is a complaint they will not learn after all these signs and wonders Matth. 16. 9. Do ye not understand neither remember the five loaves of the five thousand and how many baskets ye tock up Upon every Experience we should have high thoughts of Gods Power and All-sufficiency the great controversie between Christ and his Disciples was their not profiting in Faith 2. We see and know what God is willing to do for poor sinners he is not sparing of necessary supplies and comforts he hath been a present help we have no cause to believe the contrary 't is only distrust saith he will not 't is a suspicion and Jealousie without cause It may be for it hath been 1 Sam. 17. 36. The Lord hath delivered me c. Particular and special Confidence is not so usual now but we have no reason to be discouraged in the wayes of God though we cannot be absolutely confident yet we should not balk duty out of distrust and jealousie in such faintings take the Cordial of Experience Psal. 77. 10. And I said this is my infirmity but I will remember the years of the right hand of the most high III. Former Mercies are pledges of Future by giving God becometh our Debtor Matth. 6. 25. Is not the life more than meat and the body more than rayment If he gives Life he will give Food if he gives a Body he will give Rayment one Mercy is an earnest of another Rom. 8. 32. If he give us Christ he will give us all things if he give grace he will give glory if we have the first fruits Rom. 8. 23. we shall have the Harvest if we have the beginning Phil. 1. 6. we shall have the ending There are some dispensations that are but as a tendency to other Mercies given out in such a way as to invite hope IV. We are the more endeared to God by his own mercy and tender care of them Zech. 3. 2. is not this a brand plucked out of the burning The danger heightens the Mercy Use. To Reprove the People of God for their diffidence and distrust when after many experiences of God they can no more quiet their hearts concerning future events upon every new Trouble as much tormented and perplexed as if never known nor heard any thing of God before David 1 Sam. 27. I shall one day perish by the hand of Saul When God hath abundantly done enough to evidence his Power and Love unto us Psal. 78. 19 20 21. They said Can God furnish a table in the Wilderness c. When we are to credit God in another work as the Disciples after the Miracle of the Loaves when new Temptations assault us we should not be disheartned What were Gods motives before to help Because you were in Misery The same you may expect again Use 2. To Press you 1. To observe your Experiences and compare them with the Word All that God doth is full of Truth and Faithfulness Psal. 111. 7. The works of his hands are verity and Iudgment all his Commandments are sure exactly according to what he hath promised They certainly come to pass Especially observe your Experiences in your Troubles and Temptations what hath been your greatest Comfort and Support then 2. Begin to do so betimes long Experience is a great advantage most Christians are to be blamed that they begin so late to know God or to observe the Truth of his Word or that adjourn and put it off Fruits planted late are seldom Ripe and come to any thing When we have a long Journey to go we set forth early Begin with the Lord betimes if you would thrive in Faith the longer Experience you have had of God the more you will believe in him Psalm 22. 9 10. Thou art he that took me out of the Womb thou didst make me hope when I was upon my mothers Breast I was cast upon thee from the Womb thou art my God from my mothers Belly 3. Remember and improve Experiences They that know thy Name will put their Trust in thee Let not new Troubles startle us after we have found the Power and Goodness of God so ready for our help SERMON CLXXI. PSALM CXIX VER 153. Consider mine Affliction and deliver me for I do not forget thy Law IN this Verse observe First David's Petition Consider mine Affliction and deliver me Secondly His Argument for I do not forget thy Law First His Petition is double for Pity and Deliverance the one is preparative to the other 1. That God would consider his Case 2. Deliver him from the Danger into which he was cast by his Enemies Secondly His Reason is taken from his constant Obedience for I do not forget thy Law The Phrase is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and noteth 1. His Diligence he did carefully observe 2. His Constancy he never departed from the Obedience of Gods Word whatever Temptations he had to the contrary I shall give you some brief Notes Doctrine I. That Gods Choicest Servants in this World have their Afflictions David saith mine Affliction and others of Gods Children have their share of the Sorrows and Vexations of this World this will be so whether you consider them as Men or as Christians 1. As Men Iob 14. 1. Man that is born of a woman is of few dayes and full of trouble So Iob 5. 7. Man is born to trouble as the sparks fly upward And Gen. 47. 9. Few and evil have the dayes of the years of my life been It is well they are so few since so evil as our Relations and Comforts are multiplied so are the occasions of our Sorrow God never intended the World to be a place of our Rest but our Exercise it is a middle place between Heaven and Hell and hath somewhat of either In our passage to the other World we must look for it it is that we are born to many are born to great Honour and Estate but they have another portion goeth along with it they are born to Trouble ever since Sin entred into the World Punishment entred with it Vitam auspicatur a supplicio In Heaven full of Days full of Comforts but here it is otherwise few and full of Trouble Unusquisque nostrum cum nascitur ex hospitio hujus mundi excipitur initium sumit ex lacrymis Cyprian de pat Austin infans nondum loquitur jam prophetat Serm. 24. de verbis Apost 2. As Christians A man is no sooner brought home to God but he must expect to be hated by the World Ioh. 15. 19. If ye were of the world the world would love his own but because ye are not of the world but I have chosen you out of the world therefore the world hateth you Assaulted by Satan Luk. 22. 31. Simon Simon behold Satan hath desired to have you that he might sift you as wheat Chastened by the Lord himself for their Trial and Humiliation Heb. 12. 8. But if ye be without Chastisement whereof all are
