Sermons on Psalm 119, Sermons · Sermon 170
SERMON CLXX.
PSALM CXIX. VER. 152.
Concerning thy Testimonies I have known of old that thou hast founded them for ever.
IN this Verse is a further Illustration of the last Clause of the former, he had said there, thy Commandments are ipsissima veritas; now he amplyfieth that saying, from Gods Ordination and Appointment; Concerning thy testimonies I have known of old that thou hast founded them for ever. The Prophet ends this Octonary and Paragraph, with some triumph of Faith; and after all his Conflicts, and Requests to God, goeth away with this Assurance that Gods word should be infallibly accomplished, as being upon his own experience of unchangeable and unerring certainty. Two things you may observe in the Words.
First. The constant and eternal Verity of Gods Testimonies, Thou hast founded them for ever.
Secondly, Davids Attestation to it; I have known of old, that it is so. What the Word of God is in itself; and then what is the Opinion of the Believer concerning it.
1. What the Scriptures are in themselves.
1. For their Nature, they are Gods Testimonies, or the significations of his Will.
2. For their Stability; they are Founded, (there is a great Emphasis in that word) and that by God; thou hast founded them.
3. For their Duration, and everlasting Use; in that word for [ever,] of an Eternal Use and Comfort.
II. Davids Attestation or Perswasion of this, I have known of old. I here observe,
1. His Perswasion.
2. The date and standing of his Perswasion, it was ancient, I have known of old.
1. His Perswasion, I have known; there is a twofold Knowledge, the Knowledge of Faith, and the Knowledge of Sense; both agree with the words.
(1.) The Knowledge of Faith, I know that my Redeemer lives, that is, I believe it: what we read concerning thy Testimonies, other Translations read, by thy Testimonies: I have known by thy Testimonies: the Septuagint foreign, have been perswaded of this by thy Spirit out of the word it self.
(2.) The Knowledge of Sense and Experience; I my self have known by sundry Experiences heretofore, which I shall never forget.
2. The Date and Ancientness of this Perswasion, [of old] it was not a late Perswasion, or a thing that he was now to learn, he always knew it since he knew any thing of God, that God had owned his Word as the constant Rule of his proceedings with Creatures, in that God had so often made good his Word to him, not only by present and late, but old and ancient Experiences. Well then, Davids perswasion of the Truth and Unchangeableness of the Word, was not a sudden humour, or a present fit, or a perswasion of a few days standing; but he was confirmed in it by long Experience: one or two Experiences had been no Tryal of the Truth of the Word, they might seem but a good hit; but his Word ever proveth true, not once or twice, but always: what we say of old, the Septuagint reads foreign, from the beginnings, that is, either,
(1) From my tender years, Timothy knew the Scriptures of a Child; 2 Tim. 3. 15. so David very young was acquainted with God and his Truth.
(2) Or from the first time that he begun to be serious, or to mind the Word in good earnest, or to be a Student either in Gods Word or Works, by comparing Providences and Promises, he found concerning his Testimonies, that God had founded them for ever.
(3) Lastly, of Old, may be what I have heard of all foregoing Ages, their Experience as well as mine. Psal. 22. 4, 5. Our Fathers trusted in thee, they trusted, and thou didst deliver them; they cried unto thee, and were delivered: they trusted in thee, and were not confounded.
The Points are three.
Doctrine. I. There is an Everlasting Stability, and a constant unchangeable Truth in Gods Testimonies.
Doctrine. II. This must be known by us, or apprehended by us.
Doctrine. III. Experiences of former times, should give us encouragement to trust God for what is future.
Doct. I. There is an everlasting Stability, and a constant Unchangeable Truth in Gods Testimonies.
Proof. Psal. 110. 8. All his Commandments are sure; they stand fast for ever and ever. The Word of God is of perpetual Use and Comfort, not in one Condition, but all in every Age of the World, you have the effects of it: it shall be made good to us in the World to come. 2 Cor. 1. 20. For all the promises of God in him are yea, and in him Amen: of one invariable tenour, and of a sure and certain accomplishment: they do not say yea, and nay, but yea, and Amen; Yea to our Hopes, and Amen to our Desires.
