Psalm 119:149

Verse 149. — Hear my voice according unto thy lovingkindness; 0 Lord, quicken me according to thy judgment.

In these words you have, 1. prayer. 2. The grounds of his support, or his encouragements in asking.

1st, His prayer is double: 1. General for audience, “Hear my voice.” 2. Particular for quickening, “Quicken me.”

2ndly, His encouragements and grounds of confidence in asking, are also two; 1. God’s lovingkindness. 2. His judgment. Both together imply the lovingkindness of God manifested in the word, or expressed and engaged in the promises. The points are three: —

Doctrine I. — One blessing which the children of God do see a need often and earnestly to ask of God, is quickening. David ever and anon reneweth his request, and he is loth to be denied; and therefore, before he saith, “Quicken me,” he saith, “Hear my voice.”

Doctrine II. — The main argument which God’s children have to plead in prayer, is his own favour and lovingkindness. That is David’s argument in the text, “Hear my voice according unto thy lovingkindness.”

Doctrine III. — The mercy and lovingkindness of God manifested and impledged in the promises of the Gospel, doth notably encourage us to ask help from him. For David doth not only say “according unto thy lovingkindness,” but “according to thy judgment.”

For the first point, one blessing which the childi-en of God do see a need often and earnestly to ask of God, is quickening. Here I shall inquire, 1. What is quickening? 2. Give you some reasons why the children of God do see a need so often and earnestly to ask it of God.

First, What is quickening?

1. By quickening-, some understand restitution to happiness; for a calamitous man is as one dead and buried under deep and heavy troubles, and their recovery is a life from the dead, or a reviving from the grave: so quickening seemeth to be taken Psalm lxxi. 20, “Thou, which hast showed me great and sore troubles, shalt quicken rae again, and shalt bring me up again from the depths of the earth.”

2. Others understand by quickening, the renewing and increasing in him the vigour of his spiritual life. That he beggeth that God would revive, increase, and preserve that life, which he had already given, that it might be perfected and consummated in glory. That he might be ever ready to bring forth the habits of grace into acts.

The Use which we should make of it, is to press you —

1. To be sensible of the temper of your heaits, and see whether you want quickening, yea or no. The feeling of spiritual deadness, argueth some life and sense yet left. You have attained to so much of life, and do retain it in such a measure, as to be able to bemoan yourselves to God. Most observe their bodies, but very few their souls; if their bodies be ill at ease or out of order, they complain. Men that go on in a track of customaiy duties, see no need of quickening; therefore this humble sense is a good sign. Matins and vespers coldly run over, never put us upon the feeling of indispositions; but only duties done with some spirit and life; as a smith blows not the bellows on cold iron or a dead coal. Who would seek quickening, when not serious in the work? They that go on in the cold wont of duties, never regard the frame of their hearts.

2. When you want quickening, ask it of God. He brought us into the state of life at first, and therefore every moment we must beg of him that he would quicken us, that he would continue it, and perfect his own work: “Draw me, we will run after thee” (Cant. i. 4). There is no running, no preserving the vitality of grace, without his renewed influence: “None can keep alive his own soul” (Psalm xxii. 29). Therefore, when we find this deadness or decay of life, to whom should we go, but to the fountain of life to repair it? No creature doth subsist of itself, or act of itself.

3. Ask it earnestly. David prefaceth a general piayer before this request, and saith, “Hear my voice,” as loth to be denied. Many ask it of course, rather use it as a mannerly form when they are entering upon holy duties, than a broken-hearted request. See you desire it heartily: “Behold, I have longed after thy precepts; quicken me in thy righteousness” (Psalm cxix. 40). A man’s heart is set upon it, and will not sit down with the distemper, as contented and satisfied with a dead frame of heart; quickening is for longing souls, that would fain do the work of Gcd with a more perfect heart.

4. Expect his grace in and through Jesus Christ, who came down from Heaven for this end: “I am come that they might have life, and that they might have it more abundantly” (John x. 10). That was his end in coming into the world, to procure life for his people; and not only bare life, but liveliness and comfort; yea, glory hereafter. He died to purchase it for us: “This is my flesh, which I give for the life of the world” (John vi. 51). His incarnation and taking on him our nature, is the channel and conduit through which the quickening virtue that is in the Godhead is conveyed to us. And his offering up himself in that nature by his eternal

VOL. III. IT

Spirit, doth purchase and merit the appHcation and annunciation of this his quickening virtue to our souls, and prepareth him to be fit meat for souls. That same flesh and human nature of Christ that is offered up a ransom to justice, is also the bread of life for souls to feed upon. Souls are fed with meditations upon his death and sufferings; the bread which he giveth by way of application is his flesh, which he gave by way of ransom; every renewed act of faith draweth an increase of life from him.

