Sermons, Sermon 6
SERMON, VI.
PREFACE.
WHat shall it profit a Man, if he gain the whole World, and lose his own Soul, said our Saviour, who was to lay down a ransom for it, and knew well that it would cost infinitely more than the World was worth, yet the most of Men value their own Souls, at a far lower rate than the whole World, losing them for broken morsels of it; yea many times for vain hopes that are never accomplished; And as these Men make a miserable bargain, so by the contrary, they that lose the World, or any thing Worldly, yea though it were the whole, to save their Souls, make a profitable loss of it. Nature teaches Men to hazard and lose all for the life of the Body, rather than lose it. (Although it prove many times very uncomfortable by the lose of these outward things,) and yet the most part of Men pass their whole life-time without one serious thought of the exellency and importance of their Souls, whose life and Happiness is of a higher nature, and neither consists in, nor depends upon any thing here below. Hence it is, that while they use the helps of this present life, and the defences of it when it is in danger, and use them with so much diligence and attention; The means of that better life▪ of their better part, their Souls, they either use not at all or so slightly and coldly, that they never find Salvation in them. You may find it some way in your selves, the threatnings and preparations of Men against you have awakened and rowsed you more to think upon means of your temporal safety; but how few are sensible, and afraid of the wrath of God, who, as our Saviour tells us, can kill both Body and Soul, and cast them into Hell; you want not freequent advertisement from the Word of God, so plentifully Preacht, that many are perishing; one part in gross Ignorance of God, another in Profane, and Licentious living, and the greatest part in a formal and lifeless profession of Religion, without the power of it, and yet where are they that lay it to heart, and bestir themselves to rescue their Souls from destruction? Certainly whatsoever Men profess, it is unbelief that is the cause of Impenitence; Men are not convinced of the purity of Gods nature, nor sensible of the impurity of their own, therefore they apply not themselves in good earnest to the work of Repentance, and Reformation, the liveliest part of it. Labour then for a more active and practical knowledge of God and Divine truths, such as may humble and renew your Souls, not only that you may be delivered from outward troubles that threaten you; but much more, that you may escape the wrath to come. And because neither the Word Preached, nor Judgments, nor Mercies, that are set before you, are sufficient to quicken a dead Soul, or soften a hard Heart, without the effectual concourse of the Spirit of God, let us have recourse to the Throne of Grace, by humble and earnest Prayer, in the Name and Mediation of Jesus Christ.
Psal. XLII. 8.
Yet the Lord will command his loving kindness in the day time, and in the night his Song shall be with me, and my prayer unto the God of my life.
MAN is born to trouble as the sparks fly upwards, saith Eliphaz, Job 5. 7. And as it is the corruption and sinfulness of his Birth and Nature that has exposed him to trouble, so Nature usually sets him at work, to look out for such things as may preserve, and deliver him from trouble, or at least, mitigate and temper the bitterness of it. And because there is not any one worldly thing that hath either certainty or sufficiency enough to serve at all times, therefore worldly and natural men are forced to make use of variety, and are but badly served with them all. The believing Soul hath but one comfort whereon he relies, but it's a great one, which alone weighs down all the rest. Bread strengthens, and Wine makes glad the heart of Man, Psal. 104. 15. But God is the strength of my heart (says the Psalmist) Psal. 73. 20. and the gladness of it too. Thou hast put gladness in my heart more than they have, when their corn and wine increaseth; and therefore, while the rest are seeking after some scattered crumbs of goodness in the Creatures, Who will shew us any good? He fixes his choice upon this one thing, The light of God's countenance; and it is the constant assurance of this, that upholds him; waves beat upon him, yea, and go over him, yet the Lord will command his loving kindness to shine upon him.
In this Psalm, we may perceive the Psalmist full of perplexed thoughts, and that betwixt strong desires and griefs, and yet, in the midst of them, now and then, some advantage, and intermixing strains of Hope, with his sad complaints; for, immediately before, we heard nothing but the impetuous noise of many waters, deep calling unto deep. In the former verse, we have there, as it were, a touch of the sweet sound of David's Harp, Yet the Lord will command his loving kindness in the day time.
In the words we have David's confidence, and David's purpose, the one suiting very well with the other. His Confidence in God's loving kindness; Yet the Lord will command his loving kindness. And his purpose; And in the night his song shall be with me.
