Psalm 119:152
Verse 152. — Concerning thy testimonies, I have hioum 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 tpsissima Veritas; now he amplifieth that saying, from God“s 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 God’s 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 God’s testimonies, “Thou hast founded them for ever.”
Secondly, David’s 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.
1st, What the Scriptures are in themselves.
1. For their nature; they are God’s testimonies, or the significations of his will.
2. For their stabihty; 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.
2ndly, David’s attestation or persuasion of this; “I have known of old.”
I here observe, —
1. His persuasion.
2. The date and standing of his persuasion, it was ancient; “I have known of old.”
1. His persuasion, “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 liveth;” 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 tyvwv Ik tS>v fiapTupiiiiv trs, have been persuaded of this by thy Spirit out of the word itself.
(2.) The knowledge of sense and experience; I myself have known by sundry experiences heretofore, which I shall never forget.
2. The date and ancientness of this persuasion, “of old:” it was not a late persuasion, or a thing that he was now to learn; he always knew it since he knew anything 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, David’s persuasion of the truth and unchangeableness of the word, was not a sudden humour, or a present fit, or a persuasion of a few days’ standing; but he was confirmed in it by long experience. One or two experiences had been no trial 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 (car apx«fi from the beginnings, that is, either, —
(1.) From my tender years. Timothy knew the Scriptures from a child (2 Tim. iii. 15); so David very young was acquainted with God and his truth.
(2.) Or from the first time that he began to be serious, or to mind the word in good earnest, or to be a student either in God’s 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: “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” (Psalm xxii. 4, 5).
The points are three: —
Doctrine I. — There is an everlasting stability, and a constant unchangeable truth, in God’s 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.
Doctrine I. — There is an everlasting stability, and a constant unchangeable truth, in God’s testimonies.
Proof. — “All his commandments are sure; they stand fast for ever and ever” (Psalm cxi. 7, 8). 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: “For all the promises of God in him are yea, and in him amen” (2 Cor, i. 20); 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 —
1. Their author.
2. Their foundation.
3. Their use.
1st, 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 supreme, and so is above all controlment. Sometimes men command, but without reason; sometimes they promise, but without performance; sometimes they threaten, but without eifect: 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 God’s 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, than they could perceive in his jiromise; and his enemies shall find more weight in his judgments than they could apprehend in his threatenings: “The foundation of God standeth sure” (2 Tim. ii. 19); Sj/^eX/a, his obligation, not a foundation in the builder’s sense, but in the lawyer’s sense. His obligation or bill of contract; that is, his promise or covenant with us in Christ, remainith unchangeable. A bill or bond is called BrjfitXia, God will own his servants if they will be faithful to him. See Hammond.
2ndly, 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 God’s nature: “That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation” (Heb. vi. 18). God cannot change, cannot lie; God can no more break his promise than cease to be God: his love, truth, power, are 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 than that is laid, which is Jesus Christ” (1 Cor. iii. 11).
3rdly, Their use.
1. To be testimonies, or declarations of God’s mind and will to the creature: not only for the regulation of our actions, but the measure of God’s dealings. God’s covenant in respect of the commands, is the rule of man’s duty; in respect of the promises and threatenings, they are the rule of God’s judgment or process with us. Now, it is for the honour of God and satisfaction ot 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 God’s 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: “And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the corner-stone”’ (Eph. ii. 20). They support the weight of the building. Now, foundation-stones must not be moveable, or laid loosely and carelessly; 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 (it€awripov Xdyov, “a more sure word of prophecy” (2 Peter i. 19), 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 authentic record. Consider it as subject to jealousies, forgetfulness, mistakes, it is so. The general voice of the Gospel gives more encouragement to self-undoing sinners, than a voice from Heaven calling us by name.
Use I. — 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 et rexjxdatam, between the rule and the 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 cavise 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 dependence 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: “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” (James i. 6). If we believe it to-day, why not to-morrow? Do difficulties abate anything of the certainty of God’s word, and make it questionable.^ Then it woukl be in the power of man to disannul the promise, and God could never lay a sure ground of hope.