5. Consider how God worketh it in us. The Father of spirits loveth to work with his own tools. These three agree in one; the Spirit, the word, and the renewed heart. The one is the author, the other the instrument, and the last the object. There is the Spirit acting, and the habit of grace acted upon; and the word and sacraments are the instruments and means. For God will do it rationally, and by a lively light. God forceth not the nature of second causes against their own inclination; it is pleasing to him when we desire him to renew his work, and to bring forth the actings of grace out of his own seed, and to blow it with the wind, the breath of his Spirit, on the gardens, that the spices may flow out (Cant. iv. 15). If one of these be wanting, there can be no quickening. Not the Spirit; for he applieth all and doth all in the heart of believers; it is from him that we have the new life of grace, and all the activity of it: “If we live in the Spirit, let us also walk in the Spirit” (Gal. v. 25). Then there must be a renewed heart; for God doth first infuse the principles of the new life, and gracious habits and power, into the soul. Next he doth actuate those powers, or stir them up to do -what is good; otherwise, we do but blow to a dead coal. Then the word and sacraments come as God’s means, which are fitted to work upon the new creature. These are full of spiritual reason, and suited to the sanctified understandings of men and women.

6. Consider God’s loving-kindness, how ready he is to grant this. He will not deny the gift of the Holy Ghost to them that ask him (Luke xi. 13). It is an argument not a pari, but a minorc ad majus. God is more able and willing to give than earthly parents, who are but half- fathers. This is a spiritual and necessary blessing, and God is too fatherly to deny it to his children. You may deny an apple to a wanton child; but you will not deny bread to a fainting child. The bowels of a father will not permit you to do that: you may deny them superfluities, in wisdom; but your love will not permit you to deny them necessaries. Meat is not so necessary to revive and refresh the body, as grace for the soul, and his holy inspirations to act and guide you. And wdll God deny these requests?

7. Know when you have received quickening. Many Christians look for rapt and extatic motions, and so do not own the work of God when it hath passed upon them; they underrate their own experiences, and so cannot take notice of God’s faithfulness. Sense, appetite, and activity, are the fruits of life and quickening.

(1.) We have the more sense of indwelling sin as a heavy burden (Rom. vii. 24). None groan so sorely as those that are made partakers of a new life: Elementa non gravitant in suis locis; a delicate constitution is more sensible of pain. Wicked men scarce feel deep wounds given to their conscience, nor have any remorse for gross sins: God’s children, their hearts smite them for the smallest disoiders and irregularities.

(2.) Appetite after Christ, his graces and comforts (1 Peter ii. 2). The more life any have, the more craving of food to maintain it in being; they are always hungering and thirsting after God (Matt, v. 6). Our appetite will be after the things that conduce to the maintaining and preserving that being which we have. If a man lose his appetite, the body pinetli and languisheth, and strength decayeth; desire prepareth the soul to take in its supplies. Your life is in good plight when that is desired, TO XoyiKov dSoXov yaXa: and it will be a means of spiritual growth, a kindly appetite after this milk. They are under a great decay who have lost their appetite after the Gospel,

(3.) Activity in duties. That we may honour Christ: “To whom coming as unto a living stone, &c., ye also, as lively stones, are built up a spiritual house” (1 Peter ii, 4, 5). Christ liveth, and we live by him: as the stones in the building carry a proportion with the corner-stone, so Christians as the body with the head. It must needs be so, because of God’s Spirit dwelling in us (Ezek. xxxvi. 27), and because of the graces in a Christian, faith and love. Faith working by love, is the great evidence of the new creature. If faith and love be strong, it will quicken us to do much for God; the apprehension of faith doth enliven our notions of God, Christ, Heaven, and Hell; faith yuts life into our thoughts of him. Love is a notable pleader and urger: “The love of Christ constraineth us,”’ &c. (2 Cor. v, 14,)

Secondly, The reasons why, &c,

1. They that have so much to do with God, do see a need of it; for he is a living God, and will be served in a lively manner: “Not slothful in business; fervent in spirit; serving the Lord”’ (Rom, xii. II). They that serve the Lord, negatively, must not be slothful in business; affirmatively, fervent in spirit, God will not be served negligently, coldly, but with life and earnestness; the twelve tribes served God, iv tKTevua, instantly (Acts xxvi, 7); instantly serving God with the uttermost of their strength. He that hath a right to our all, must have our best; surely he will not be put off with every shght thing. Now, the children of God that are sensible of this, are earnest for quickening, that they may serve God in such a way as becoraeth him, with life, and power, and zeal; for the manner in every duty is to be regarded as well as the matter, A man may do many things that are good, but there is no life in what he doth. He prayeth, but without any life in prayer, dead in prayer; heareth, but no life in hearing, dull of hearing. All things in a Christian may be counterfeited; but life cannot be counterfeited, that cannot be painted.