It is true, those words (in the night his song shall be with me) may be taken as a part of the expression of his confidence, taking his Song, for the matter or subject of the Song, the goodness of God; as if he should say, both in the day, and in the night, I shall find the sweet fruits of God's favour and loving kindness. But not excluding that, I rather take it intended, as his resolution, that it should be his custom, in the quiet Season of the Night, to look back upon God's goodness manifested to him in the actions and occurrences of the Day; and thus encertaining his Soul with that secret discourse, he would stir it up to the praises of his God, and withal, would joyn Prayer for the continuance, and further manifestation of it. David (as is hinted before) intermixing strains of Hope, not that faint and common hope of possibility, or probability, that after stormy days it may be better with him, but a certain hope that shall never make ashamed; such a hope as springs from faith, yea, in effect, is one with it. Faith rests upon the goodness and truth of Him that hath promised, and Hope raising it self upon Faith so established, stands up and looks out to the future accomplishment of the promise. Therefore the Apostle, Heb. 11. 1. calls Faith The substance of things hoped for, foreign, And the evidence of things not seen; of all other wavering hope, here's, they say, true, Spes est nomen boni incerti. But this can say, The Lord will command his loving kindness, &c.
The Lord will command] What a sudden change is here! Would you think this were the same man that was even now almost overwhelmed? Thus Faith always conquers, though seldom or never, without hard conflict, not only assaulted by troubles without, but, which is worse, by Incredulity within; nor assaulted only, but many times brought under, yet does it not succumb and give over, knowing, that even after many foils, yet in the end it shall overcome.
His confidence you may consider, first, oppositely, and then positively, or simply in it self. Oppositely both to his present trouble, and to his complaints, wherein this trouble is exprest, and that is fitly implyed, though it be not in the Original.
Though the multitude and weight of Jobs Afflictions, did force out of him some bitter words, and made him look back upon the day of his Birth, and curse it, yet Faith recovers him from his distemper, and makes him look forward with joy, even as far as to the blessed day of his Resurrection, Job 19. 25. I know that my Redeemer liveth, and that he shall stand, at the latter day, upon the earth: And though after my skin worms destroy this body, yet in my flesh shall I see God.
The former words of impatience he spake indeed, but he adheres to these, and wishes that they were written with an Iron Pen, and Engraven to abide for ever. Therefore we hear of him again in Scripture, as a righteous and patient man, but of these words of his impatience not a word. In the 77 Psalm, what sad Expostulations are these the Psalmist uses, Will he be favourable no more? Is his mercy clean gone for ever? Doth his promise fail for evermore? Hath God forgotten to be gracious? Hath he in anger shut up his tender mercies? But see how he corrects them, ver. 10. Then I said, this is my Infirmity, but I will remember the years of the right hand of the most High. Thus Jonah, 2 Chap. ver. 3, 4. much like this, but there, literally true. And here deep calls unto deep, yet in the midst of those deeps, Faith is not drowned, you see it lifts up its head above water; Yet the Lord will command, &c. Yea, though it takes particular notice of God's hand in the affliction, yet it goes not to another hand for comfort. Thy Waves and thy Billows; yet that same God, whose Waves are like to destroy me, will ere long command his loving kindness to shine upon me. Though he slay me, yet will I trust in him. A wonderful expression of Faith. He says not, though he afflict me sore, but though he slay me; not though evil men or Satan should do it, but, though he slay me, yet will I trust in him. What troubled mind can imagine any thing harder against it self than this?
1. Learn then to check these excessive doubts and fears, by some such resolute word as this: Turn the promise, first upon thy self, and then upon God: Consider that he hath promised Life Eternal to Believing, and then say, Tho▪ I saw his hand, as it were, lift up to destroy me, yet from that very hand will I expect Salvation; for I have his word engaged for it, that if I believe I shall be saved. I do not say, that a Soul under temptation can assure it self, that God is already reconciled to it (and herein possibly lies oftentimes the mistake) for this reflex act of assurance, though it be our duty to seek after it, it self is rather a gift and reward than a duty; but the direct and proper act of Faith is of perpetual use and necessity, and then most, when there is least sense of assurance, and it is no other but a recumbency or reliance, rolling over of the Soul upon free mercy: That which breeds us much perplexity, is, That we would invert God's order. If I knew (say some) that the Promise belonged to me, and Christ were a Saviour to me, I could believe; that is to say, would first see, and then believe. But the true method is just contrary, I had fainted says David, unless I had believed to see the goodness of the Lord. He believed it first, and saw it afterwards. And in this same Psalm, labouring to still his disquieted Soul, by elevating it above his troubles, to look upon his God; he says to it, Hope in him now, and ere it be long, thou shalt praise him for the help of his coun…enance, even while his countenance is with-held. And thus Faith ought to triumph over Spiritual fears and difficulties.