2. In obedience. The weakness of our faith and dependence necessarily inferreth, that they that do not trust God, cannot be long true to him: cu’ipuxoe aKarararof, “A double-minded man is unstable in all his ways” (James i. 8). 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 entertainment, and embrace our Delilah 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: “Your goodness is as a morning cloud, and as the early dew it goeth away” (Hos. vi. 4). Nothing so fickle and changeable as man in anything that is good, so vain and inconstant are we in our motions and devotion; pangs that can no more endure a trial, than 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. iv. 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; Trtpiepo/zfi’ot, 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 ourselves in the knowledge the love, and practice of the truths that are commended to us: “I marvel that ye are so soon removed from him that called you mto the grace of Christ, unto another gospel” (Gal. i. 6). This lightness is a disease incident to our natures, soon off, soon on, that other gospelmg, or pretence of a purer way.
UseII. — Is comfort to the people of God.,, r
1 In all the particular changes that pass over our heads. Our estate and condition is many times changed; but God’s word is no more changed than himself is changed: all things shall come to ruin, sooner than these foundations be overturned: “Till Heaven f^d/arth pass one jot or one tittle shall in nowise pass from the law, till all be fulfilled (Mark v. IS) The promises are still the same, even as God is:” For I am the Lord 1 change not; therefore ye sons of Jacob are not consumed’ (Mai. m. 6). And these mercies we should take comfort in: “Wherefore we, receivmg a kingdom which cannot be moved, let us have grace, whereby x;e may serve God acceptably with reverence and godly fear” (Heb. xn. 28). bo also, 1 John ii. 17, “And the world passeth away, and the lusts thereof; but he that doeth the will of God, abideth for ever.”, ^,
2 In times of general confusion, when that which they apprehended to be rWht and a duty, proveth a sin; when wickedness is established by a law °” Shall the throne of iniquity have fellowship with thee, which frameth mischief by a law?” (Psalm xciv. 20;) 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 holv word. These ordinances of men shall be forced to give way to those external testimonies; a duty in former times, a sm now.
3 Comforts against the encounters of violence, when we seem to be borne down withforce, and have no hope. The testimonies of God are firm and steadfast, that none shall overthrow and frustrate them: they are but as the dashing of waves against a rock: “When the overflowing scourge shall pass through, it shall not come unto us” (Isa. xxvni. 1^).
4. It is a comfort in prayer; so David useth it here; yea and amen, that relateth to our desires, as before. ■, c r a
Use III. — To persuade us to behave ourselves to the word ot God as an unchangeable, unerring rule.,. u
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 yourselves 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 Christ’s yoke one time or other, do not thmk that he will alter the ordinances of his wisdom and justice for your sakes: leach me good judgment and knowledge; for I have believed thy commandments” (Psalm cxix. 66).
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 ol God: both confirm you; as they are purposes of God, they imply immutability: “Wherein God, willing more abundantly to show unto the heirs ot promise the immutability of his counsel, confirmed it by an oath” (Heb vi. 17) God’s counsel is immutable; for God, being an intelligent agent, oi 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: “Not alter the thing that is gone out of my lips” (Psalm lxxxix. 34). 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 emphatic avei-ment, confirmed by an oath: “That bj’ two immutable things, in which it was impossible for God to lie, we might have a strong consolation”’ (Heb. vi. 18); which is such a sacred assurance; yea, by seals and signs. Yet again, your very believing bindeth it the faster: “Remember thy word unto thy servant, upon which thou has caused me to hope” (Psalm cxix. 49). Would God invite a 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 threatenings: Christ saith, “Be it unto thee according to thy faith;” God’s threatenings 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 God’s two immutable things, faith is an anchor sure and steadfast (Heb. vi. J 9); therefore let us not entertain the promises of the Gospel with a loose heart: you may know it by your slightness and carelessness about them, if you do not esteem them as great. To you are given “exceeding great and precious promises” (2 Peter i. 4); they contain spiritual and eternal riches, and deserve to be greatly esteemed. By your addicledness 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: “This is my comfort in my affliction; for thy word hath quickened me” (Psalm cxix. 50); when you look on all the promises as a dry stick, or as words and wind, if they do not engage us to the earnest pursuit of heavenly happiness, and the blessedness which they contain and offer: “These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth” (Heb. xi. 13).