ready to make Profession 1 Pet. 3. 5. bids us do it with meekness and fear Meekness respects Men Fear a care to approve our selves to God The Fear of Men is checked by the Fear of God Isa. 8. 12 13. Neither fear ye their fear nor be afraid Sanctifie the Lord of hosts himself and let him be your fear and let him be your dread Luke 12. 4 5. Be not afraid of them that kill the body and after that have no more that they can do But I will forewarn you whom you shall fear Fear him which after he hath killed hath power to cast into hell An holy Impression of God's Excellency and Greatness left upon the Heart is this Fear that carrieth the Cause clearly for God And as one Nail driveth out another the Fear of Men banisheth the Fear of God out of our Hearts We are obliged to none so as to God who hath the power of Eternal Life and Eternal Death What is a Prison to Hell a little vain Glory to Eternal Glory the Creature to God! 4. A deep sense of the other World When we translate the Scene from Earth to Heaven from this World to the next and consider who is scorned there received there or rejected there the Temptation is lessened The Apostle sheweth that a Spirit of Faith is at the bottom of Confession with the mouth 2 Cor. 4. 13. We having the same spirit of faith believe and therefore speak He that believeth another World and hopeth for it will never be cowardly and bashful but will confidently confess Christ and own him both in Worship and Conversation A Spirit of Faith cannot be suppressed but will break out and shew it self and not be ashamed of Christ his Truth and Ways Well then Christians should be ashamed of that Spirit of Fear Bashfulness and Inconfidence which keeps us from confessing Christ and owning his Ways Kings are more formidable by their Place and Power than the rest of the World but alas we give place to the meanest Men and the smallest opposition maketh us give out 2 Tim. 1. 7. We have not the spirit of fear but the spirit of love power and a sound mind The Christian Spirit is a sober Spirit that valueth all things according to their weight but not a dastardly Spirit a Spirit of Love and Power that owneth Christ with meekness and a due respect to earthly Tribunals and yet with courage as looking higher to the Throne of God 2. We must not be ashamed to own the Testimonies and Ways of God before any sort of Men in the World The Apostle telleth us Rom. 1. 16. I am not ashamed of the Gospel of Iesus Christ. The Gospel is such a pure sure Rule and offereth us such glorious Hopes that we should be ready to profess it without being ashamed of it So he bids Timothy 2 Tim. 1. 11. Be not ashamed of the testimony of the Lord nor of me his prisoner neither of the Profession nor of our Companions in the Profession when they are under the greatest disgrace So again 1 Pet. 4. 16. If any man suffer as a Christian let him not be ashamed but glorifie God in this behalf It is matter of Thanksgiving not of shame David is an Instance when Michol scoffed at him I will yet be more vile 2 Sam. 6. 22. It is an honour to be dishonoured for Christ. The Primitive Christians when the Heathens reproched them Art thou not ashamed to believe in him that was crucified The Answer was I am ashamed to believe in him that committed Adultery meaning the Heathen Iupiter Affliction is no disgrace but Sin is But what danger is there of being ashamed of the Gospel since Christianity is in fashion Answ. 1. Sometimes the Simplicity of the Gospel is contemned by the Wits of the World and therefore they either muster up the Oppositions of Science falsly so called or else droll upon Religion and make it the common Jest and By-word 2. The stricter Profession of the Ways of God is under reproch Though the nominal Christian and the serious Christian have the same Bible and believe the same Creed and are baptized into one and the same Profession yet those that are false to their Religion will hate and scorn those that are true to it and among the carnal it will be matter of reproch to be serious and diligent Now though a gracious Heart can be vile for God yet others are afraid they shall be marked and accounted Precise or Puritans and so by resisting an imaginary Shame they fall into an eternal Reproch 3. It may be the strict sort of Christians are the poorer sort and though they be precious in the eyes of God yet they are despised by Men Iohn 7. 49. This people that knoweth not the law are accursed Have any of the Pharisees believed in him any People of Quality They shall be accounted People of no Port and Breeding if they are strictly Christian. Quantus in Christiano populo honor Christi est ubi Religio ignobilem facit coguntur esse viles ne mali videantur Religion is too mean a thing for Persons of Quality of their Rank Thus with many God's Image is made a scorn and the Devil's Image had in honour and serious Godliness is made a By-word Now to fortifie you against being ashamed of God and his Ways take these Considerations 1. The short continuance of this Worlds Glory Within a while we shall be levelled with the lowest and our Dust mixed with common Earth And shall we love the praise of Men more than the praise of God This corruptible Flesh must turn into a loathsom rottenness though now it looketh high and sets forth it self and would be brave and Lordly but the spirit must return to God that gave it to be commanded into unseen and unknown Regions 1 Pet. 1. 