can doe all things through Christ which strengtheneth me Phil. 4.13 Object But if all courage strength and comfort comes from God in Christ what a sad condition am I in I never sought God in any action or owned the hand of God in any deliverance from danger doe you thinke that God would now heare me if I should henceforth seek to him Answ. Yes let me tell thee if thou in thy heart art grieved for thy neglects of God if the contempts thou hast offered to the face of God doe prick and wound thy heart with sorrow and thou be willing to walke with God if he would now receive thee feare it not there is hope enough in Christ to infavour thee with God here and bring thee to the fulnesse of glory hereafter God looks not so much at former sinnes as future obedience if now thou hast a desire to give up thy selfe to Christ thou must count with thy selfe to live as a Christian thou must determine to cast off all thy unwarranted courses and as neere as thou canst endeavour to walke and act according to the rule of Christ The Apostle puts it downe for a Maxim Let who every one that nameth the Name of Christ that will challenge the profession of a Christian depart from iniquity 2 Tim. 2.19 Jesus Christ looks not so much what you are as what you would be God is willing to quit scores for all that 's past whatever it is and that for his owne sake that shall never be questioned againe You may thinke this is much but I have Scripture for what I say God charges Iâ—rael with their unkindnesse and miscarriâ—ges towards him Thou hast bought me no sweet cane with money neitheâ— hast thou filled me with the fat of thy Sacrifices but thou hast made me to serve with thy sinnes thou hast wearied me with thine iniquities Isa. 43.24 This was Israels misery yet the object of Gods unspeakable mercy I even I am he that blotteth out thy traâ—sgressions for my owne sake and will not remember thy sinnes ver. 25. Here 's engagement enough for poore sinners and if I had named no more I had said enough for the full answer the Objection Obiect But saith the poore soule againe I have been an open enemy to God I have taken up Armes against God I have broken his Sabbaths I have mocked at Religion yea I have persecuted the Saints and can there yet be hope for me Answ. I answer yes there is yet hope for thee this degree of sinne is not ordinary in one elect by God yet all this cannot keâ—p off Christ from saving thy soule if thou findest in thy selfe a sorrow for thy sinnes and an earnest desire to walke in new obedience He against whom thou hast sinned puts this sorrow into thy heart and will save thy soule Remorse for sinne and thoughts of obedience are gifts and graces wrought by the Spirit of God in thee these are not the fruits of nature comming from thee present paine may worke and stirre up a griefe for thy misery and sorrow but never procures a sorrow for sinne I might give you divers presidents but I will take up with this cleere precept It is God who worketh in us both to will and to doe of his good pleasure Phil. 2.13 that is all our good thoughts of turning unto God and the strength of all our abilities according to the rule of Christ is all from God God puts them into every one before they have them This might be sufficient for some but if thou beest not yet fully satisfied I will endeavour to find thee out some taking comfort If once thou commest to have earnest breathings and longings after Christ in love to Christ it is not former sinnes that can keep off Christ from thee Christ lookes not to have us perfect but comes to make us perfect Christ found Paul a persectour but makes him a Preacher of the Gospell Acts 26. to ver. 18. Paul doth not from his former sinnes so much question as magnifie the free Grace of God Onely this use he makes of it that the more God had done for him he endeavoured the more in the exercises of his Graces bestowed upon him to publish and advance the glory of God 1 Cor. 15.9 10. If thou beest not a sinner thou hast no need of a Saviour but if thou findest thy selfe in a perishing condition and canst say a God or I am gone a Jesus a Saviour or I am lost for ever thou art such a one as Jesus Christ lookes for they are Jesus Christ's owne words I came not to call the righteous but sinners to repentance Marke 2.17 that is I came not for those who are holy and righteous in their owne eyes but to make rigâ—teous and save poore sinners who lye even in hell to their owne apprehension unworthinesse is no warrant to keep thee from Christ Jesus Christ will make thee worthy it 's the businesse for which God sent Jesus Christ into the world and it was Jesus Christs onely desire to doe the will of his Father and that yet a poore sinner may be further encouraged to seeke after Christ I will lay downe some speciall priviledges which comes into the soule by Christ First by Christ thou shalt have all these soul-destroying sinnes in themselves these heart-trembling sinnes these conscience-biting sinnes as cleerly taken away by Jesus Christ as if thou never hadst committed any such Thy conscience shall be at quiet and the devill himselfe shall not have any thing to say to thee for them God hath laid all thy sinnes and the sinnes