2. How incongruous is it, that outward dangers or trials should over-match it; will you trust God, upon his Word, for Salvation and Eternal Happiness, and be diffident for the safety and needful Blessings of this Temporal Life, which life, in comparison, is but a moment, and the best things of it but dross? Consider that you dishonour Faith exceedingly, and degenerate from the believing Saints of former Ages. Indeed, the Promises of this Life, and that which concerns it, (though Godliness with them) yet they are not so absolute, nor are they so absolutely needful for you; but considering the Wisdom and Love of your Heavenly Father, learn to compose your minds by it.
I will not be afraid, though ten thousands of the people set themselves against me round about, says David, Psal. 3. 6. And lest you think him singular, in the 46 Psalm, it is the joint-voice of the whole Church of God, We will not fear, though the earth be removed, and the mountains be cast into the midst of the Sea: Though the waters thereof roar and be troubled; though the mountains shake with the swelling thereof. There is a river, the streams whereof make glad the City of God: The holy place of the tabernacle of the most high God is in the midst of her; she shall not be moved. That is the way to be immoveable, in the midst of troubles as a Rock amidst the Waves. When God is in the midst of a Kingdom or City, he makes it firm as Mount Sion, that cannot be removed. When he is in the midst of the Soul, though Calamities throng about it on all hands, and roar like the Billows of the Sea, yet there is a constant Calm within, such a Peace as the World can neither give nor take away. On the other side, what is it but want of lodging God in the Soul, and that in his stead, the World is in the midst of mens Hearts, that makes them shake like the leaves of Trees at every blast of danger? What a shame is it, seeing natural men, by the strength of Nature, and help of Moral Precepts, have attained such undaunted resolution and courage against outward changes; yet they that would pass for Christians, are so soft and fainting, and so sensible of the smallest alterations. The advantage that we have in this regard is infinite; what's the best ground-work of a Philosophers constancy, but as moving sands in comparison of the Rock that we may build upon? But the truth is, That either we make no provision of Faith for times of Trial, or if any we have, we neither know the worth, nor the use of it, but lay it by, as a dead unprofitable thing, when we should most use and exercise it. Notwithstanding all our frequenting of God's House, and our plausible profession; Is it not too true, that the most of us either do not at all furnish our selves with these spiritual arms, that are so needful in the militant Life of a Christian, or we learn not how to handle them? and are not in readiness for Service, as was the case of that improvident Souldier, whom his Commander found mending some piece of his Armour, when they were to give Battle. It were not amiss before Afflictions overtake us, to try and train the mind somewhat by supposing the very worst and hardest of them. To say, What if the Waves and Billows of adversity, were swelled and flowing in upon me; Could I then believe? God hath said, I will not fail thee, nor forsake thee, with a heap of negations, in no wise, I will not, he hath said, when thou passest through the fire and through the water I will be with thee. These I know, and can discourse of them. But could I repose and rest upon them in the day of Trial? put your Souls to it, is there any thing or person that you esteem and love exceedingly; say, What if I should lose this? Is there some evil that is naturally more contrary and terrible to you than many others? Spare not to present that to the imagination too, and labour to make Faith Master of it before hand in case it should befal you, and if the first thought of it scare you, look upon it the oftener, till the Visage of it become familiar to you, that you start and scare no more at it, nor is there any danger in these thoughts: Troubles cannot be the nearer by thus thinking on them: But you may be both safer and stronger, by breathing and exercising of your Faith in supposed cases. But if you be so tender spirited, that you cannot look upon Calamities so much as in thought or fancy, how would you be able for a real encounter? No, sure. But the Soul that hath made God his stay, can do both; see it in that notable resolution of the Prophet, Habakkuk. 3. 17. Although the Fig-tree shall not blossom, neither shall fruit be in the vines, the labour of the olive shall fail, and the fields shall yield no meat, the flock shall be cut off from the fold, and there shall be no herd in the stalls: Yet I will rejoyce in the Lord I will joy in the God of my Salvation. The Lord God is my strength. And in David, Psal. 23. 4. Yea, (says he) though I walk through the valley of the shadow of Death, I will fear no evil, for thou art with me, thy Rod and thy Staff, they comfort me. You see how Faith is as Cork to his Soul, keeping it from sinking in the deeps of Afflictions: Yea that big word which one says of his morally just Man is true of the believer, Si fractus illabatur orbis. Though the very Fabrick of the World were falling about him, yet would he stand upright, and undaunted in the midst of its ruins.