2, They are acquainted with themselves, and observe the frame and posture of their own spirits. Now, they that know themselves, will see a need of quickening, —

(1.) Because of the instabiUty and changeable frame of man s heart. It hardly stayeth long in the same state; now it is up, and anon it is down, as the constant experience of the saints witnesseth. Sometimes they have a forwardness and strong propension of heart to that which is good; at other times, a lothness and dulness or unfitness to perform any spiritual service, when their will is more remiss and their affections unbent. It is not indeed the constant frame of their hearts, yet it is a disease incident to the saints; even good men may feel a slowness of heart to comply with the will of God and some hanging off from duty. Spontanece lassitudinessimt signa imniinentis morbi; so is this laziness and backwardness of spirit a sign of some great spiritual distemper. Sometimes they are carried with great largeness of heart, and full sail of affections; at other times, they are in bonds and straits, that they cannot pour out their hearts before God: 2 u

SERMONS ON PSALM CXIX.

“I am so troubled that I cannot speak” (Psalm lxxvii. 4). Sometimes they have great life and viyour; at other times, no such lively stirrings, but are flat, and cold, and dead. When, with Samson, they think to go forth and shake themselves as at other times (Judges xvi. 20), by sad experience they find that their locks are gone, that their understandings are lean, sapless, and their affections cold, and their delight and vigour lost. ]Man is a sinful, weak, inconstant creature; his heart is unstable as water; and much of this levity and instability remaineth with us after grace, as is seen in the various postures of spirit that we are under.

(2.) Because of the constant opposition of the flesh. There is an opposite principle in our hearts (Gal. v. 17). The body of death that dwelleth in us, doth always resist the life of the Spirit in us; and therefore God must renew the influences of his grace to preserve life. There are desires against desires, and delights against delights; this must needs abate our vigour. The Spirit draweth one way, the flesh another. It is drawing: “Every man is tempted, when he is drawn away of his own lust and enticed” (James i, 14). It is depressing: “Seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us” (Heb. xii. 1). Carnal affections hang as a weight, retarding us in our heavenly flight and motions. It is warring: “I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin” (Rom. vii. 23). And therefore the Lord had need to cherish the new creature and good seed, which cannot but be weakened with this opposition.

(3.) Because our outward condition doth work a great change in us. A Christian should, and in some measure doth, carry an equal mind m all conditions, and keep the same pace whether he goeth up-hill or down-hill, and have his heart fixed in God whatever falleth out: “He shall not be afraid of evil tidings; his heart is fixed, trusting in the Lord” (Psalm cxii. 7). But, alas! we are much discomposed oftentunes, es^ecially at the first onset, by our outward estate; when under great afflictions, it puts a damp upon our spirits, and we cannot serve God so cheerfully: “And Aaron said unto iNIoscs, Behold, this day have they offered their sin-oflfering and their burnt-offering before the Lord; and such things have befallen me; and, if I had eaten the sin-offering to-day, should it have been accepted in the sight of the Lord?” (Lev. x. 19.) So Hezekiah, it is said of him, 2 Chron. xxxii. 24, 25, “In those days Hezekiah was sick to the death, and prayed unto the Lord, and he spake unto him, and he gave him a sign; but Hezekiah rendered not again according to the benefit done unto him; for his heart was lifted up.” We are too apt to be dejected and cast down with worldly troubles, or exalted and puflfed up with worldly comforts; and both bring on deadness upon the heart, both worldly sorrow and carnal complacencj’. It is not requisite that a child of God should be without all sense of his condition; and it cannot be supposed that this sense should always be kept within bounds, and vmder the coercion and government of grace, considering our weakness; and therefore a Christian receiveth some taint from the changes he passes through, as the water doth from the soil through which it runneth. He is sometimes in credit, sometimes in disgrace; sometimes rich, sometimes poor; sometimes sick and in pain, at other times in health and firm constitution of body. Now, though it argueth small strength to faint in ordinary afflictions (Prov. xxiv. lU), and a light spirit, to be puffed up like a bubble with every slight blast; yet, -when troubles are heavy and pressing, God’s best servants have been ready to die and faint; and, in a full estate, it is hard to keep down carnal rejoicing. By both, the freedom of following God’s service cheerfully may often be interrupted.