of all the Elect upon Christ Isa. 53.6 Christ hath suffered and satisfied the wrath of his Father for them it is finished John 19.30 Jesus Christ hath done this for them and hence is that challenge which the Apostle takes up against the devill the world yea conscience who is it shall lay any thing any manner of sinne to the charge of Gods Elect it is God that justifieth who is he that condemneth Rom. 8.33 34. all is put to Christ Christ doth all Secondly Iesus Christ doth not onely justifie a soule before God but he reconciles God to the soule he makes a sweet peace and friendship betweene them who were at enmity and the Apostle makes this worke of reconciliation an argument of eternall salvation from which we may draw the certainty of both For saith Paul if when we were enemies we were reconciled to God by the Death of his Sonne much more we being reconciled we shall be saved by his life Rom. 5.10 Thirdly and lastly because I will hasten Iesus Christ will send the holy Ghost the Spirit to direct and sanctifie all those who have an interest in him If once Christ be thine Christ will have a care of thee thou shalt have a guide to lead thee in all the wayes of truths or God Iesus Christ knowes well the failings of the Saints He therefore promisâ—â— them a guide which his
this very ground he was at a stâ—nd he could not presently tell what to think on 't See his owne words Psal. 37. First here is that which amazed honest-hearted David I saw the prosperity of the wicked there are no bands in their death but their strength is firme they are not in trouble as other men neither are they plagued like other men and vers. 3 4 5 to 12. And what did this worke in the thoughts of plain-meaning David Surely sad thoughts declaming and declining thoughts Verily I have cleansed my heart in vaine and washed my hands in innocency for all the day long have â— beâ—â—e plagued anâ— chastened every morning vers. 13 14. This is as iâ—David sâ—ould have said I looked that God would have beene down-right 〈…〉 that he would have presently punished the wicked and prâ—speâ—â—d 〈◊〉 owne people but I find it otherwise nay cleane contrary God is â—ot so good as I looked for and therefore I have walked holily to little purpose You may see how deepely this promiscuous dealing tooke with David at the fiâ—st and he could not tell what to thinke of God for it Nay further it appeares that he sate in consultation with himselfe what might be Gods meaning in it and yet when he had wearied his thoughts with selfe-reasonings he could not make it out When I thought to know this it was too painfull for me vers. 16. Now you may see poore David was at a losse every way and was almost gone and yet here the Lord puts in and brings him to the place and meanes of full satisfaction in his greatâ—st doubts the Word and the Spirit God onely reveales all saving-saving-truth to whom and when it pleaseth him I went into the Sanctuary of God then understood I their end vers. 17. David now you may see is otherwise informed and hath reversed his hard thoughts of God and not onely sets out the gâ—odnesse and kindnesse of God to his owne people but solemnely confesseth his weakenesse truely God is good to Israel even to such as are of a cleane heart but as for me my feet were almost gone my steps had wel-nigh slipt vers. 1 2. Thus David being better instructed he now preacheth knowne experieâ—ce and for the consolation of the Church hath pen'd many excâ—llent Psalms of purpose to support her in the greatest miseries This 37 Psalme is little but a reitteration of comfortable promises to the people of God inter-mixt with speciall directions how to behave themselves under their tryalls I might be long in opning the coherents of my Text but I will not dwell at the doore The whole matter of the Psalme may be considered under two head 1. Gods gracious directions to the Saints how to carry themselves under their tryalls 2. The diffeâ—ent ends which Gods will make with the wicked and the godly I will briefly unfold these and this will bring you to the sense of the Text of which in order First Gods gracious directions to the Saints how to carry themselves under their tryalls God would not have the Saints to breake out in passion against the wicked nor once have so much as an envious thought because of their vain pâ—osperity And hereupon fayth David Fret not thy sâ—lfe because of â—vill doers neither be thou envious against the workes of iniquity For they shall soon be cut downe like the grasse and wither as the greene herbe ver 1.2 Which is as if David should say take example by me have no hard thoughts of God because many times the wicked thrive and his owne people are kept under that enemies live on the sweet and you taste the bitter Let them alone with it grudge them not for it it is but an empty fading comfortlesse happinesse which will presently be gone their prosperity is but like cut grasse it will wither presently and then all is gone with them earth is all the heaven they have therefore envie them not for that it s as little as you can wish them Then in the next place David calls the Saints to a further exercise of their graceâ— three of which I will observe to