In this confidence considered in it self, we may observe the Object of it; The loving kindness of the Lord. 2. The manner or way by which he expects to enjoy it; The Lord will Command it. 3. The time; in the day.
His loving kindness.] He says not, return to the House of God for deliverance from the heavy oppression and sharp reproaches of the Enemy, which would have answered more particularly and expressly to his present griefs, but his loving kindness. And the reason of thus expressing himself, I conceive to be two fold. 1. In the assurance of this is necessarily comprised the certainty of all other good things. This special favour and benignity of the Lord, doth engage his Power and Wisdom (both which you know are infinite) to the procurement of every thing truly good for those whom he so favours; Therefore it is that David chuses rather to name the streams of particular mercies in this their living Source and Fountain, than to specifie them severally. Nor is it only thus more compendious, but fuller too, which are the two great advantages of Speech, and this I take to be the other reason. 2. A Man may enjoy great deliverances, and many positive benefits from the hand of God, and yet have no share in his loving kindness. How frequently doth God heap Riches, and Honour, and Health on these he hates, and the common gifts of the Mind too, Wisdom, and Learning, yea the common gifts of his own Spirit, and gives a fair and long day of external prosperity, to those on whom he never vouchsafed the least glance of his favourable Countenance yea, on the contrary, gives all those specious gifts to them with a secret curse as here; as he gave a King in wrath to his people, so he often gives Kingdoms in his wrath to Kings. Therefore David looks higher than the very Kingdom which God promised him, and gave him, when he speaks of his loving kindness. In a word, he resolves to solace himself with the assurance of this, though he was stript of all other comforts, and to quiet his Soul herein, till deliverance come, and when it shall come, and whatsoever mercies with it, to receive them as fruits and effects of this loving kindness. Not prizing them so much for themselves, as for the impressions of that love which is upon them, and it is that Image and Superscription that both engages and moves him most to pay his tribute of praise. And truly this is every where David's temper; his frequent distresses and wants never excite him so much to desire any particular comfort in the Creature, as to intreat the presence and favour of God himself: His saddest times are, when to his sense, this favour is eclipsed. In my prosperity I said I shall not be moved. And what was his adversity that made him of another mind? Thou hiddest thy face and I was troubled. This veri…ies his position in that same Psalm. In thy favour is Life. Thus in the 63. Psalm at the beginning, My Soul thirsteth for thee in a dry Land where there is no water, not for water where there is none, but for thee where there is no water. Therefore he adds in the 3. verse, Thy loving kindness is better than Life, and all that be truly wise, and of this mind, will subscribe to his choice. Let them enjoy this loving kindness and prize it, that what ere befalls them, their happiness and joy is above the reach of all calamities, let them be derided and reproached abroad, yet still this inward perswasion makes them glad and contented, as a rich Man said, though the people hated and taunted him, yet when he came home and lookt upon his Chests, Egomet mihi plaudo domi? With how much better reason do Believers bear out external injuries, what inward contentment, when they consider themselves truly enricht with the favour of God? And as this makes them contemn the contempts that the World puts upon them, so likewise it breeds in them a neglect, and disdain of those poor trifles that the World admires. The Sum of their desires is (as that Cynicks, was of the Sun-shine) that the rays of the love of God may shine constantly upon them. The favourable aspect and large proffers of Kings, and Princes, would be unwelcome to them, if they should stand betwixt them and the sight of that Sun. And truly they have reason. What are the highest things the World affords? What are great Honors and great Estates, but great Cares and Griefs well drest, and coloured over with a shew of pleasure, that promise contentment, and perform nothing but vexation? That they are not sa…isfying is evident, for the obtaining of much of them doth but stretch the appetite, and teach Men to desire more? they are not solid neither, will not the pains of a Gout, of Strangury, or some such malady (to say nothing of the worst, the pains of a guilty conscience) blast all these delig…t…? What relish finds a Man in large Revenues, and …a…ely Buildings, in high Preferments, and honour able Titles, when either his Body or Mind is in anguish. And besides the emptiness of all these things, you know, they want one main point, Continuance. But the loving kindness of God hath all requisites to make the Soul happy. O satisfie us early with Goodness or Mercy, (says Moses) That we may rejoyce and be glad all our days, Ps. 90. 