(4.) Because we sin away our life and strength, and, by our careless walking, contract deadness and hardness of heart. The mind, like the eye, is soon oifended and out of temper: we forfeit the quickening influences of his Spirit, upon which the acti^ty of grace dependeth. To correct our sinful rashness, and to teach us more watchfulness and caution, God withdraweth. Be the sin a sin of commission, especially if grievous and heinous; as David found a shrewd abatement of life and vigour after his foul sin (Psalm li. 11, 12). Or a sin of omission, when we neglect God or serve him slightly; if we give way to deadness (Isa. lxiv. 6), rest in the work wrought, and’ are more williBg to get a duty over than to perform it with any life and vigour, God suspends his quickening. If you do not mind the work, why should God quicken you in it r

3. From the nature of God’s dispensation. They do often and earnestly ask quickening, because God giveth out by degrees, and would keep us in constant dependence: “In him we live, move (Kivifita), and have our being” (Acts xvii. 28), both as creatures and as new creatures. There is a constant concun-ence of his motions and influences with their beings and operations, God will endear his grace to us by bringing us daily under new debt; and therefore he doth not give us all our stock and portion in our hands, lest we neglect him, as the prodigal did his father. By multiplied and renewed acts of grace, he doth more commend his love to us; every day he must quicken us, and in every duty. If so much rain fell in a day as would suffice the earth for seven years, “the commerce between the air and the earth would cease. Or, if a man could eat so much at one meal as to go in the strength of it all his life, there would be no ground to pray for daily bread. Therefore God doth dispense his assistances so as you must still wait upon him and be calling to him. He keepeth grace in his own hand, that he may often hear from us.

DocTEiXE II. — The main argument which God’s children have to plead in prayer, is his own favour and lovingkindness. I shall show, —

1. That this is a modest, humble, and pious argument.

2. This is a comfortable and encouraging argument.

First, It is a modest argument; and it were good if we could learn this modesty of David. He was one much in prayer, diligent in keeping God’s statutes, abundant in all acts of devotion, spent nights in meditation; and yet, after all this, placeth all his hopes in the mercy and lovingkmdness of God, and desireth only to be heard according to mercy. But in us there is a secret carnal notion of God as if he were our debtor; if we act for him, or suffer anything for him, we carry it as if God were obliged to us: “Wherefore have we fasted,” &c. (Isa. lviii. 3.) We cannot be at a fast, give a little alms, or make a prayer, but we think we have merited much at God’s hands. Oh! this is against all reason. Alas! what profit can we be to God? (Job xxxv. 6 — 8.) God is above the injuries and benefits of the creature. “STiat miss had he of angels and men, in those innumerable ages of duration that went before any created being? And as it is against reason, so it is against all the declarations God hath made of himself to us: “Not for your sakes do I this, saith the Lord God, &cc.; be ashamed and confounded for your own ways” (Ezek. xxxvi. 32). So, “But after that the kindness and love of God our Saviour toward man appeared, not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; which he shed on us abundantly through Jesus Christ our Saviour” (Titus iii. 4 — 6). In short, no worth in us, or righteousness of ours, is that merit and righteousness by virtue of which we are accepted with God. Our works and righteousness are not that condition by which we receive and applj’ this merit; that is faith. No works or merit are a motive, or the first inducing cause to move God to give us that faith; but all is from his lovingkindness and readiness to do good to the creatures. Again, it is contrary to the practice of the saints and children of God, who, though never so holy and never so good, yet still they plead mercy, and this by direction from him who knoweth what plea is fittest for creatures to use to God (Luke xvii. 10). As it is not the merit of one part of the earth that it lieth nearer the sun than another, only the Creator would have it so; so still the Scripture crieth down works and merits in the creature, in all these gracious influences. They all come from God’s bowels of compassion to his creatures labouring under difficulties. He loveth to act as a free agent in giving, continuing, and actuating the life of his creatures, whether natural or spiritual. Yea, lastly, any other principle would be agahist our profit, as well as God’s glory. Our profit, both as to duty and success; we should never carry it dutifully to God, if we did not acknowledge that all came from grace. Whence come impatience, murmurings, contempt of things aftbrded, but from a secret opinion of our merit and deserving? They that prescribe to God, ascribe too much to themselves; that prescribe to God for time, measure, and kind, are hasty and murmur under delays and suspensions of grace. And as to success, without this modest and humble claim, God rejecteth the request; for he “resisteth the proud, and giveth grace to the humble” (1 Pet. v. 5). Spiritual pride is the worst of all pride. The humble supplicant may expect increase of grace, which is denied to others: “The Lord taketh pleasure in them that fear him, in those that hope in his mercy” (Psalm cxlvii. 11). Such as fear God, and serve him diligently, and yet put all their confidence in his mercy, these are those whom the Lord delights in, to keep communion with them, and pour out his blessings upon them. This is enough to show you it is a humble, modest plea.