21. All flesh is grass and the glory of man as the flower of grass 2. God is the Fountain of Honour all Things and Persons receive an Honour by having relation to him Iames 2. 1. Have not the faith of our Lord Iesus Christ the Lord of glory in respect of persons Services mean in themselves are accounted honourable with respect to Princes The Reproch of Christ is enough to weigh down all the Honours in the World Heb. 11. 26. Esteeming the reproch of Christ greater riches than the treasures of Egypt 3. If your hearts be sincere with God you will not be ashamed of his Ways For Wisdom is justified of her children In Luke it is All her children Luke 7. 35. They that have a Faith which is the fruit of Conviction onely may be ashamed Iohn 12. 42 43. Among the rulers also many believed on him but because of the Pharisees they did not confess him lest they should be put out of the Synagogue for they loved the praise of men more than the praise of God But that Faith which is the fruit of Conversion will make us courageous in God's Cause
In its infancy there may be some reliques of Fear in a Christian as Iohn 19. 39. Nicodemus at first came to Iesus by night but a grown Faith counts it no loss of Honour or impeachment of Dignity to become vile for God 4. The eternal Recompence 1 Sam. 2. 30. Those that honour me I will honour 1 Pet. 2. 7 That your faith may be found to praise glory and honour at Christs coming On the other side if we are ashamed of Christ Christ will be ashamed of us for evermore Mark 8. 38. Whosoever therefore shall be ashamed of me and my words in this adulterous and sinful generation of him also shall the Son of man be ashamed when he cometh in the glory of his father with the holy angels The Eagle-eye of Faith can look through all the Pageantry of the World and the Mists and Clouds of Time to the Future state the Judgment that shall be made of things To a Believers eye all the Honour of the World is but a Fancy and vain Appearance a Scene in which a base Fellow acteth the part of a Prince 5. The Judgment of the World is not to be stood upon Why should we desire the applause of the blind ungodly World or make any great matter of their contempt and scorn Shall the scorn of a Fool be more to us than the approbation of God If they slight you who slight God and Christ and their own Salvation why should you be troubled They are incompetent Judges of these things 1 Iohn 3. 1. The world knoweth us not Use. See the strange perversion of Humane Nature Men are ashamed where they should be bold and bold and confident where they should be ashamed they glory in their shame but think it a disgrace to speak of God and own God not before Kings onely but before their Familiars and Companions Be ashamed to be filthy false proud but never be ashamed to go to a Sermon where you may profit in the Ways of God and the Knowledge of his Testimonies to be strict in Conversation to speak reverently of God though scorned by Men. None of God's Servants have reason to be ashamed of their Master SERMON LIII PSAL. CXIX 47. And I will delight my self in thy commandments which I have loved THE Man of God is giving Arguments to inforce his Request That the word of Truth might not be taken utterly out of his mouth 1. He could not bear it because all his Hopes of Felicity were built upon it ver 43. 2. He promiseth constancy of Obedience ver 44. 3. Liberty of Practice ver 45. 4. Liberty of Profession not hindred by Fear or Shame but should be born out with confidence in that Profession 5. He urgeth in the Text with what delight he should carry on the Work of Obedience and I will delight my self in thy commandments which I have loved In which observe 1. His great Pleasure and Contentment is asserted and professed I will delight my self 2. The Object of it in thy commandments 3. The fundamental Reason or bottom Cause of this Delight which I have loved Doct. A gracious heart doth love and delight in the Commandments of God The Godly are described by it Hence David makes it the Character of a Blessed man Psal. 1. 2. His delight is in the law of the Lord and in that law doth he meditate day and night And Psal. 112. 1. Blessed is the man that feareth the Lord and delighteth greatly in his commandments Paul asserts of himself as a comfortable evidence of his Sincerity in the midst of his Infirmities Rom. 7. 22. For I delight in the law of God after the inward man By the inward man he means the renewed part that is pleased with all things that please God if we have such a Delight as is above the Delight of Sense c. I will 1. Explain the Point as it lieth here in the Text. 2. Shew how the Heart is brought to this for corrupt Nature is otherwise affected I. To explain the Point 1. His Pleasure and Contentment is asserted I will delight my self A Christian hath his Joys and Delights but they are pure and chaste they delight in the Lord and in his Word and Ways Phil. 4. 4. Rejoyce in the Lord always and again I say Rejoyce He hath a liberty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but onely in the Lord 1 Cor. 7. 39. not onely may but must it is his Duty Joy is a great part of his Work not our Felicity or Wages onely but our Work also Now I shall prove that all the Pleasures and Delights of the Earth are nothing to the Pleasures and Delights which the Godly do find in God and in an holy Life 1. These Delights are more substantial It is not a superficial Joy that they are delighted withal but a substantial Joy It must needs be so partly because these are better grounded not built upon a mistake and fancy but the highest Warrant and surest Foundation which Mankind can build upon the Word of the Eternal God which can never fail Whereas the Joy that is meerly built upon carnal Delights is built upon a fancy and mistake Both are represented by the Apostle 1 Iohn 2. 