you 1. David calls the Saints to the exercise of Faith Trust in the Lord and doe good so shalt thou dwell in the Land and verily thou shalt be fed vers 3. That is keepe to thy rule walke closely with God and trust him for the rest feare it not verily certainly who ever falls thou shalt stand who ever wants thou shalt be sweetly and fully provided for 2. David calls the Saints to an earnest love to God and delight in his services and they shall not be disappoynted of their hopes Delight thy selfe also in the Lord and he shall give thee the desires of thine heart vers. 4. which as if David should say notwithstanding you may have narrow thoughts of Gods fulnesse and that he spends too much on his enemies Yet trouble not your selves with those vaine feares whatsoever God lets out to strangers he will reserve enough for his children and houshold servants doe but you goe on chearfully carry on your services with love and delight and you shall have as much as you can or doe look for you shall have as much as heart can wish this is the second direction 3. David calls the Saints to patience and contentednesse though God doe not presently manifest his approbation of their righteous and holy conversâ—tions to the world Commit thy way unto the Lord trusâ— also in him and he shall bring it to passe He shall bring forth thy rightâ—ousnesse as the light and thy judgement as the noone day vers. 5 6. That is what ever the ignorant world may say and judge of thee as erroneous or hypocriticall and thereforâ— hated and despised in the eyes of God because afflicted and the stroake lyes heavy upon thee yet continue thou thy integrity and trust God with the issue feare it not a discovering time shall come when God shall put a difference betweene those that serve him and those that serve him not This is the thiâ—d direction and so I will passe to the subject of the second part of the Psalme now to be insisted on viz. the different ends of the wicked and godly Secondly the latter and greater part of this Psalme is taken up in the discovery of the different ends God makes with the wicked and godly I put the worst first because I had rather close up your thoughts with hopes then feares but chiefly to come streight upon my Text Fiâ—st thâ—n we are to take a further view of the wicked and ungodly Wee have seen their beginnings we must also mark their ends We cannot wel judge what the day will be till wee see how the Sun sets This then is the businesse Cerâ—ainly there is some vast difference in death and something that is far sweeteâ— in the ends of the godly then of the wicked or else wicked men would not desiâ—e to have the same end who cannot abide the
a woman a woman in travaile which yet denoâ—es greater weaknesse and accompanied with paine and sorrow Yet this poore pained travelâ—ing woman is now persecuted by a cruell and powerful â—nemie This hath hitherto been the Churches condition She hath had her time of mouâ—ning since Christ 1600. and ode yeares and therefore now she may looke for her time her time of rejoycing It is her right she may expect it It is Gods promise she mâ—y claime it They that sowe in teares shall reape in joy Psal. 126.5 The Church hath had a lâ—ng wet seed time she hath watred her plants to the purpose and therefore a full and happy Harvest of peace and plenty must needs be neere blessed be God when we looke up when we looke above our blood and miseries and eye God the times looke white as if the Harvest of deliverance was at hand for the Churches of the Lord in these parts of Europe And who ever lives shall see our present troubles to have a powerfull effect through all christian world This I say is the Churches the Saints time their part Now we will view the adverse part the other side and observe the time of the wicked The wicked you know were ever opposed to the godly and so is their condition The Saints have a hard entrance but a happy issue The wicked is cleane contray They have a plaine and easie path but death and hell are at the end They have a time to get and â—â—me to lose They have had a long time of getting Not to look back into the old Testament where the foure persecuting Monarchies were all prophesied of by Daniel châ—p 2. and answerably had their times as the Chaldean Monarchy the Persian and Midean Monarchy the Grecian Monarchy I will onely speake of the Roman Monarchy that mingle-mangle of Iron and clay Temporall and Spirituall as they call it Emperour and Pope though they would not hold together amongst themselves being of divers natures yet they have still agreed to continue persâ—cuting of Gods Saints That hath gone on for above 1600. yeares They have beene geuing upon the Saints almost all this while and therefore now it s no more but just with God to bring their time of losing Saints cheare up you hearts ply God with your prayers you shall prevaile Blessed be God your enemies have beene of the decaying losing hand a pretty while they have lost in Scotland that you know they have lost in England that you know and they shall lose and lose till they have lost all It is their part God hath alotted it to them and they shall have it Yea feâ—r it not God will doe it He hath promised it