Secondly, It is a comfortable, encouraging argument; which that it may appear to you, let us consider, —

1. The nature of it.

2. The kinds of it.

3. The proofs and demonstrations of it.

4. The end of it.

1st, The nature of it. The lovingkindness of God noteth his disposition to do good upon his own motives, or his self-inclination to do good to his creatures, especially to his people: “According to thine own heart, hast thou done all these great things” (2 Sam. vii. 21); his native willingness to employ what goodness is in him for the good of his creatures. Now, this doth much encourage poor sinners to draw nigh to God for such mercy as they stand in need of. Justice giveth what is due, but mercy what is needed. Justice seeks a fit object; mercy and lovingkindness, a fit occasion. His justice will not hinder his mercy from being bountiful.

2ndlj% The kinds of it. God’s lovingkiudness is twofokl, general and speciaL

1. There is a general kindness and goodwill from God as Creator, to all his creatures, especially to mankind; the effects and fruits of this general kindness flow in the channel of common providence. So it is said, “The Lord is good to all, and his tender mercies are over all his works” (Psalm cxlv. 9). God is good to all things; to all persons; he bestoweth many common blesshigs upon the wicked, as natural life and being, health and wealth, kc. So,” He giveth to the beast his food, and to the young ravens which cry’’ (Psalm cxlvii, 9). To wicked men (Matt. v. 45). Common blessings do not always argue a good people; but they always argue a good God. God giveth the beasts their food in due season (Psalm civ. 27, 28). Now, this is some ground of hope, and so improved, Psalm cxlv. 15, 16; if he heareth the cries of the creatures, he will hear the prayers of the saints; if a kite, much more a child. You see the Lord doth not cast off’ the care of any living creature which he hath made, but hath a constant eye of providence upon them, that their hunger may be satisfied and they may have that sort of good which is fitting for them; and that in time and season, before they are spent with wants; and will he not answer the longings, and expectations, and cries of his people, and pity their faintings, and give that grace which they so earnestly seek?

2. Over and above this common kindness, there is a more entire special love and kindness towards believers in Christ. This may be admired rather than expressed: “How excellent is thy lovingkindness, O God!” (Psalm xxxvi. 7.) This is unto admiration, his connnon kindness, his preservation of man and beast. This is the fruit of his eternal love: “I have loved thee with an everlasting love, therefore with lovingkindness have I drawn thee” (Jer. xxxi. 3); and this is expressed in blessing them with special and saving benefits in Christ. The effects of his special kindness do all relate to life and godliness, and are conveyed to us through the conduit of Christ’s merit and intercession, in and by whom he doth fulfil in us all the good pleasure of his goodness (2 Thes. i. 11, 12). Now, this special kindness must needs be a mighty encouragement to the saints to come to him (since he lovelh them with such a free and special love) for all that mercy they stand in need of. The former speaketh the goodness of God to all his creatures, this to themselves in particular; both together a notable support. Yea, though we have not yet any experience of the goodness of God, yet, since there is such a thing as self-inclination in God to do good to his people, and, besides this, a readiness to express his love to all his creatures, more especially to every one, without respect of persons, that cometh to him: “For thou. Lord, art good, and ready to forgive; and plenteous in mercy unto all them that call upon thee” (Psalm lxxxvi. 5): take the cause, and you do not know what you may find; it may be your portion and lot.

3rdly, The proofs and demonstrations of this lovingkindness.

I. He hath given evident proof and infallible demonstration of it in Christ: “In this was manifested the love of God toward us, because that God sent his only-begotten Son into the world, that we might live through him” (1 John iv. 9). The cause or first motive was love: his means was the sending of Christ to be a propitiation; his end, life spiritual and eternal. This is such a glorious instance and manifestation of the love of God, that poor creatures are encouraged to draw nigh to God for such mercy as they stand in need of. It is a hidden love; here is a convincing proof and real demonstration, by so glorious an effect and fruit of it! It was not a ■well-wishing love only; nor a love concealed, but manifested, and that by a signal proof.