17. The world passeth away and the lust thereof but he that doth the will of God abideth for ever If they considered the shortness of their Pleasures and in what a doleful case their Wealth and Honour and fleshly Delights will leave them they would have little list to be merry till they had looked after a more stable Blessedness The World will be soon gone and the Lust and Gust thereof gone also but he that goeth on with the work of Holiness building on the Promise of another World layeth a sure Foundation Partly because they do more intimately affect the Soul Sensual Delights do not go so deep as the Delights of Holiness Psal. 4. 7. Thou hast put gladness in my heart more than in the time when their corn and their wine increased like a soaking Showr that goeth to the Root The other tickleth the Senses poor slight and out-side Comforts that do not fortifie the Heart against distresses much less against the remembrance of our Judge or the fears of an offended God or the serious thoughts of another World For these two Reasons the Joys of a Christian stirred up in him by the Conformity of his Will to the Will of God are solid substantial Joys A wicked Man may be jocund and jovial but he hath not the true Delight they may have more Mirth but the Christian hath the true Joy In the midst of mirth the heart is sorrowful It is easie to be merry but it is not easie to be joyful or to get a substantial Delight 2. These Delights are more Perfective a Man is the better for them Other Delights that please the Flesh feed Corruption but these corroborate and strengthen Graces They are so far from disordering the Mind and leading us to sin that they
with a stranger thou art snared with the words of thy mouth Prov. 11. 15. He that is surety for a stranger shall smart for it Prov. 17. 18. A man void of understanding striketh hands and becometh surety in the presence of his friend Prov. 20. 16. Take his Garment that is surety for a stranger Prov. 22. 26 27. Be not thou one of them that strike hands or of them that are sureties for debts if thou hast nothing to pay why should he take the bed from under thee And in other places Our pity is stirred towards a man that is like to be undone and ruined therefore there is such disswading from suretiship and hath not God a greater pity over the afflictions of his people He pities the afflictions of them that suffer most justly yea far below their desert Iudg. 10. 16. His soul was grieved for the misery of Israel 2 Kings 14. 26. For the Lord saw the affliction of Israel that it was very bitter for there was not any shut up nor any left nor any helper for Israel How much more will he pity them that are unjustly oppressed of men Acts 7. 34. I have seen the afflictions of my people which is in Egypt and have heard their groanings and am come down to deliver them His bowels worketh God loveth his people better than they love themselves fide-jube Domine pro servo 3. Our relation to him I am thy servant and I know thou art a good Master and he is our Sovereign Lord and therefore hath undertaken to provide for us the master was to be the servants Patronus God hath found us work and he will find us defence This is the Argument of the Text Be Surety for thy Servant We are employed in his work engaged in his Cause If a rich man set a poor man at work as to dig such a Ditch if he be afterward troubled for it the rich man is concerned to bear him out Psal. 116. 16. O Lord truly I am thy servant I am thy servant and the son of thy Handmaid Whilest we are engaged about our masters business and in his work he is engaged to protect us and bear us out in it 4. Our very running to him and committing our selves into his hands is an engaging God Psal. 86. 2. Preserve my soul for I am holy O thou my God save thy servant that trusteth in thee Psal. 10. 14. The poor committeth himself unto thee thou art the helper of the fatherless Employ God and find him work he will not fail to do what he is entrusted with Psal. 57. 1. Be merciful unto me O God be merciful unto me for my soul trusteth in thee yea in the shadow of thy wing will I make my refuge until these calamities be over-past God taketh it well that we should make bold with him in this kind and tell him how we trust him and expect relief from him Nothing is so dishonourable to God nor vexatious to us as the disappointment of trust An ingenuous man will not fail his friend that doth trust and rely upon him much less will a faithful God fail those that look to him and depend upon him for help Use Is advice to us what we should do in our deep distresses and troubles when able to do nothing for our selves God will be Surety that is make our Cause his own 1. As your matters depend in an higher Court and with respect to your own guilt and sin which hath cast you into these troubles acknowledge your debt but look upon Christ as your Surety who gave himself a ransome for us The Controversie between God and us must be taken up by submission on our parts for God is an enemy that cannot be overcome but must be reconciled The way is not to persist in the Contest and stand it out but beg terms of peace for Christs sake 2 Chron. 6. 38 39. If they return to thee with all their heart and with all their soul then hear thou from the Heavens even from thy dwelling place their prayers and supplications and maintain their Cause and forgive thy people which have sinned against thee Job 5. 8. I would seek unto God and unto God would I commit my Cause 2. As your danger lyeth with men acknowledge your impotency but consider who is your Surety and will take your part against the instruments that have had a hand in your trouble First God who hath such a pity over his suffering servants is ready ever to do them good Psal. 35. 