Doctrine II. — That this unchangeable certainty and everlasting verity of God’s testimonies should be known by us, that so sure a word should be entertained by a pure faith. David acknowledgeth here his own certainty.
I st. 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, and 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? “I know whom I have believed” (2 Tim. i. 12;) “Dost thou believe on the Son of God? He answered and said, Who is he. Lord, that I might believe on him?”’
VOL. III. Y (John ix. 35, 36.) True faith is not content to go on implicit 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 crucify 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 also is 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 transient view doth not acquaint us with things as serious meditation. The truth lieth 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. iii. I), to give heed to the Gospel (Heb. ii. 1), to consider its worth and certainty. The schoolmen have a distinction, Cerfitudocognitionis sen speculationis, and certituclo adhcrsionis; the former lieth only in a clearness of the mind, the latter in its power upon the affections and the will. The object rightly propounded, produceth the former from the imderstanding, not expecting the consent of the will; the latter followeth imperium et 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, “This is a faithful saying, and worthy of all acceptation, that Christ .Tcsus came into the world to save sinners, of whom I am chief” (I Tim. i. 15); and therefore must not only be ap2:)reliended, 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 aft’ections 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, “And have known surely, alnwQ, that I came out from thee” (John xvii, 8): so, “Therefore let all the house of Israel know assuredly, aaipaXwq, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ” (Acts ii. 36). 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 jmncto, it must be always growing; “Lord, I believe; help thou mine unbelief” (Mark ix. 24); 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 God’s testimonies, we should still increase in it.
2adly, Whence we know it; there is the difficulty. The doubt will not lie here, whether God’s testimonies be of everlasting verity; but how shall we know them to be God’s testimonies? For it is per se notum, that God is true, that he cannot lie, or give a false testimony: “If we receive the witness of men, the witness of God is greater” (1 John v. 9). But how doth it ajipear this is God’s testimony r for that word that is propounded to be believed as such, cannot be perceived with ease, neither is it known of itself to the understanding, neither is it demonstrable by evident reason so 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 God’s testimony? I answer we have it, —
1. Partly from the self-evidencing light of the Scriptures themselves; they have passed God’s 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: “By manifestation of the truth, commending ourselves to every man’s 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, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them” (2 Cor. iv. 2 — 4). The Gospel being the result of God’s 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 anything, and there should be nothing of his character left on it, to show 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 afi’ections, he could not choose but see it. That there is such an objective evidence or aptitude, in the doctrine itself, to beget faith in those that consider it, is plain from that of the Apostle, “By manifestation of the truth, commending ourselves to every man’s conscience in the sight of God” (2 Cor. iv. 2); without miracle, or other confirmation, if they had a clear eye: it is 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 lust. 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 human 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: “We are his witnesses of these things, and so is also the Holy Ghost, whom God hath given to them that obey him “(Acts v. 32); where the apostles are mentioned as one sort of witnesses, and the Holy Ghost as another. The great office of the Spirit is to testify of Jesus Christ:” Even the Spirit of truth, which proceedeth
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324 SEEMO>-S ON rSALM CXIX.
from the Father, he shall testify of me” (John xv. 26). The doctrine of the Gospel concerning Christ’s coming and power, is so great a mystery, that it is not believed and received in the world without the Spirit. Upon the beginning of Christ’s ministry, in his baptism, the Spirit appeared in the form of a dove: now, the Holy Ghost doth two ways bear witness of Christ, h’Texvwc, dnxvwQ, artificially and inartificially; artificially, />?>• modum arcjumenti; 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 persuade the heart, and convince us of the truth of the Gospel.
3. There is experience of the truth of the word, in God’s hearing prayers: “O thou that hearest prayer! unto thee shall all flesh come” (Psalm lxv. 2). Fulfilling promises: “The word of the Lord is tried; he is a buckler to all those that trust in him” (Psalm xviii. 30). Punishing the wicked: “I will chastise them, as their congregation hath heard” (Hosea vii. 12). Rewarding according to the rules set down in the word (Rom. i. 18, and Heb. ii. 3); but of this by-and-by.