2. The instances of God’s lovingkindness to others; so that “accordmg to thy lovingkindness,” will be, according to that grace and mercy which thou art wont to show to others of thy servants. AH that have had to do with God, will assure you that he is a gracious God, full of kindness and mercy. There are examples of it (1 Tim. i. 16); and, “That in the ages to come he might show the exceeding riches of his grace in his kindness toward us through Christ Jesus” (Eph. ii. 7). Instances of God”s lovingkindness towards others, have a peculiar fitness and efficacy to convince us how exceedingly gracious God is; and so to draw us to the same fountain of grace for pardon and life to ourselves. These examples do more than the doctrinal declaration, because they do not only show that mercy and grace may be had, but that it hath been attained unto by those who in all respects did judge themselves, and were really, unworthy of it, as unable to lay hold of it, and to make good use of it afterwards, as we ourselves. The ice is broken, the ford ridden, before us; therefore we may venture our salvation and acceptance with God upon the same grace.

3. His former love to ourselves. At first, he took us with all our faults, and betrothed us unto himself, in lovingkindness and tender mercy (Hos. ii. 19); and therefore he will still do us good, freely and bountifully: and so we may answer all objections from God’s wonted goodness towards us. When he hath entered into covenant with us out of his love and bounty, we may well expect that upon the same terms he should keep covenant. The continuance is more easily believed and asked than the beginning and first grant: “Oh! continue thy lovingkindness unto them that know thee, and thy righteousness to the upright in heart” (Psalm xxxvi. 10). When by experience Ave have found what it can do for unworthy creatures, we may the better expect it should help us upon all occasions.

4thly, The end why God exerciseth it; which is his glory, even the glory of his grace and lovingkindness; that that might be acknowledged and exemplified by those that are partakers of it, even to be altogether glorious: “To the praise of the glory of his grace, wherein he hath made us accepted in the Beloved” (Eph. i. 6); that it may be owned and esteemed as free and liberal, and working of its own accord. We only cross God’s end, when we do not plead it, admire it, and esteem it highly, and improve it for our comfort; for this is God’s end in the whole business of our salvation from first to last, that men and angels might be excited to set forth the praises of his rich mercy and free grace. And here is a new encouragement to ask gracious supplies of God, according to his lovmgkindness, or upon the account of that attribute, even that his grace may be more esteemed and exalted in our hearts: “But do thou for me, O God the Lord, for thy name’s sake; because thy mercy is good, deliver thou me” (Psalm cix. 21). It concerneth him in point of his chief honour and glory, to do good to his people, that he may be known and owned to be a good and a gracious or loving God.

Use. — Well then, if this be the great plea of the saints, — 1. liCt us meditate often on the lovingkindness of God; on his pitying, and pardoning, and lovingly entreathig, poor sinful and broken-hearted

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creatures that come f o him. This should be our daily meditation: Bomim est primimi et jJotenfissmium no?nen Dei, saith Damascene; it is the first-born and chiefest name of God. We cannot conceive of God by anything that concerneth us so much as his goodness; by that we know him, and for that we love him: we admire him with reverence for his other titles; but this doth first insinuate with us, and command our respect to him. The first temptation that ever was in the world, was to weaken the conceit of his goodness in the heart of the creature; as if God were envious, harsh, and sour in his restraints: still it is a great temptation; yet “God is good to Israel” (Psalm lxxiii. I). Oh! let us fortify our hearts with frequent thoughts of his goodness and lovingkindness! As we should do this every day, so especially upon the Sabbath-day: “To show forth thy lovingkindness in the morning, and thy faithfulness every night” (Psalm xcii. 2). We should do this with all the advantage we can use, more especially when we are in his presence, conversing with him and ministering before him: “We have thought of thy lovingkindness, O God, in the midst of thy temple” (Psalm slviii. 9). We should often and seriously think when we come to God, Surely now we have to do with a loving and gracious God, whether we wait upon him in prayer, or the word, or sacraments; if any prayer to make, or comfort to expect.

2. Observe the fruits and efi’ects of it, and value them. They that are students in Providence, shall not seek long before they find God to be a God full of lovingkindness and tender mercy: “Whoso is wise, and will observe these things, even they shall understand the lovingkindness of the Lord” (Psalm cvii. 43). Few regard it, or look after it; but they that do pry into the course of his dealings, shall not be withovit many instances of God’s love and free favour to them. Now, when you have found it out, value it: “Because thy lovingkindness is better than life, my lips shall praise thee” (Psalm lxiii. 3). You shall have rich experiences, such as will fill you with joy unspeakable and glorious, to be esteemed above all comforts whatsoever.