1. Plead my Cause O Lord with them that strive with me fight against them that fight against me He is in such full relation and so fast bound to them that they may not be weary and impatient and swallowed up of despair he will interpose God seeth our sufferings heareth our groans suffereth together with us and is afflicted in all our afflictions believe it assuredly that he will take the matter into his own hand and be the party responsible Psal. 140. 12. I know that the Lord will maintain the Cause of the afflicted and the right of the poor Wo be to them that would not have God for their party joined in the Cause of the afflicted God hath given assurance of his protection not by words only but by deeds Prov. 22. 23. The Lord will plead their Cause and spoil the soul of those that spoiled them He hath past his word and he will do it Prov. 23. 11. For their redeemer is mighty he shall plead their Cause with thee 'T is his title Isai. 51. 22. Thus saith thy Lord the Lord and thy God that pleadeth the Cause of his people not by a verbal or local but a real and active Plea Ezek. 38. 22. And I will plead against him with pestilence and with blood and I will rain upon him and upon his bands and the people that are with him an overflowing rain and great hail-stones fire and brimstone And Isai. 40. 8. He is near that justifieth me who will contend with me let us stand together who is mine adversary let him come near to me that is let him join issue with me commence his Suit in Law We should be confident upon Gods undertaking Ier. 50. 34. Their redeemer is strong the Lord of Host is his name he shall thoroughly plead their Cause that he may give rest to the land 'T is a great ease in affliction to commit our Cause unto God and put our affairs into his hand 2. God who hath such power we need not fear any opposite if God be our Surety Psal. 27. 1. The Lord is my light and my salvation whom shall I fear the Lord is the strength of my life of whom shall I be afraid Psal. 46. 1 2. God is our refuge and strength a very present help in trouble therefore will not we fear though the Earth be removed and the Mountains be carried into the midst of the Sea a resolution to adhere to God and his truth
life Ephes. 5. 14. Awake thou that sleepest and arise from the dead and Christ shall give thee light that light was the life of men so is this spiritual life it not only discovereth the object but helpeth the faculty filleth the soul with life and strength Fourthly It is lux exhilarans a comforting refreshing cheering light Eccl. 11. 7. Light is sweet and it is a comfortable thing to behold the Sun It is so in two respects First It presents us with excellent grounds of comfort not only against afflictions but against distress of Conscience which is the greatest trouble that can befal the Creature such as the sense of Gods love in Christ so it rejoyceth the soul Psal. 19. 8. The Statutes of the Lord are right rejoying the heart the Commandments of the Lord are pure enlightening the eyes It doth us good to the heart Others tickle the senses but are not affliction-proof stead us not when God rebuketh us for sin The light of Gods Countenance is displayed in the Word Psal. 4. 6 7. There be many that say Who will shew us any good Lord lift thou up the light of thy countenance upon us Thou hast put gladness in my heart more than in the time that their Corn and Wine encreased Secondly Because it is a soul-satisfying light as light easeth of trouble and restlesness of mind which we always lye under till we find a safe way of salvation which we never do till we give up our selves to the conduct of the Word Ier. 6. 16. Stand ye in the ways and see and ask for the old paths where is the good way and walk therein and ye shall find rest to your souls There we find enough to satisfie Conscience though it may be not to satisfie curiosity which is libido intellectûs thirst of a sober man and thirst of a Drunkard the one satisfied the other mortified Use 1. Information 1. That without the Word men lye in darkness whatever learning they have if they want the Gospel As the Ephesians before it came to them though given to curious Arts the Apostle telleth them they were sometimes darkness Ephes. 5. 8. The wisest Heathens could only grope and feel about for happiness If they neglect the light though it be among them 't is not excusable Iohn 1. 5. And the light shineth in darkness but the darkness comprehendeth it not But if they refuse the light and this carelesness groweth obstinate their condition is the worse Iohn 3. 19. This is the condemnation that light is come and men love darkness rather than light because their deeds are evil 2. If we get not understanding of the mysteries of salvation we may blame our selves 2 Cor. 4. 3 4. 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 If thou miss the way to Heaven accuse thine own blindness thou canst not accuse the Gospel plead its darkness The true cause of their non-proficiency is unbelief they believe not the superadded cause is spiritual blindness Use 2. Is exhortation to look after this light without which we shall be in the dark as to comfort Isai. 50. 10. Who is among you that feareth the Lord that obeyeth the voice of his servant that walketh in darkness and seeth no light either under actual horrours or doubtfulness and uncertainty Every wicked man is troubled as the leaves of the Trees of the Wood are shaken with the Wind. Now who would live in such a condition to be at the mercy of the Tempter You are in the dark as to Duty our own reason the counsels and examples of others will mislead us and we shall be unsteady carried away with every deceit of sin at least unsatisfied whether in Gods way or no 1 Iohn 2. 11. He that hateth his brother is in darkness and walketh in darkness and knoweth not whither he goeth because that darkness hath blinded his eyes Oh study the Word But who have this light 1. He that heartily desireth knowledge Prov. 2. 