Reasons. It must needs be so, if we consider
I. Their Author.
II. Their Foundation.
III. Their Use.
I. Their Author is God, who is the self-same God, and needs not say and unsay: for he has Wisdom enough, to foresee all Events; Power enough, to answer all Difficulties that may stand in the way of his Promises: Authority supream, and so is above all controulment: sometimes men command, but without Reason; sometimes they Promise, but without Performance; sometimes they Threaten, but without Effect: therefore the word of Man dieth and may come to nothing, they forget their Promises, or may be cast into such circumstances as to be unable to perform them: but these are Gods Testimonies, and therefore are Pillars that cannot be shaken, they are laid by God himself, who hath ordained them to stand firm for ever: his People shall find more in his Performance, then they could perceive in his Promise: and his enemies shall find more weight in his Judgments, then they could apprehend in his Threatnings. 2 Tim. 2. 19. The foundation of God standeth sure; foreign his Obligation, not a foundation in the Builders sense, but in the Lawyers sense. His Obligation or bill of Contract, that is, his Promise or Covenant with us in Christ remaineth unchangeable. A Bill or Bond is called foreign, God will own his Servants if they will be faithful to him. See Hammond.
II. They are Founded; the Testimonies of God, if taken for the Promises of the Gospel, as they ought to be, are built on two Foundations.
1. One Foundation is the unchangeableness of Gods Nature; Heb. 6. 18. That by two immutable things, in which it was impossible for God to lye, we might have strong consolation. God cannot change, cannot lye; God can no more break his Promise, then cease to be God: his Love, Truth, Power is all Unchangeable.
2. The other Foundation is the Blood of Christ, in him they are Yea and Amen. the things promised are purchased with a great price, surely that blood was not shed in vain; other foundation can no man lay, then that is laid, which is Iesus Christ. 1 Corinthians 3. 11.
III. Their Use.
1. To be Testimonies, or Declarations of Gods Mind and Will to the Creature: not onelyonly for the Regulation of our Actions, but the Measure of Gods dealings. Gods Covenant in respect of the Commands, is the Rule of Mans Duty; in respect of the Promises and Threatnings, they are the Rule of Gods Judgment or Process with us. Now it is for the Honour of God and satisfaction of Man, that this should be stated and held good in all Ages and Cases: therefore God hath established a Process and Rule of dealing with his Creatures that shall never be changed: if your Cause will hold good according to Gods Testimonies, it will hold good before his Tribunal; otherwise we could not know certainly, that we do please or maintain any Commerce with him, or know what to expect from him.
2. To be Props and Pillars of our Confidence; so the Scriptures as they are founded themselves, so they are a Foundation for us to build upon. Eph. 2. 20. And are built upon the foundation of the Apostles and Prophets, Iesus Christ himself being the Corner-stone. They support the weight of the building: Now, Foundation stones must not be moveable, or layed loosly and carelesly, for then all the building will be weak and tottering; therefore there is a sure Word and sure Promises, for poor Creatures to build upon: The Apostle calls it foreign, 2 Pet. 1. 19. a more sure word of prophesie, comparing it to the Voice from Heaven, whereof he spoke immediately before; we are upon more certain Terms now God guideth us by Scripture, than if he guided us by Oracle: quoad nos, it is so, though every declaration of God be alike evident and certain in itself; a Transient Voice is more easily mistaken and forgotten, than a standing Authentick Record: Consider it as subject to Jealousies, Forgetfulness, Mistakes, it is so. The general Voice of the Gospel gives more incouragement to selfundoing sinners, than a voice from Heaven calling us by name.
Use. 1. To humble us for our uncertainty and inconstancy, when the Testimonies of God are so Stable and Unchangeable. The Scriptures are as firm as a Rock; but, alas! we are unstable as water, both as to Faith and Obedience. There should be a proportion inter regulam & regulatum, between the Rule, and thing Ruled; the Measure, and what is Measured; the Stamp, and the Impression. We carry it so as if the Word spake one thing to day, and another to morrow; as if God would sometimes maintain the Cause of his People, and at other times forsake them; as if he sometimes loved Sin, and hated Righteousness; would sometimes be good to Penitent Sinners, at other times turn away from them. We profess to walk by his Rule, and yet live so disproportionable.
1. In Faith, like waves of the Sea rolled hither and thither; our Dependance and Trust now and anon changing with the posture of our Affairs, not suited to the eternal Verity of the Promises. In Crosses, Confusions, and Difficulties, we are at an utter loss; Iam. 1. …. But let him ask in faith, nothing wavering, for he that wavereth is like a wave of the sea driven with the wind and tossed. If we believe it to day, why not to morrow? Do difficulties abate any thing of the certainty of Gods Word, and make it questionable? Then it would be in the power of man to disanul the Promise, and God could never lay a sure ground of hope.