14. There is fulness in that for the vastest desires of the Soul, satisfie us, there is solid contentment that begets true joy and gladness, and there is permanency, all our days. It is the only comfort of this Life, and assurance of a better. This were a large Subject to insist on, but certainly the naming of his loving kindness should beget in each heart, an high esteem of it, an ardent desire after it. And if it do so with you, then know that it is only to be found in the way of holiness. He is a holy God, and can love nothing that's altogether unlike himself; There must always be some similitude and conformity of nature to ground kindness and friendship, and to maintain it; that saying is true, idem velle & idem nolle firma amicitia. What gross self flattery is it, to think that God's loving kindness can be towards you, while you are in love with Sin, which he so perfectly hates? How can the profane Swearer or voluptuous Person, or the Oppressor, and Covetous, or the close Hypocrite (worse than any of them) rest upon the loving kindness of the Lord in the day of troubles? No sure. But the terror of his wrath shall be added to all their other calamities; and they shall find it heavier than all the rest. God will not pour this precious Oyl of gladness, this perswasion of his love, into filthy Vessels, even his own Children, when they grieve and sadden his holy Spirit by unholiness, shall be sadly punished by the withdrawing of these comforting and sensible expressions of his Love.
Labour then you that as yet never tasted of this Love, to know what it means; forsake and hate that which hitherto hath made you strangers to it; for if you obtain this, it shall comfort you when these things cannot, but would rather prove your greatest torment. And you that have received any Testimonies of it, entertain it carefully, for it is your best comfort both in your best days, and in your worst days too.
You would all gladly be delivered from these many evils that threaten you, for many they be indeed, and Peace is a great blessing. But suppose you were secured from all these fears, and he should command a sudden calm (which t…uly he can do) would you then think your se…ves happy. That life of yours which you so fear to lose by Fire or Sword, though you had Peace, would ere long fall into the hands of some Ague, or Fever, or Consumption, and perish by them, or at the longest a few years will end it, it is a lighted Candle, that though no Body blow out, will quickly burn out of it self. But this loving kindness is not so short-lived, it shall last as long as your Souls; and so long as it lasts, they shall be happy. Those goods that you fear shall be pillaged, and spoiled in War, how many hazards are they subject to even in Peace? Solomon tells you, That Riches oftentimes (though no body take them away) make themselves wings, and fly away. And truly many times the undue sparing of them, is but the letting of their wings grow; which makes them readier to fly away, and the contributing a part of them to do good, only clips their wings a little, and makes them stay the longer with their owner, (but that by the way) Howsoever in the day of death, and in the day of wrath, as Solomon says, they profit nothing at all. So then though you may desire that God would command deliverance for you; yet, if you would be truly happy, your greater and more earnest suit would be, That he command his loving kindness to appear to your Souls; and having once obtained this, you may possibly be persecuted, and endure hard Trials: But one thing is made sure, you cannot be miserable, nor shall you want temporal Mercies and Preservation too, so far as they are good for you. The inward assurance of this Love, shall carry you strangely and sweetly through all outward vicissitudes, and when the day shall come, that all other comforts shall look pale upon you, then shall you find the worth and happiness of this, more than ever before.