3. If thou cryest after Wisdom and liftest up thy voice for understanding he that diligently labours for it Psal. 1. 2. His delight is in the Law of the Lord and in his Law doth he meditate day and night That propoundeth a right end to be Christs Disciple to do Gods will Iohn 7. 17. If any man will do his will he shall know of the Doctrine whether it be of God or whether I speak of my self That humbleth himself for his ignorance Iohn got open the Book with weeping Rev. 5. 5. And one of the Elders said unto me Weep not behold the Lion of the Tribe of Iudah the root of David hath prevailed to open the Book Those Bereans were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Actâ—… 17. 11. They received the word with all readiness of mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iames 3. 17. Easie to be entreated The opposite on the one side is slowness of heart Luke 24. 25. O fools and slow of heart to believe all that the Prophets have spoken Or obstinacy on the other a sluggish easiness when light of belief to believe any thing without searching into the reason of it or given up to a foolish credulity Ephes. 4. 14. That ye be not as Children tossed to and fro and carried about with every wind of Doctrine and cunning craftiness whereby they lye in wait to deceive like a Reed shaken with every Wind. But he that is indued with this light is one that doth not depend on his own wit but submits his reason to God Prov. 3. 5 6. Trust in the Lord with all thine heart and lean not to thine own understanding in all thy ways acknowledge him and he shall direct thy paths Well then this earnest desire in the next Verse I opened my mouth and panted I longed for thy Commandments This painful Seeker will find out this Treasure this humble trusting Soul will have it Doctr. III. That the Scriptures are written so that plain and private men may get this light and spiritual understanding by them Psal. 19. 7. The Law of the Lord is perfect converting the soul the testimony of the Lord is sure making wise the simple 1. From the Author God who is the fountain of light and surely he was able and-willing conveniently to express his mind to his Creatures Cannot God speak plainly Deus mentis linguae vocis artifex as Lactantius calleth him He that is so wise so loving of mankind our supreme Judg and King would he hide this light under a bushel would he conceal his mind and leave thee in the dark Mic. 6. 8. He hath shewed thee O man what is good and what doth the Lord thy God require of thee but to do justice to love mercy and to walk humbly with thy God 2. For whom
Heaven and happiness when we have served him faithfully and patiently continued in well-doing You know the Apostle distinguisheth that there is a reward according to debt and a reward according to Grace Rom. 4. 4. Though it be righteous with God to give the reward yet he gives it not out of debt or for any condignity of worth but he gives it out of Grace And so all the comforts we have from obedience are said to come from the righteousness of God Even the pardon of sin which is one of the freest acts of God and wherein he discovers most of his mercy 1 Iohn 1. 9. He is faithful and just to forgive us our sins It is not faithful and gracious but just And so for the eternal reward in 2 Thess. 1. 6 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a just or righteous thing with God to recompence tribulation to them that trouble you I you think it is just with God to punish evil but is it a righteous thing that he should reward our obedience Read on And to you who are troubled rest with us when the Lord Iesus shall be revealed from heaven c. God in righteousness is bound by his own promise to give this reward Heb. 6. 10. God is not unrighteous to forget your work and labour of love How is Gods righteousness engaged Partly by Christ Christ having given satisfaction equivalent to the offence and wrong to his Majesty and having interposed an everlasting merit it is just with God to forgive the sin as it is just for the Creditor to forgive the debt when he hath received satisfaction from the Surety And it is just because God is bound by his own promise he hath promised a Crown of life to them at the end of their tryal Iames 1. 12. And it is part of his Justice to make good his Word by promise God hath made himself a Debtor So 2 Tim. 4. 8. Henceforth there is laid up for me a Crown of righteousness which the Lord the righteous Iudg will give me at that day Bernard glosseth sweetly upon that place Paulus expect at Coronam Iustitiae Iustitiae Dei non suae justum est ut reddat quod debet debet autem quod pollicitus est It is just with God to pay what he oweth and God oweth what he hath promised and so it is a Crown of righteousness which God the righteous Judg will give us at that day Once more it is just with God not to forget your labour of love because it agrees with his general Justice or the rectitude of his nature it falls in with his Law as God is a holy perfect Being he cannot be indifferent to good and evil it concerns him to see Ut bonis bene sit malis male that it be well with them that do well and ill with them that do ill But how upon terms it should go well with them that must be interpreted according to either Covenant either according to the exactness of the Law and so no flesh can be justified in his sight or according to the moderation of the Gospel where the soul sincerely frames it self to do the will of God and it is not an unrighteous thing with God to give you according to your labour of love and zeal for his Glory Secondly There 's his vindictive Justice on all Sinners God punisheth none but Sinners and only for sin and that ever according to the measure of the sin as it is more or less so they have more or less punishment Rom. 2. 