3. Praise God for it. This should be a lively motive to praise him: “I will worship toward thy holy temple, and praise thy name for thy lovingkindness and for thy truth” (Psalm cxxxviii. 2). These two are the cause of all we have; it is without any deserving of ours, only because we have to do with a gracious and faithful God: “I will mention the lovingkindness of the Lord, and the praises of the Lord, according to all that the Lord hath bestowed on us, and the great goodness toward the house of Israel, which he hath bestowed on them according to his mercies, and according to the multitude of his lovingkindnesses” (Isa. lxiii. 7). The Prophet speaketh as if he could never find words enough, or pregnant enough, to express his sense of God’s gracious dealing, so bountifully had he dealt with his people.

4. Let us improve this lovingkindness, and readiness of God’s mercy to help penitent supjilicants.

(1.) In a way of trust; the least degree of which is enough to keep the sinner from running away from him: how grievous soever his offences and demerits be, yet come to him; say as David, “Have mercy upon me, O God, according to thy lovingkindness; according unto the multitude of thy tender mercies, blot out my transgressions” (Psalm li. 1). Yea, make it a ground of confidence and support: “Hear me, O Lord, for thy lo ing-kindness is good; turn unto me according to the multitude of thy tender mercies” (Psalm lxix. 1(5).

(2.) In a way of fear; that we may not interrupt the sense of it, or stop the current of his goodwill: “Thy lovingkindness is before mine eyes, and I have walked in thy truth”’ (Psalm xxvi. 3). It is the ground of all our confidence, lose not that; the Lord taketh notice of them that trust in his goodness: “The Lord is good, a stronghold in the day of trouble; and he knoweth them that trust in him” (Nahum i. 7).

There is one word yet undiscussed; “According to thy judgment.” Some by judgment, understand wisdom and prudence; the word will sometimes bear that sense: “But truly I am full of power by the Spirit of the Lord, and of judgment,” &c. (Mic. iii. 8.) As we say a man of judgment, for an understanding person. In this sense, “according to thy judgment,” will be, as thou thinkest fit; but surely judgment here, is to be understood in the notion of his covenant, or the rule according to which he judgeth of men; for it is one of the terms by which the word is expressed. Judgment is sometimes put for the covenant of works, or his strict remunerative justice. David declineth it under this notion: “Enter not into judgment with thy servant” (Psalm cxliii, 2). And this is called by the Apostle, “Judgment without mercy” (James ii. 13). Sometimes for the covenant of grace and free promises of God, or that merciful right which he hath established between him and his people, wherein God acteth as an absolving and pardoning judge. Of this, see verse 132. And of this the Prophet speaketh: “Zion shall be redeemed with judgment” (Isa. i. 27); that is, by his mercy promised according to his judgment. David desireth to be “quickened.” From thence observe, —

DocxKiNE III. — That God’s mercy and lovingkindness manifested and impledged in the promises of the Gospel, doth notably encourage us to ask help from him.

You have heard what encouragement we have by the lovingkindness of God; now what we have over and above that, by his judgment.

First, Quickening and enlivening grace is promised in the new covenant.

I. In general, from the general undertaking of the covenant. The covenant of grace diftereth from all other covenants in the world, because eveiy thing that is required therein, is also promised; and therefore it is called “the promise” (Gal. iii. 17), because God hath promised both the reward and the condition; faith and perseverance therein, as well as righteousness, pardon, and life. The new heart, to bring us into the covenant; and the continual assistance of grace, to keep us in that covenant. And so it differs from the usual covenants that pass between man and man. Among men, each party undertaketh for, and looketh after, his own part of the covenant, but leaveth the other to look to his duty and his part of the engagement; but here the duties required of us, are undertaken for, by him that requireth them. No man filleth bis neighbour’s hand with anything to pay his rent to him, or enableth him to do what he hath covenanted to do; ijut God filleth our hand with a stock, yea, more than a stock, of habitual grace, with actual influences, to draw forth habits into act; and doth with strength so flir enable us to perform every commanded duty, that, in the performance thereof, we may be accepted. Ezek. xxxvi. 26, 27, God owneth there not only the principles of acting, but also the excitement of these principles; yea, the very act itself. He hath undertaken to infuse the principle, and stir up the acts and exercise of it: I will “cause you to walk in my statutes.” So, “And I will give them one heart and one way, that they may fear me for ever, for the good of them and of their children after them; and I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me’’ (Jer. xxxii. 39, 40). Besides converting grace, superadded influences. It ditiereth from the covenant of works, that had more of a law, and less of a promise: there was a promise of reward to the obeyer, but no promise of giving obedience. God, indeed, gave Adam a stock of habitual grace, but no promise of assisting grace. There, man was to keep the covenant; here, in eliect, the covenant keepeth us (Jer. xxxii. 40). And, indeed, therein lieth the exceeding graciousness of the covenant of grace, that God undertaketh for both parties, and worketh in his people all that is required for entering into and keeping this covenant with him.