2. In Obedience. The weakness of our Faith and Dependance necessarily inferreth, that they that do not trust God, cannot be long true to him: Iam. 1. 8. foreign, a double-minded man is unstable in all his wayes. Sometimes when we are soul-sick, we mourn and complain of sin, and seem to have a passionate Hatred of sin: at other times when the fit is over, we give it harbour and intertainment, and embrace our Dalilah again: whereas the same Reasons that once made us hate sin, should still make us hate it, for sin is sin still. The Scripture doth not one while condemn it, and another while allow it; but we are not swayed by our Rule, but act as we are inclined by our changeable Affections, and therefore complain of sin to day, and commit it to morrow, and lick up our Vomit again. So for Duty, Hos. 6. 4. Your goodness is as a morning cloud, and as the early dew it passeth away. Nothing so sickle and changeable as Man in any thing that is good, so vain and unconstant are we in our Motions and Devotion; Pangs that can no more endure a Trial, then the Morning Cloud and early Dew can endure the heat of the rising Sun; it cometh by fits.
3. In our Opinions and Professions, how do we say and unsay, and build again the things we have destroyed, and destroy the things we have builded; so that we know not where to have them, and are like Children tossed to and fro, and carried about with every wind of Doctrine? Eph. 4. 14. where are two Metaphors, they are compared to Children for inconstancy in their choice, and to Ships destitute of skilful Masters, tossed this way and that way with contrary Winds and Tides: So they with divers Doctrines and Opinions. Sometimes taken with one Opinion, sometimes with another; foreign, Circled about by all the Winds in the Card. Is this becoming the constant unerring certainty of the Scriptures? It will be necessary for us to quit this Childish Temper, God will not always bear with it in us, whatever he may do in Babes: therefore let us not receive the Truth of God lightly and uncertainly, but fix our selves in the Knowledge, the Love, and Practice of the Truths that are there commended to us. Gal. 1. 6. I marvel that you are so soon removed from him that called you into the grace of Christ, unto another Gospel. This lightness is a Disease incident to our Natures, soon off, soon on, that other Gospelling, or pretence of a purer way.
Use. 2. Is Comfort to the People of God.
1. In all the particular changes that pass over our heads. Our Estate and Condition is many times changed; but Gods Word is no more changed, than himself is changed: all things shall come to ruin, sooner than these foundations be overturned. Mar. 5. 18. Till heaven and earth pass, one jot, or one tittle shall in no wise pass from the law, till all be fulfilled. The Promises are still the same, even as God is; Mal. 3. 6. For I am the Lord, I change not; therefore ye sons of Iacob are not consumed. And these Mercies we should take Comfort in; Heb. 12. 28. Wherefore we receiving a Kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear. So also 1 Ioh. 2. 17. And the world passeth away, and the lusts thereof, but he that doth the will of God, abideth for ever.
2. In times of general confusion, when that which they apprehended to be right and a Duty, proveth a Sin: when wickedness is established by a Law, Psal. 94. 20. Shall the throne of iniquity have fellowship with thee, which frameth mischief by a Law? and all that is just and right seemeth to be perverted; there is a God in heaven who will judge not according to the opinions of the Times, but according to the reality of things revealed in his holy Word. These Ordinances of men shall be forced to give way to those Eternal Testimonies: a Duty in former times, a Sin now.
3. Comfort against the encounters of Violence, when we seem to be born down with force, and have no hope; the Testimonies of God are firm and stedfast, that none shall overthrow and frustrate them: they are but as the dashing of waves against a Rock, Isa. 28. 15. When the overflowing scourge shall pass through, it shall not come unto us.
4. It is a Comfort in Prayer, so David useth it here, Yea and Amen that relateth to our Desires, as before.
Use 3. To perswade us to behave our selves to the Word of God as an unchangeable unerring Rule.
1. To the Directions and Precepts of it: there are no other Terms to be expected but what God hath set down in the Word: therefore frame your selves to observe them, and be constant in this practice, then will you have the everlasting comfort of it: bind them upon your hearts, you must take up Christs Yoke one time or other, do not think that he will alter the Ordinances of his Wisdom and Justice for your sakes. Psal. 119. 66. Teach me good Iudgment and Knowledge, for I have believed thy Commandments.