9. Tribulation and anguish upon every soul of man that doth evil of the Iew first and also of the Gentile God will render vengeance to the Gentiles that had the light of nature to teach them God to shew them the invisible things of his Godhead and Power but chiefly upon those that have been bred up in his Ordinances and mostly upon them that have rejected the terms of Grace offered them in the Gospel for so it is said 2 Thess. 1. 8. He will render vengeance upon all them that obey not the Gospel And Iohn 3. 18 19. He that believeth not is condemned already The Law is passed upon him but this is the condemnation that light is come into the world and men loved darkness rather than light because their deeds were evil Their sin is inexcusable that will not lay hold upon the offers of Grace They have no cause to murmure or impute their damnation to Gods secret purpose in their own Consciences they may read the justness of their condemnation Well then this is Gods Justice it is that property by which God acts agreeable to his nature as Sovereign Lord and agreeable to his Covenant as Governour and Judg of the World either his Covenant of Works or Grace 2. To prove that God is just I shall prove it by four things First From the perfection of the Divine Nature The perfection of the Divine Will is such that he necessarily loveth righteousness and hateth iniquity As the perfection of Gods understanding includes all intellectual Vertues so the perfection of his will all moral Vertues There can be no vertuous act of the will either in men or Angels that doth not agree to God in a far more excellent manner and measure and therefore if there be such a quality as justice and righteousness in Angels and men if holy Angels and just men made perfect certainly there a just God This rectitude in men and Angels is accidental and separable from their Being Angels may be Angels yet not just as appears in the Devils But in God it is essential as his Essence is necessarily so his integrity must needs be so In short God must be just and holy because he necessarily loves himself and hates every thing that is contrary to himself Psal. 11. 7. The righteous God loveth righteousness and his countenance beholdeth the upright If they be just he loves their Justice because he loves himself if unjust he hates their injustice because they are contrary to himself Secondly He could not else govern the world or judge men according to their offences Next his Nature God's office shews him just that inferrs his Justice as he is Governour and Judge of the World so we shall see Gen. 18. 15. The Iudg of all the Earth shall not he do right It must needs be so that the Judge of the Earth will do right Rom. 5. 6. Is God unrighteous who taketh vengeance God forbid for then how shall God judge the World It is impossible to imagine that he can be the supreme Judge who is not just Among men Appeals are allowed because men are fallible and apt to pervert equity and judgment and this is their relief that they can appeal higher But now Eccl. 5. 8. If thou seest the oppression of the poor and violent perverting of Iudgment and Iustice marvel not at the matter for he that is higher than the highest regardeth and there be higher than
to plead and standeth to judge his people He will bring matters under a Review and will powerfully shew himself against their Oppressors To this pleading Iob alludeth when he saith Iob 23. 6. Will he plead against me with his great power if he should use his Almighty and Invincible power against me he would easily ruine me So Ezek. 38. 22. I will plead against him with Pestilence and with Blood against Gog and Magog that is the Sythians Turks and Tartars So that you see that God's pleading is not by speaking or by Word of Mouth but by the Veugeance of his Providence against those that wrong his people So against Babylon Ier. 51. 36. Thus saith the Lord Behold I will plead thy cause and take vengeance for thee But that this is a mixt act of Patron and Judge see Micah 7. 9. I will bear the indignation of the Lord because I have sinned against him until he plead my cause and execute Iudgment for me he will bring me forth to the light and I shall behold his Righteousness When Gods People provoke him to anger by their sins he casteth them into Troubles and then their Adversaries are Chief and their Cause is much darkned and obscured all this while God is pleading against them but it is not the Enemies Quarrel but his own Vindication of abused Mercy and Goodness but when once the controversie is taken up between God and them by their Submission and clearing his Justice and imploring his Mercy then God will plead their Cause and take their part against the instruments of his Vengeance and clear their righteous cause who only sought their own ends in afflicting them when God hath exercised their Humility and Patience he will thus do and how I pray you will he plead for them the Text saith there by executing Judgment for them that is by putting his sentence in Execution and then will restore to them their wonted priviledges and own them in the publick view of all and make manifest they are his he will bring them forth to the Light and they shall see his Righteousness 3. The Effect of God's pleading which is the clearing of God's people and the convincing of their Adversaries which God doth partly by the Eminency and Notableness of the Providences whereby he delivereth his people and the markes of his Favour put upon them Nehem. 6. 16. And it came to pass that when all our Enemies heard thereof and all the Heathen that were about us saw these things they were much cast down in their own eyes for they perceived that this work was wrought of our God Their own Judgments were convinced of their folly in opposing the Iews the extraordinary success shewed the hand of God was in it by such incredible and remarkable occurrences doth God bring about their deliverance So Micah 7. 