2. In particular. This part of actual influence, which is more especially called quickening, is promised in the covenant of grace; for the covenant concerneth mainly the life of grace, the care of which he hath taken into his own hands, not to lay it down till it be perfected in the life of glory; and therefore alloweth his children to repair to him, when their life is any way enfeebled or decayed: so that, besides that the general undertaking of his covenant will warrant such a plea, his particular promises of preserving and restoring our life, will embolden us to ask quickening; for with respect to his judgment or covenant-engagement, God is called “the God of [our] life” (Psalm xlii. 8), and “the strength of [our] life” (Psalm xxvii. 1). The care of life bodily, spiritual, and everlasting, lieth upon him; by virtue of the covenant, he hath undertaken to keep it, till we be possessed of the life of glory.

Secondly, The advantage we have from this promise. We have a double argument, not only from God’s mercy, but his truth; both which do assure us, that God is not one easy to be entreated, but bound and tied by his own free condescension. His lovingkindness showeth, that he may do it for us; his judgment, that in some part he will do it. He is not only enclined, but obliged; which is a new ground of hope. His promise in the new covenant inferreth a debt of favour, though not of justice. When God hath bound himself by promise, both his mercy and fidelity are concerned to do us good. We have not only the freeness of God’s love to encourage us, but the certainty of his help engaged in the promise. God inviteth men to him by his grace, and engageth his truth to do them good. The nature of God is one encouragement, he is wonderfully ready to do good; but in his covenant he hath established a right to believers to seek his mercy, so that all is made more sure and comfortable to us.

Use. — Is to encourage the people of God, when they miss his help in the spiritual life, to lay open their case to God. The thought of strict justice striketh us dumb, there is no claiming by that covenant; but I he remembrance of this merciful right of judgment, should open our mouths in prayer, and loosen our tongues in acquainting God with our case: ‘Lord, I want that life and quickening which thy promises seem to speak of.’ You may do it with the more confidence for these reasons: —

First, Consider the tenour of this judgment, or the terms thereof. The mildness of the court in which you plead; it is not a covenant of justice, but of favour; in it, grace taketh the throne, riot justice. The judge is Christ; the law, according to which judgment is given, is the Gospel; our plea is grace, not merit; the persons allowed to plead, are penitent sinners; yea, they are not only allowed to plead for themselves, but they have an advocate to plead for them: the very judge is their advocate! Oh! let us hold God to this latter covenant, and judgment of grace, mercy, and goodness! Ijord, upon these terms we dare come unto thee!

Secondly, Consider the blessing offered in this covenant: “Mercy and grace to help” (Heb. iv. 16). It offereth mercy for pardon of sins, a blessing which the law knew not; and grace to help, that is for our purpose. It is a covenant which alloweth you expenses to run the wav of God’s commandments; gives you straw to make your biick; filleth your hand to pay the master’s rent. It is not a hard master, to reap where it soweth not, but will cause you to walk and run whither it sends you.

Thirdly, Consider there is nothing in God contrary to us, or that standeth in our way; for it is all removed by this judgment or covenant. If anything, it is the justice of God; but that doth not stand in our way, being satisfied by Christ.

1. If you take justice as it implieth his remunerative and vindictive justice, we have the merit of Christ to plead. There is a ransom paid by him, to whom the sinner has fled for refuge; so that God may do us good without any blemish or imputation of defect to his righteousness and justice against sin (Rom. iii. 24, 25; 1 John i. 9).

2. As righteousness implieth the rectitude of his nature: “In thy faithfuhiess answer me, and in thy righteousness” (Psalm cxliii. 1). These things, that terrify others, comfort the godly. The righteousness and truth of God are their support. His veracity is a part of his righteousness, as it becometh every just man to make good his promises.