3rdly, Why we must understand, consider, and believe?
Ansayek. — 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 fortify the heart against trouble. It is very notable, when the apostles would raise the joy of faith, they plead the certainty of the doctrme they delivered; for it was comfortable in itself, suitable to the necessities of man; all that needed was to assure others of the truth of it. See 1 John i. 1 — 4: that their joy might be complete and full, upon this certainty of evidence and complete demonstration; we could not be so comfortless and dejected, if we were persuaded of the reality of these things. So, “Believing, ye rejoice with joy unspeakable and full of glory’’ (1 Peter i. 2). We should love Christ, and rejoice in the believing, confident expectation of enjoying 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 (Psalm hi. 4. 10).
2. Our obedience would be better promoted; it would be a remedy against boldness in sinning, and coldness in duty: “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the hvhig God” (Heb. iii. 12). You cannot drive a dull ass into the fire: “Surely in vain the net is spread in the sight of any bird” (Prov. i. 17). Men do not believe the everlasting verity of the Scriptures, and therefore are so bold and venturous: they think they shall do well enough, after all God’s threatenings: “And it shall come to pass at that time, that I will search Jerusalem with candles, and will punish the men that are settled upon their lees; that say in their heart, The Lord will not do good, neither will he do evil “(Zeph. i. 12). Secondly, coldness in duty. How do the Scriptures reason against neglect:” 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 steadfast, and every transgression and disobedience received a just recompence of reward, how shall we escape, if M’e neglect so great salvation?’’ (Heb. ii. I — 3.) The
word spoken by angels was Xoyoc fSsSaioc- “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: “We have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eye-witnesses of his majesty” (2 Peter i. 16).
Use. — Oh! study to be inform.ed more and more of this great truth. Let us think of, and often consider, the unerring certainty of the Sci-iptures. It is 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 he’mg cross to his lusts and interests. You will find it of use, not only in great temptations, when we are apt to question all (Psalm lxxiii. 13), but in ordinary practice, in every prayer: “Let us draw near with a true heart, in full assurance of faith” (Heb, x. 22). It is 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 him ask in faith, nothing wavering” (James i. 6).
2. Do not content yourselves with a light credulity, but grow up to a full persuasion: “But continue thou in the things which thou hast learned, and hast been assured of, knowing of whom thou hast learned them “(2 Tim. iii. 14); and,” That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding “(Col. ii. 2); not a fluctuating, doubting knowledge, but a full persuasion of the truth of the Gospel: “That thou mightest know the certainty of those things wherein thou hast beA instructed” (Luke i. 4); “If thou continue in the faith, grounded and settled, and be not moved away from the hope of the Gospel” (Col. i. 23); a rooted persuasion that it is the undoubted truth of God. The firmness of faith should answer the firmness of God”s word. There are several degrees of assent, conjecture, opinion, weak faith, and receiving the word in much assurance (1 Thes. i. 6). There is belief, confidence, assurance, and full assurance. Belief is grounded on God’s word in general, and all the truths and propositions therein contained; confidence, on the promise; the one goeth before the other, fidelity is before dependence 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.
DocTKiNE III. — That experiences of former times should give us encouragement to trust God lor what is future. “Thy testimonies I have known of old,” saith David.