and he will performe it I am loath to be tedious or I could draw you to a full view of the wickeds ruine In the Revelation if you will but read and mark part of two chapters in this booke you shall there have as much as I have said In the 17. chap. you have a large description of the Whore in all her glory and chap. 18. vers. 2. there is her destruction I will leave this uâ—to your more serious thoughts and now proceed to the more full answer of the Objection In the second place I answer that the all-wise God may have many and sound reasons and that for the good of his Saints to suffer the wicked to prosper and put much of these outward things into their hands I will give you some of them 1. Answ. First though God suffer the wicked to thâ—ive long and have a great measure of these eaâ—thy outward things yet it is not with the like right which the Saints have them by men out of Christ have onely outwaâ—d things by a generall providenâ—e they have not so good aâ—ight and full title to any thing as the Saints have and I will shew you how they differ First wicked men unbeleevers men out of Christ may have much put into their hands when God intends to make use of them yet it is onely as they are subservient unto his glory in the Saints good They shall have little comfort in what they have while they have it they have them with much trouble and disquiet There is many times eveâ— a hell in great men houses because God bestowes not outward things upon them out of love not to doe them good But the Saints have all from the love of God in Christ Though they have never so little yet they are happy they live comfortably what they have does them good Hence was that proverbiall speech of Solomon Prov. 15.16 This is the difference Secondly the wicked men out of Christ have no right to any thing that is Gods by vertue of any promise from God They are not in Covenant with God so God is not theirs nor engaged to them by promise only what he bestows upon them by courtesie and meere providence It was Gods expression to Abraham I will give to thee and to thy seede c. Gen. 17.8 Now beleevers are the seede of Abraham they are in Covenâ—â—â— with God they may claim a priviledg as children they have a right by promise from God This is the second difference Thirdly the wicked who have not Christ have all they possesse without Christ they have the gift without God They have the gifts without grace to use them and then you may know how it will goe with them You know it will doe a man little good to have a whole shop full of curious tooles and know not how to used them But the Saints have God and the gift yea God in the gift They have the holy Spirit brought along in ever mercy which will helpe them to manage all and guide them in all and so sweetens all to them turns all to a happy and blessed use that all is for their good It is the promise of Iesus Christ he will see it made good to his Saints The Comforter which is the holy Ghost whom the Father will send in my name hee shall teach you all things Iohn 14.6 This is the 3 difference I will now come to the second answer to the objection 2 Aâ—sw 2. God may suffer the wicked to have great power to get into much strength the better and more effectually to do his work You know it is not a little common fire that will melt gold It must be a strong fire a hot fire Now Gods Saints in Scripture are compared to gold and though gold the chiefest of mettalls yet it hath drosse which must be purged out and takâ—n away Isa. 1.25 That is even the best of Gods Saints have many sins and corruptions which must be purged out in the fire of afâ—lâ—ctions And for this purpose God makes use of wicked Kings and great men and in this sence God calls them his servants as I mentioned at large in the Reasons Alas the very greatest and sharpest persecutions that ever the wicked raised did the Saints good it exercised
interest in Christ in some measure or other is acquainted with the love care and power which abides in Jesus Christ and upon this ground saving faith is built They that know thy Name saith David wil trust to thee Psal. 9.10 that is they that know Jesus Christ to be the Sonne of God to be one with the Father Ioh. 17. know him to be God al-sufficient This is fâ—iths sure foundation and hence it was that Paul takes up his firme resolution to commit all to Christ I know saith he whom I have beleeved I have had experience of him and I am perswaded that he is able tâ— keep that which I have committed unto him 2 Tim. 1.12 This was a sweet frame in Paul here was a right faith and assuredly the Saints have the same they have the like pretious faith 2 Pet. 1.1 all the Saints now have the like faith the Apostles had for nature or matter though not the like measure of faith Every christian is willing nay desirous to give up all to the disposall of Christ they well know that Iesus Christ is a better keeper of any thing then they themselves are and therefore they are desirous to put all into his hand christians will trust Christ with estates wives children Religion bodies and soules this is the faith of christians it 's a true faith and it never fails True it is an hypocrite a meer knowing professor may goe