2. To the Promises of it, they are founded for ever, whatever Carnal Reason suggests to the contrary in the hour of Temptation. To this end consider what Promises are, they are Declarations of the purposes of God: both confirm you; as they are Purposes of God, they imply immutability; Heb. 6. 17. Wherein God willing to shew unto the Heirs of Promise the immutability of his Counsel, confirmed it with an Oath. Gods Counsel is immutable, for God being an intelligent Agent, of most perfect Knowledge and profound Wisdom, can will and determine nothing but according to the best and most exact Understanding: there can be no cause of revocation, either for want of Wisdom, or Justice, for he is absolutely both Wise and Just: nor from Inconstancy of Will, for the Strength of Israel is not as Man, that he should repent: nor can his Will be frustrated for want of Power, for he is Almighty. But now when this Purpose is declared, that draweth on a further Obligation. Psal. 89. 34. I will not alter the thing that is gone out of my lips. There is a debt ariseth, and a right established of the Creatures: to change Counsel would imply Weakness; to alter a Promise, Wickedness and Unfaithfulness, which were the highest Blasphemy to imagine in God, especially when this Declaration is made with such emphatick averrment, confirmed by an Oath, Heb. 6. 18. That by two immutable things, in which it was impossible for God to lie, we may have strong consolation; which is such a sacred Assurance, yea by seals and signs. Yet again, your very believing bindeth it the faster. Psal. 119. 49. Remember the word unto thy servant, upon which thou hast caused me to hope. Would God invitea Trust, and then decline it? The more you believe, the sooner you see the effects of the Promise. This is the difference between Promises and Threatnings; Christ saith, be it unto thee according to thy Faith; Gods Threatnings are fulfilled whether Man will or no, let him believe or not believe, God will throw the Ungodly into Hell: but in Promises it is otherwise, then they do good to us, when by Faith we embrace them: believe, and thou shalt be established. Besides Gods two immutable things, Faith is an Anchor sure and stedfast; Heb. 6. 19. therefore let us not entertain the Promises of the Gospel with a loose heart, you may know it by your slightness and carelesness about them, if you do not esteem them as great; 2 Pet. 1. 4. To you are given exceeding great and precious promises, they contain Spiritual and Eternal Riches, and deserve to be greatly esteemed. By your addictedness to sense and present things, you seem to declare that you think a bird in the Hand is better than two in the Bush: Happiness to come, but conjectural and uncertain. It is a Fancy to live by Faith, if it doth not support us in difficulties and afflictions. Psalm. 119. 40. This is my comfort in my affliction, thy word hath quickened me; when you look on all the Promises as a dry stick, or as Words and Wind, if they do not ingage us to the earnest pursuit of heavenly happiness, and the blessedness which they contain and offer. Heb. 11. 13. These all died in faith, not having received the promises, but having seen them afar off, and were perswaded of them, and embraced them, and confessed that they were strangers and pilgrims on the Earth.
Doct. II. That this unchangeable Certainty and everlasting Verity of Gods testimonies should be known by us, that so a sure word should be entertained by a pure Faith. David acknowledgeth here his own certainty.
First, What it is to know this: To know signifieth three things, to understand, to consider, to believe; all have place in this point. There must be a clear Apprehension, a deep and serious Consideration, and a firm Assent and sound Belief of this Truth.
1. It is needful we should understand the Unchangeable and Everlasting Verity of the Scriptures; for how shall we believe what we do not know, and venture our Souls upon what we are ignorant of? 2 Tim. 1. 12. I know whom I have believed. Ioh, 9. 36. Dost thou believe on the Son of God? And he said, who is he, that I might believe on him? True Faith is not content to go on implicite grounds, but seeks for clear knowledge of the ground it goeth upon: nor can there be solid Faith without knowledge of that which we do believe. Who will venture his Soul on the bottom of the Scriptures, till he knoweth they are of God, and unchangeably fixed as the Rule of Life, and Charter of his Happiness? Especially since they require us to Crucifie our lusts, and Sacrifice our Interests, and perform those duties which are unpleasing to nature, upon the Hopes which they offer, and bid us with confidence and joyfulness to wait upon God for his Salvation, in the midst of all pressures and afflictions: if we build hand over head, we build on the Sand, not on the Rock.