Command] Make it appear to me. Sometimes God is said to shut up, and hide his Love from his Children, and that is a mournfull time with them. But we Read not that he shuts out Love, and ceaseth altogether to have affection to those whom once he loved. And therefore when he shews himself again in the gracious manifestations of his mercy, he is not said to begin anew to Love them, but only to Command his Love, which ere while he had countermanded, to appear.
In the day] If you have a mind to take the day and night figuratively, for prosperous and adverse times, it would lead you in that sense to observe David's constancy in Gods praises that not only in the day of deliverance, but even in the night of distress, he resolved a Song for God. And truly many times God gives his Childen in an afflicted condition, more sweetness of Spirit, and Aptitude, not only to pray, but to praise; and more spiritual delight in himself, than in times of outward Peace and Prosperity: He giveth Songs in the night, saith Job, and you know the sound of Musick is most delightful in the night. But to take it properly, he is confident that in the several Actions and Occurrences of the day he should find the goodness and favourable assistance of the Lord, and then he resolves, which leads to the other part of the Text.
In the night time to Meditate on that goodness, and frame a Song of Praise to the Author of it.
And indeed what is the whole Threed of our Life, but a checkered twist, Black and White, of delights and dangers interwoven? And the happiest passing of it, is constantly to enjoy, and to observe the experiences of God's goodness, and to praise him for them. David was a wise King, and withal a valiant Souldier. And yet we see he thought not this experience inconsonant with either of these two conditions. This pecious Book of Psalms (a great part thereof being his) testifies clearly, that Prayer and Praises were his great employment. A religious disposition of mind may not only consist with fortitude and magnanimity, but is indeed the best principal and cause of both, contrary to the wicked and foolish opinion of profane persons; whether of the two, do you think, might welcome a day of Battle with most courage and resolution, he that had past the precedeing night in revelling and carouzing, or he that had spent it in Prayer, and obtained some assurance of a better Life? Truly if they went on with equal forwardness, there is no Man except he were an Atheist, but would judge the one to be Bruitish Fury, and Precipitation, and the other true valour.
His Song] In the worst Estate, there is ever some mater of praise to be mixed with request and truly we may justly suspect that our neglect of praises makes our prayers unacceptable.
And my Prayer] In the best Estate here below, Praise must be accompanied with Prayer, our wants and necessities, and straits return daily upon us, and require new supplies of Mercy, and Prayer if we know how to use it right, is the way to obtain them all.
To the God of my Life] Or the God that is my Life. This word is added, as the reason of all that went before. If you ask David why he reposeth so much upon the loving kindness of God? what he means to spend so much pains in Praises and Prayer to God? He Answers; Because he is my Life. He is the Author and preserver of my temporal Life; and all the passages and accidents of it are in his hand alone, he hath also given me, and he maintains in me a spiritual Life, yea he is the Life of my Soul; it lives by union with him, as my Body does by union with it, and he hath laid up Life eternal for me. Would Christians think thus indeed; The Light of this consideration would dispel their distrustful fears; Certainly there is Atheism at the bottom of them; if not a denial nor a misconceit of God, at least a forgetfulness of God. See Isaiah 51. verse 12, 13. I, even I am he that comforteth you: who art thou that thou shouldest be afraid of a Man that shall die, and of the Son of Man, which shall be made as Grass, and forgettest the Lord thy Maker that hath stretched forth the Heavens, and laid the Foundations of the Earth, &c. Consider then that Men have no power of our present Life, but by the appointment of God, and beside that we have another Life, which is infinitely more precious than this, a Life spiritual, and which is the begining of eternal Life; and this is altogether out of their danger, Col. 3. 3. Our Life is hid with Christ in God; It is hid. And wicked Men cannot so much as see it, how then should they take it from us, seeing it is hid, and that not meanly, it is hid with Christ in God? What then shall become of it? read the next verse, and read it to your comfort, for there is abundance in it, if you look right upon it: When Christ who is our Life shall appear, we likewise shall appear with him in Glory. They that are in God, being united to him through Christ, can never by any power be separated from him; it is an indissoluble union, death it self, that is the great dissolver of all other unions civil and natural, is so far from untying this, that it consummates it, it conveys the Soul into the nearest and fullest enjoyment of God who is its Life, where it shall not need to desire that God would command or send his loving kindness, as it were at a distance, it shall be then at the Spring-head, and shall be satisfied with his Love for ever, &c.