farre as the young man did Mat. 19. but they cannot trust Iesus Christ with all they may stand the calm and make a goodly shew but in the storme when troubles sufferings and losses come in with profession of Christ they are lost too they are gone they want foundation they have not faith to trust Christ under difficulties Mat. 7.26 27. they know not that the Lord will be a refuge for the oppressed a refuge a hiding-place a defence in times of trouble as David did or else they would put their trust in God Ps. 9.9 10. now then bring your hearts to the rule try them whether they will be willing to close with Iesus Christ and trust him with all and for all if you have a faith that can thus see acknowledge and trust Christ with all it 's good it 's firme it is a faith given by God wrought by the holy Ghost it 's more then flesh and blood can doe thus to trust Iesus Christ And therefore I will conclude upon this faith as Iesus Christ did of the same faith in Peter This a firme faith and the gates of hell shall not prevaile against it Mat. 16.16 17 18. This a second sign of a christians reall interest in Christ Signe 3. The third Signe of a Christians interest in Christ is a ready obedience to all the commands of Christ when I give you obedience for a signe of being in Christ I meane a filiall and not a servile obedience an obedience that is free full universall not compelled or in part Iesus Christ loves not half Christians nor almost christians Iesus Christ will be all Master or no Master I am perswaded your selves think this a truth and no matter of dispute The soule that hath truly given up it selfe to Iesus Christ that trusts him with all expects all from him to make it happy will be counselled and commanded by the will and word of Iesuâ— Ghrist Obedience is a full discovery a notable marâ— to make known what Master you serve whose commands you obey and works you doe his you are if you obey Christ his you are if you obey the Devill his you are I know this truth is very hardly received many will live like devils and yet would be called christians and be partakers of the Saints priviledges That therefore you may the better judge of your inward estate conâ—â—dâ—r your outward walking who hath the command of your lives and actions what rule goe you by that will not deceive you this was Pauls direction to the Romans and it shall now be mine po you Know you not that is it 's a thing you ought to remember that to whom yee yeeld your selves servaâ—t to obey his servants yee are to whom you obey whether of sinne unto death or obedience unto righteousnesse Rom. 6.16 Objest But you may say how shall I know by my actions when I obey the divell and when I obey Iesus Christ Ans. This is the easiest thing that may be if you deale faithfully with your own soules there is no truth in all the Bible more clearly set down then this for the children of the divell Iesus Christ saith ye are of your father the divell and the lusts of your father ye will doe Ioh. 8.44 On the other side the sheepe the servants of Iesus Christ thâ—y harken for his commands and obey his will the sheepe follow him for they know his voyce Ioh. 10.4 Object But how shall I know which are the works of the divell and which are the commands of Iesus Christ Ans. This also is as plain as can be and they are distinguished all along the Scriptures but I will give you one place for all and that will clear both to the ful Paul writing to the Galathians satisfies the point to the full onely he differs in tearmes from the other places alledged before these works are distinguished and the one call'd the works of the divell the other the commandments of Christ and here Paul cals the one the workâ— of the flesh the other the fruits of the spirit and here is little difference if they be considered now if you would know how these may be discerned the Apostle first tels you they are manifest and then reckons up many particulars the Apostle begins with the works of the flesh or the divell call them whether you please and also shews the reward of them then he describes many qualifications in christians and gives the reason of their sweet frame I will give you both these apart becauâ—e the knowledge of them may dâ—e you much good and the Lord blesse it to you First the Apostle discovers and names many particular works of the divell now saitâ— he the works of the flesh are manifest any body may know them which are these adultery fornication uncleaâ—nesse lasciviousnesse idolatry witchcraft hatred varâ—ance emulations wrath strife seditions heresies envyâ—ngs murders drunkennesse revilings c. the Apostle names these and concludes with such like that is these and such as these are will keepe a soule out of heaven they have no inheritance there and then you know what will follow his words are these â—hey which do such things shall not inherit the kingdome of God Gal. 5.19.20 21. Thus you see what the works of the divell are and how he payes them their wage â— will next fall upon the qualifications of the Saints as they are helped and guided by the Spirit the holy Ghost and therfore called the fruit of the spirit In the Saints the servants of God you finde nothing but sweetnesse