So the children of God make use of them. See David’s instance: “Thy servant slew both the Hon and the bear; and this uncircumcised Philistine shall be as one of them, &c. David said moreover. The Lord hath delivered me out of the paw of the lion, and out of the paw of the bear; and he will deliver me out of the hand of this Philistine” (1 Sam. xvii. 36,37). 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 Jacob: “I am not worthy of the least of all the mercies, and of all the truth, which thou hast showed unto thy servant; for with my staff 1 2)assed over this Jordan, and now I am become two bands. Deliver me, I pray thee, from the hand of my brother, from the hand of Esau “(Gen. xxxii. 10, 1 1). So, ‘• Thou pioparest a table for me in the presence of mine enemies, &c. Surely goodness and mercy shall follow me all the days of my life ‘” (Psalm xxiii. 5, 6). He hath been good to me, and, if it he 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: “Who delivered us from so great a death, and doth deliver; in whom we trust that he will yet deliver us” (2 Cor. i. 10). 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: —
1st, God’s constancy and unchangeableness. God is the same, always 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 God’s name; not I have been, or shall be: his providence is new and fresh every morning (Lam. iii. 23); God is but one God (Gal. iii. 20); always like himself; as he hath delivered, so he doth, and will: “Behold, the Lord’s hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear” (Isa. lix. 1); no decay in him. When we give to another, we give from ourselves, 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.
2ndly, Experience begets confidence: “And patience, experience; and experience, hope” (Rom. v. 4). The heart is much confirmed when it hath faith and experience on its side. If we were as we should be, the promise would be beyond all experiences; for it is the word of him that cannot lie. Experience addeth nothing to the certainty of the promise, nor any authority to it; only in regard of our weakness, it is a 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 it is an encouragement: “Because thou hast seen me, thou hast believed” (John xx. 29); 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 require it.
1. We know what God can do; former deliverances are as so many monuments and significations of his power: “Awake, awake; put on strength, O arm of the Lord, &c. Art not thou it that hath cut Rahab, and wounded the dragon?” (Isa. li. 9.) Rahab is Egypt (Psal. lxxxvii. 4); the dragon, Pharaoh (Ezek. xxix. 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 persuaded of God’s power. It is a complaint, they will not learn after all these signs and wonders: “Do ye not yet understand, neither remember the five loaves of the five thousand, and how many baskets j’e took up?” (Matt. xvi. 9.) Uy)on every experience, Ave should have high thoughts of God’s power and all-sufiiciency; the great conti’oversy 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
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help. We have no cause to believe the contraiy; it is only distrust saith he will not; it is a suspicion and jealousy without cause. It may be, for it hath been: “The Lord hath deUvered me,” &c. (1 Sam xvii. 36.) Particular and special conlidence is not so usual now; but we have no reason to be discouraged in the ways of God; though we cannot be absolutely confident, yet we should not baulk duty out of distrust and jealousy: in such faintings, take the cordial of experience: “And I said, This is my infirmity; but I will remember the years of the right hand of the Most High?” (Psalm lxxvii. 10).
Srdly, Former mercies are pledges of future; by giving, God becometh our debtor: “Is not the life more than meat, and the body than raiment?” (Matt. vi. 25.) If he gives life, he will give food; if he gives a body, he will give raiment: one mercy is an earnest of another. If he gives us Christ, he will give us all things (Rom. viii. 32); if he gve grace, he will give glory; if we have the first fruits (Rom. viii. 23), we shall have the harvest; if we have the beginning (Phil. i. 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.
4thly, We are the more endeared to God by his own mercy and tender care of us: “Is not this a brand plucked out of the fire?” (Zech. iii. 2.) The danger heightens the mercy.
Use I. — 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 they had never known or heard anything of God before. David, “I shall now perish one day by the hand of Saul” (1 Sam. xxvii. 1). When God hath abundantly done enough to evidence his power and love unto us: “They said, Can God furnish a table in the wilderness,” &c. (Psalm lxxviii. 19 — 21.) When we are to credit God in another work, as the discijiles after the miracle of the loaves, when new temptations assault us, we should not be disheartened. What were God’s motives before to help? Because you were in misery. The same you may expect again.
Use II. — To press you, —
1. To observe your experiences, and compare them with the word. All that God doth is full of truth and faithfulness: “The works of his hands are verity and judgment; all his commandments are sure” (Psalm cxi. 7); 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 they adjourn and put it off. Fruits planted late are seldom ripe and come to anything. 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: “Thou art he that took me out of the womb; thou didst make me hope when I was upon my mother’s breasts. I was cast upon thee from the womb; thou art my God from my mother’s belly” (Psalm xxii. 9, 10).
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 foimd the power and goodness of God so ready for our help.