2. To Know, signifieth to Consider: this is also necessary, because all Knowledge is improved by Consideration, without which it is but as Ignorance, or Oblivion at the best, till Consideration doth awaken it: Certainly it can have no efficacy upon us, breed no delight and hope in us; a Trasient view doth not acquaint us with things as serious Meditation; the Truth lyeth by unimproved; as a man that passeth us by occasionally, knoweth us not so much, as he that doth intimately converse with us. Therefore if we would improve our Knowledge, excite the Soul to its act of Faith and Choice, there must be Consideration: we are bid to consider the Lord Jesus, Heb. 3. 1. to give heed to the Gospel, Heb. 2. 1. to consider its worth and certainty. The Schoolmen have a distinction, certitudo cognitionis seu speculationis, and certitudo adhaesionis; the former lyeth only in a clearness of the Mind, the last in its power upon the Affections and the Will. The Object rightly propounded, produceth the former from the Understanding, not expecting the Consent of the Will; the latter followeth imperium & consensum voluntatis, the Command and Consent of the Will: The former ariseth from the Evidence of the thing, the latter from the Worth, Weight, and Greatness of the thing, the Gospel-Truth; of this latter sort we read, 1 Tim. 1. 15. This is a faithful saying, and worthy of all acceptation, that Christ Iesus came into the World to save sinners, of whom I am chief: and therefore must not only be apprehended, but seriously considered by us, that we may adhere to it with all our hearts, though Illumination is helped by Contemplation, yet much more the latter, where firm Adherence is expected. Men may apprehend the truth of things, when corrupt Affections and a perverse Will keep them off from closing with them; but when a man so knows a thing, as to consider it is both his Duty and Interest to close with the goodness and truth of it, then doth he rightly know it.
3. To Know, signifieth Assent and firm Believing; as Ioh. 17. 8. They have known surely foreign that I came out from thee. So Acts 2. 36. Therefore let all the House of Israel know assuredly, foreign, that God hath made that same Iesus, whom you have crucified, both Lord and Christ. To know it so, as they might safely build upon it: this is mainly necessary, considering the many Temptations and Assaults that we shall meet with to shake us; this Assent must be very strong, well rooted and built upon sure ground: And because it doth not consist in puncto, it must be always growing, Mark 9. 24. Lord, I believe, help thou my unbelief; till it grow up to the certainty of the thing on which it is built. There is an objective certainty in things, that is beyond that subjective certainty in persons about them: but because it is built on divine Revelation, or Gods Testimonies, we should still increase in it.
Secondly, Whence we know it, there is the difficulty; the doubt will not lie here, whether Gods Testimonies be of Everlasting Verity, but how we shall know them to be Gods Testimonies? For it is per se notum, that God is true, that he cannot lye, or give a false Testimony; 1 Ioh. 5. 9. If we receive the witness of men, the witness of God is greater. But how doth it appear this is Gods Testimony, for that word that is propounded to be believed as such, cannot be perceived by ease, neither is it known of itself to the Understanding, neither is it demonstrable by evident Reasons as to make infallible Conclusions. The Word's giving Testimony of itself, doth not solve it; indeed one part may give Testimony to another, and one Revelation be confirmed by another, as the New Testament giveth witness to the Old, and confirmeth its Authority: but how shall we know that to be Gods Testimony? I Answer we have it,
1. Partly from the self-evidencing light of the Scriptures themselves, they have passed Gods hand, and have his Signature upon them, as all his Works make out their Author. There are Characters of his Wisdom, Power, Goodness, and Holiness, impressed upon them. 2 Cor. 4. 2, 3, 4. By manifestation of the Truth commending our selves to every mans Conscience in the sight of God: But if our Gospel be hid, it is hid to them that are lost. In whom the God of this world hath blinded the minds of them which believe not, left the light of the glorious Gospel of Christ, who is the image of God, should shine unto them. The Gospel being the result of Gods Wisdom, and suited to the heart of man, (for whose use it was calculated) it hath something in itself, to commend it to our Consciences. It cannot be imagined that the hand of God should pass upon any thing, and there should be nothing of his Character left on it, to shew it came from God. Look upon any fly or gnat, any flower of the field, or pile of grass: And you may see some impressions to discover the Author of them. So certainly if God shall set himself to write a book, or set forth a frame of Doctrine to do man good; surely he hath discovered his Wisdom and Holiness and Grace therein, and that in plain and legible Characters, that if man were not prepossessed and leavened with Prejudice and Corrupt Affections, he could not choose but see it; That there is such an objective evidence or aptitude in the Doctrine it self, to beget faith in those that consider it, is plain from that of the Apostle: 2 Cor. 4. 2, 3, 4. By the manifestation of the truth we commend our selves to every mans Conscience, in the sight of God; without Miracle, or other Confirmation, if they had a clear eye: 'tis light which discovereth itself, and all things else. The reason why it is not seen, is not in the Object, because of any defect there; but the faculty, the visive faculty, their eyes are blinded with Worldly Lusts. Well then, when things are spoken so becoming the Nature of God, and so agreeable to the necessities of Man, and with such an evidence of Reason, not to the Law only, but also to the Gospel, as to establishing of a way of Commerce between God and us, and exempting us from the grand scruples that haunt us, though these things could not be found out by humane Wit, yet now they are revealed, they carry a great suitableness thereunto.
