) Where is the hope of the Hypocrite, when the Lord takes away his ſoul? And again, Job 8. 11, 12, 13, 14, 15. Can the Ruſh grow up without mire? or the Flag without water? while it is yet in its greenneſs, and not cut down, it withereth before any other herb: So p. 257are the paths of all that forget God; and the Hypocrites hope ſhall periſh, whoſe hope ſhall be cut off, and whoſe truſt ſhall be a Spiders web; he ſhall lean upon his houſe, but it ſhall not ſtand; he ſhall hold it faſt, but it ſhall not indure.

2 Branch. Again (as I before hinted to you) what you have heard muſt be cautiouſly underſtood, and practiſed by Gods people. I told you, that ſuch as fear the Lord; ſuch as are inabled by him to behold his face in righteouſneſs, and to watch for his likeneſs, though they ſee not Gods face in viſions of peace; though they live; though God calleth them to die in the dark, yet they ſhould be ſatisfied; but how ſatisfied, you have alſo heard; not ſo, as to ſit down and think they have enough, and never look after the light of Gods countenance; no, this is impoſſible; it is their duty to be ſo far ſatiſfied, as not to murmure, not to repine; but not to be ſo ſatisfied, as not to cry, and pray unto God for further diſcoveries of himſelf unto their ſouls. But it is more than time I ſhould ſhut up this diſcourſe.

Ʋſe 5. Laſtly, This Doctrine may be applied by way of Exhortation, and it looks upon all perſons.

1. Ʋpon unrighteous creatures. Such as are in a ſtate of ſin, without the imputed righteouſneſs of Chriſt, without any care of themſelves, p. 258as to a righteous converſation. That they would return from the vanity of their courſes unto God, and labour for a ſtate of Righteouſneſs. There are many Arguments in Scripture to inforce this. The unrighteous ſhall not inherit the Kingdom of God, 1 Cor. 6. 9. The righteous Lord loveth righteouſneſs, Pſal. 11. But I ſhall only inſiſt upon what I find in the text. You have heard what I mean by righteouſneſs, and may eaſily apply what I have already ſaid, to inform you what it is to be in a ſtate of righteouſneſs, viz.

1. To be clothed with the righteouſneſs of him who is the Lord our Righteouſneſs.

2. To lead a converſation holy in every thing, and conformable to the mind and will of God. Watching againſt ſin, and all temptations to ſin, and watching to all duty; both thoſe of an holy communion with God, and thoſe of an holy converſation before God. Two great Arguments to inforce this Exhortation may be drawn from my diſcourſe.

1. This is the only way to behold the Lords face. No way to behold Gods face in this life, but in righteouſneſs. No hopes hereafter to behold his face in glory, but in righteouſneſs. Men may pleaſe themſelves with dreams, and flatter themſelves with vain hopes; but no man in this life ſeeth any thing of God; no man enjoyeth any thing of God but the righteous man. The Lord heareth not p. 259ſinners; the Lord accepteth not the unrighteous perſon; nor can any (without righteouſneſs) ever hope to behold the face of the Lord in glory. Thoſe who are not clothed with the righteouſneſs of Chriſt ſhall indeed behold the Lords face in the day of Judgement, but it ſhall be his angry face; and it ſhall be againſt their will that they behold the Lords face then; for they ſhall hide themſelves in mountains, and rocks, and dens, and ſhall cry to the mountains, and to the rocks to fall on them, and to hide them from him who ſitteth on the Throne. They indeed ſhall be filled, but it ſhall be with their own waies, (for the recompence of their hands ſhall be given them) and with the Lords wrath, and vengeance on them for their ſins; for this they ſhall have at the Lords hand; they ſhall lye down in ſorrow. Thoſe alone, who while they lived, beheld the face of God in righteouſneſs, ſhall enjoy any thing of God here, or in the life which is to come. They only ſhall hear that bleſſed ſentence, Come you bleſſed of my Father, inherit the Kingdom prepared for you. This is my firſt Argument.

2. It is no ſmall thing that righteous perſons have enough in this life, even in their darkeſt hours, to give them ſatisfaction. A ſinner hath not enough when he is at the fulleſt, to give him a ſatisfaction; his eye (even then) will not be ſatisfied with ſeeing; nor his ear with hearing; nor his hand with griping; he will never have enough: yet in his life he takes his p. 260portion, Son, remember (ſaith Abraham in that Parable, Luk. 16. 24.) that in thy life time thou hadſt thy good things. But now ſee the ſtate of a child of God: take him when he is loweſt, he hath what is reaſonably enough to give him ſatisfaction: it may be he hath not at all times his overflowings of joy, his ſpiritual ſuperfluities (as I may call them) but he hath the perpetual feaſt of a good conſcience. Are not theſe two things enough to perſwade ſome ſoul into a ſtudy, and l…bour after righteouſneſs? is it nothing to have communion with God, to behold his face? it is the happineſs of the bleſſed Angels to be ever beholding the face of God; and certainly man is not capable of a greater priviledge than this is. It is the happineſs of Heaven to behold him as he is, to ſee him face to face; and is this no ingagement to lay upon you to ſeek righteouſneſs; to tell you, that if you get into a ſtate of righteouſneſs, you ſhall be ſome of them who ſhall ſee the face of God another day in glory, who ſhall be heirs of glory, and joynt-heirs with the Lord Jeſus Chriſt: Are your luſts more worth than Heaven? and your carnal pleaſures more valuable, than the pleaſures of beholding God, and being ſatisfied with his likeneſs?

2 Branch. Laſtly, What you have heard may be of uſe to perſwade you that fear the Lord, to your duties under the ecclipſes of divine love. It is the great buſineſs of a Chriſtian to ſtudy, and know, and practiſe what is his duty p. 261in every eſtate. You have heard that it is the lot of Gods people, ſometimes to walk in the dark, and ſee no light; what their duty is under ſuch a diſpenſation, I have at large ſhewed you; I beſeech you that you would be conſciencious in the performance of it.

1. Do not murmure or repine againſt God; he doth you no wrong.

2. Do not you leave beholding God, though it pleaſeth not God to look upon you with ſuch a kind aſpect, as (poſſibly) you d…ſire. Do not give over your waiting upon him in prayer, and in all his Ordinances. But on the contrary.

1. Appear often before him in the righteouſneſs of Chriſt, and plead that with him.

2. Walk cloſe with God, perfecting holineſs in the fear of the Lord.

3. Keep your watch; take heed of ſpiritual ſleep, giving way to temptation, or to your own corruptions.

4. Believe for that which you do not ſee; hope for him whom you cannot yet behold; and with patience wait for the Lord: Never yet was a waiting ſoul aſhamed, nor a believing ſoul confounded: never yet did an holy ſoul periſh. Do this, and ſatisfie your ſelf with holy David, That when you awake in the Reſurrection of the Juſt, you ſhall be abundantly ſatisfied with the Lords likeneſs; and

Comfort your ſelves with theſe words.