2. And Partly by the Testimony of the Spirit, this is one way of confirming the Truth of the Gospel: Acts 5. 32. We are his witnesses of these things, and so is the holy Ghost, whom God hath given to them that obey him. Where the Apostles are mentioned as one sort of witnesses, and the Holy Ghost as another: the great office of the Spirit is to testifie of Christ Jesus, Ioh. 15. 26. Even the Spirit of truth, which proceedeth from the Father, he shall testifie of me. The Doctrine of the Gospel concerning Christs Coming and Power, is so great a Mystery, that 'tis not believed and received in the World without the Spirit. Upon the beginning of Christs Ministry, in his Baptisme, the Spirit appeared in the form of a Dove: now the Holy Ghost doth two wayes bear witness of Christ, foreign, Artificially, and Inartificially; Artificially, per modum argumenti; and Inartificially, per modum testis: Partly as he doth afford sufficient matter of Confirmation and Conviction in those miraculous operations, in the primitive times. And also as he doth perswade the heart and convince us of the Truth of the Gospel.
3. There is Experience of the Truth of the Word, in Gods hearing Prayers; Psal. 65. 2. O! thou that hearest Prayer, unto thee shall all flesh come. Fulfilling Promises, Psal. 18. 30. Thy word is a tryed word, he is a buckler to all that trust in him. Punishing the Wicked, Hosea 7. 12. I will chastise them as their Congregation hath heard. Rewarding according to the Rules set down in the Word, Rom. 1. 18. and Heb. 2. 3. but of this by and by.
Thirdly, Why we must understand, consider, and believe?
Answ. Both in order to our Comfort, and Duty.
1. Comfort; If the Certainty of the Scriptures were more understood, believed, and thought of, we should be more fortified against fears and sorrows, and Cares and Discouragements whencesoever they do arise; for as fire well kindled doth easily break forth into a flame, so assent freely laid, doth fortifie the heart against trouble. 'Tis very notable when the Apostles would raise the joy of Faith, they plead the certainty of the Doctrine they delivered: for it was comfortable in it self, suitable to the Necessities of man; all that needed, was to assure others of the truth of it. See 1 Ioh. 1. 1, 2, 3, 4. That their joy might be compleat and full, upon this certainty of evidence, and compleat demonstration; we could not be so comfortless and dejected, if we were perswaded of the reality of these things. So 2 Pet. 1. 8. believing, ye rejoyce with joy unspeakable and glorious. We should love Christ, and rejoyce in the believing confident expectation of enjoying of him; and where this is firmly believed, afflictions cannot damp or hinder this joy. A firm trust in the Promises of the Word, will fill a man with Comfort, and strengthen him against all difficulties, Psal. 56. 4, 10.
2. Our Obedience would be better promoted, 'twould be a remedy against boldness in sinning and coldness in Duty. Heb. 3. 12. Take heed lest there be in any of you an evil heart of Unbelief, in departing from the living God. You cannot drive a dull ass into the Fire, Prov. 1. 17. Surely in vain is the net laid in the sight of any bird. Men do not believe the everlasting verity of the Scriptures, and therefore are so bold and venterous: they think they shall do well enough after all Gods Threatnings. Zeph. 1. 12. And it shall come to pass that I will search Ierusalem with candles, and will punish the men that are settled upon their lees: that say in their hearts, the Lord will not do good, neither will he do evil. Secondly, Coldness in Duty; how do the Scriptures reason against Neglect? Heb. 2. 1, 2, 3. Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip: for if the word spoken by Angels was stedfast, and every transgression and every disobedience received a just recompence of reward, how shall we escape if we neglect so great Salvation? The word spoken by Angels was foreign: was only worth questioned? no; but the truth also, because so little believed, therefore so little thought of, less desired, least of all pursued and sought after: 2 Pet. 1. 16. We have not followed cunningly devised fables, when we made known to you the power and coming of the Lord Iesus, but were eye-witnesses of his Majesty.
Use. Oh study to be informed more and more of this great Truth, lets think of and often consider the unerring Certainty of the Scripture: 'Tis a Truth not to be supposed and taken for granted, but known, that you may build sure. Man is apt to suspect Evangelical Truths, as being cross to his Lusts and Interests: You will find it of use not only in great Temptations, when we are apt to question all; Psal. 73. 13. but in ordinary practice, in every Prayer. Heb. 10. 22. Let us draw near with a true heart, in full assurance of Faith. 'Tis not an Assurance of our particular estate, or our Title to Eternal Life, but a full Assurance of the Word and Promise of God, that is necessarily required in every one that will draw nigh to God: Let us ask in faith, nothing doubting, Iam. 1. 7, 8.
2. Do not content your selves with a light Credulity, but grow up to a full perswasion. 2 Tim. 3. 14. But continue thou in the things which thou hast learned, and hast been assured of, knowing of whom thou hast learned them. And Col. 2. 2. That their hearts being comforted, being knit together in love, and unto all riches of the full assurance of understanding; Not a fluctuating doubting Knowledge, but a full perswasion of the Truth of the Gospel. Luk. 1. 4. That thou mayest know the certainty of those things wherein thou hast been instructed. Col. 1. 23. If thou continue in the faith, grounded and settled, and be not moved away from the hope of the Gospel; a rooted perswasion that 'tis the undoubted Truth of God: the firmness of Faith should answer the firmness of Gods Word. There are several degrees of Assent, Conjecture, Opinion, weak Faith, and receiving the Word in much Assurance. 1 Thes. 1. 6. There is Belief, Confidence, Assurance, and full Assurance. Belief is grounded on Gods Word in general, and all the Truths and Propositions therein contained; Confidence on the Promise, the one goeth before the other, Fidelity is before Dependance and Belief; for the Promise is first a Truth, and so to be considered, before it can be conceived under the formal notion of a Promise: full Assurance is grounded on the Fidelity and Immutability of God, no man believeth so far but he may believe more.
Doct. III. That Experiences of former times should give us encouragement to trust God for what is future. Thy Testimonies I have known of old, saith David.
So the Children of God make use of them. See Davids Instance, 1 Sam. 17. 36. Thy servant slew both the Lion and the Bear, and this uncircumcised Philistian shall be as one of them. Moreover David said, the Lord hath delivered me from the paw of the Lion, and the paw of the Bear, and he will deliver me out of the hand of this Philistine. Thus he argueth from former experience, to future deliverance: I trust in the same God, who is able to give the same strength, and why should I not look for the same success? So Iacob, Gen. 32. 10, 11. I am not worthy of the least of all thy Mercies, and of the Truth thou hast shewed to thy servant: for with my staffe I passed over this Iordan, and now I am become two bands: deliver me I pray thee from the hands of my brother Esau. So Psal. 23. 5, 6. Thou hast prepared a table for me in the presence of mine enemies: Surely goodness and mercy shall follow mee all the dayes of my life. He hath been good to me, and if it be for his glory, he will be still good to me; he hath been my God, and will be my God, and shall be my God for ever; 2 Cor. 1. 10. Who hath delivered from so great a death, and doth deliver: in whom we trust he will yet deliver us. In all respects of time we stand in need of deliverance, when one is past, another cometh; there have been dangers, there are dangers, and there will be dangers: but God hath, doth, and will deliver. It is a Trade God hath used, an Art he is versed in, and never at a loss about: Our God is a God of Salvation, and is excellent in working of it.
Reasons of the Point.
I. Gods Constancy and Unchangeableness: God is the same, alwayes like himself, for Mercy, Power and Truth; he is never at a loss: what he hath done, he can do, and will do. I am, is Gods Name, not I have been, or shall be, his Providence is new and fresh every Morning. Lament. 3. 23. God is but one God; Gal. 3. 20. Alwayes like himself; as he hath delivered, so he doth, and will. Isa. 59. 1. Behold the Lords hand is not shortned that he cannot save, neither his ear heavy that he cannot hear. No decay in him, when we give to another, we give from our selves, we waste by giving, the Creatures are at a stint, and soon spend their allowance: but God cannot be Exhausted, there is no decrease of Love and Power, no wrinkle upon the brow of Eternity.
II. Experience begets Confidence; Rom. 5. 3. And patience experience, and experience begets hope. The heart is much confirmed when it hath Faith and Experience of his side: If we were as we should be, the Promise should be beyond all Experiences, for it is the Word of him that cannot lye. Experience addeth nothing to the certainty of the Promise, nor any Authority to it; only in regard of our weakness, 'tis an help and sensible Confirmation against our distrustful Cares and Fears. Sense and Experience is not the ground of Faith, we must believe God upon his bare word, yet 'tis an encouragement. Ioh. 20. 29. Because thou hast seen me, thou hast believed. Then more encouraged when felt Christ. We have a double proof and experience.
1. What God is able to do for us.
2. What God will do again, when his own Glory and our need requireth it.
1. We know what God can do; former Deliverances are as so many Monuments and significations of his Power. Isa. 51. 9. Awake, awake, O arm of the Lord, art not thou he that cut Rahab, and wounded the Dragon? awake, and put on strength, as in the ancient dayes. Rahab is Egypt, Psal. 87. 4. the Dragon Pharaoh, Ezek. 29. 3. the Dragon or Crocodile of Egypt: Can he do this, and not do that? Upon every experience we that learn by sense, should be more strongly perswaded of Gods Power. 'Tis a complaint, they will not learn after all these signs and wonders; Matth. 16. 9. Do ye not understand neither remember the five loaves of the five thousand, and how many baskets ye tock up? Upon every Experience we should have high thoughts of Gods Power and All-sufficiency: the great controversie between Christ and his Disciples was their not profiting in Faith.
2. We see and know, what God is willing to do for poor sinners: he is not sparing of necessary supplies and comforts, he hath been a present help; we have no cause to believe the contrary, 'tis only distrust saith, he will not: 'tis a suspicion and Jealousie without cause. It may be, for it hath been. 1 Sam. 17. 36. The Lord hath delivered me, &c. Particular and special Confidence is not so usual now, but we have no reason to be discouraged in the wayes of God, though we cannot be absolutely confident, yet we should not balk duty out of distrust and jealousie: in such faintings take the Cordial of Experience, Psal. 77. 10. And I said this is my infirmity, but I will remember the years of the right hand of the most high.
III. Former Mercies are pledges of Future; by giving, God becometh our Debtor: Matth. 6. 25. Is not the life more than meat, and the body more than rayment? If he gives Life, he will give Food; if he gives a Body, he will give Rayment: one Mercy is an earnest of another. Rom. 8. 32. If he give us Christ, he will give us all things; if he give grace, he will give glory; if we have the first fruits, Rom. 8. 23. we shall have the Harvest; if we have the beginning, Phil. 1. 6. we shall have the ending. There are some dispensations that are but as a tendency to other Mercies, given out in such a way as to invite hope.
IV. We are the more endeared to God by his own mercy and tender care of them, Zech. 3. 2. is not this a brand plucked out of the burning? The danger heightens the Mercy.
Use. To Reprove the People of God for their diffidence and distrust, when after many experiences of God they can no more quiet their hearts concerning future events; upon every new Trouble as much tormented and perplexed, as if never known nor heard any thing of God before. David, 1 Sam. 27. I shall one day perish by the hand of Saul. When God hath abundantly done enough to evidence his Power, and Love unto us; Psal. 78. 19, 20, 21. They said, Can God furnish a table in the Wilderness, &c. When we are to credit God in another work, as the Disciples after the Miracle of the Loaves, when new Temptations assault us, we should not be disheartned. What were Gods motives before to help? Because you were in Misery; The same you may expect again.
Use 2. To Press you,
1. To observe your Experiences, and compare them with the Word: All that God doth is full of Truth and Faithfulness, Psal. 111. 7. The works of his hands are verity and Iudgment, all his Commandments are sure, exactly according to what he hath promised. They certainly come to pass. Especially observe your Experiences in your Troubles and Temptations, what hath been your greatest Comfort and Support then.
2. Begin to do so betimes; long Experience is a great advantage, most Christians are to be blamed, that they begin so late to know God, or to observe the Truth of his Word, or that adjourn and put it off: Fruits planted late, are seldom Ripe and come to any thing: When we have a long Journey to go, we set forth early. Begin with the Lord betimes, if you would thrive in Faith; the longer Experience you have had of God, the more you will believe in him. Psalm 22. 9, 10. Thou art he that took me out of the Womb, thou didst make me hope when I was upon my mothers Breast. I was cast upon thee from the Womb, thou art my God from my mothers Belly.
3. Remember and improve Experiences. They that know thy Name, will put their Trust in thee. Let not new Troubles startle us, after we have found the Power and Goodness of God so ready for our help.