10. When God shall plead her cause then she that is mine enemy shall see it and shame shall cover her which said unto me where is the Lord thy God mine eyes shall behold her now shall she be trodden dâ—…wil as the mire of the streets Those who mocked her Faith should be confounded at the sight of her Deliverance Thus God delights to make the happiness of his people Conspicuous So Rev. 3. 9. Behold I will make them which are of the Synagogue of Satan which say they are Iews and are not but do lie behold I will make them to come and worship before thy feet and to know that I have loved thee He will make their Enemies to know that he hath loved them and ask them forgiveness for the wrongs and outrages done to them Partly by the Convictions of his Spirit undeceiving the World and reproving them for the hatred and malice against his People Ioh. 16. 8. The Comforter when he is come shall reprove the world of Sin of Righteousness and of Iudgment The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Comfort but Convince or Reprove put them to silence so as they shall not in Reason gainsay The Object the World the Unconverted if not the Reprobate The things whereof Convinced of Sin and Righteousness and Judgment of the Truth of Christs Person and Doctrine This was spoken for the Comfort of the Disciples who were to go abroad and beat the Devil out of his Territories by the Doctrine of the Cross that were weak men destitute of all Worldly sufficiencies and Props and Aids Their Master suffered as a seducer their Doctrine cross to mens carnal Interests for them in this manner to venture upon the raging World was a heavy discouraging thing Now the Spirit should come and convince the opposing World so far that some terrified before brought to Evangelical Repentance Acts 2. 37. Now when they heard this they were pricked in their heart soon desire to share in their great Priviledge Acts 8. 18 19. And when Simon saw that through laying on the Apostles hands the holy Ghost was given he offered them money saying Give me also this power that on whomsoever I lay hands he may receive the Holy Ghost but he was yet in the gall of bitterness and bond of iniquity Some almost perswaded Acts 26. 28. Then Agrippa said unto Paul almost thou perswadest me to be a Christian. Some forced to magnifie them who did not joyn with them Acts 5. 13. And of the rest durst no man join himself to them but the people magnified them Some would have worshipped them being yet Pagans Acts 14. 11 13. And when the people saw what Paul had done they lift up their voices saying in the speech of Lycaonia the Gods are come down to us in the likeness of men Then the Priests of Iupiter which was before their City brought Oxen and Garlands to the gates and would have done sacrifice with the people Others bridled that were afraid to meddle with them Acts 5. 34 35. Then stood there up one in the Council a Pharisee named Gamaliel a Doctor of Law had in reputation among all the people and commanded to put the Apostles forth a little space and said unto them Ye men of Israel take heed to your selves what ye intend to do as touching these men That Christ that Messias that Righteous Person one able to Vanquish the Devil thus without any visible force and with mere Spiritual Weapons by this conviction of the Spirit did the Lord subdue the World to the owning and receiving Christs Kingdom at least not go on in an high hand to oppose it God cleared Christ as righteous and Lord. II. The Necessity of this pleading 1. Because the People of God are often in such a Condition that none will plead their Cause unless the Lord plead it and therefore we are driven to him as our Judge and Patron God's design is not to gain the World by Pomp and Force but by spiritual Evidence and Power and therefore as to Externals it is often worse with his People than with others for the World is upon their Tryal and
stands upon his word more than any thing when Heaven and earth shall pass away and be burnt up like a scroul not a jot of the word either Law or Gospel shall pass away If we did think of this with seriousness then one part of the Word would drive us to another we would run from the Law to the Gospel Sinners could not lye in a carnal state this Law is not only my rule but my judgment and believers could not be so listless and secure and negligent as they are in their holy calling their doom in the Word This would make them seek more earnestly for pardon and grace and make them strictly watch over their hearts and ways Either we do not believe that the Word is true or that God will be so punctual and exact as he hath declared We dream of strange indulgences for which we have no cause or else we would be more frequent at the Throne of Grace and more exact and watchful in the course of our conversations Secondly The next term to be opened is Righteousness another title given to the Word in this Psalm It is so called Heb. 5. 13. Unskilful in the word of righteousness And 2 Tim. 3. 16 17. It is profitable for instruction in righteousness But why is the Word called Righteousness Because it shews how a man shall be justified and how a justified man should approve himself both to God and man 1. It sheweth how a man shall be justified and accepted as righteous before God therefore the Word is called Righteousness This is a great secret and riddle which was hidden from the wise men of the world they could never have found it out by all the profound researches and enquiries of nature into natural things unless the Word of God had made it known it should still have been in the dark For Righteousness to plead for you and to find acceptance alas we should be thinking of going up to Heaven and going down into the deep no no the word is nigh thee Rom. 10. 8. This notion of the Righteousness of Christ was the best notion the world was ever acquainted with that when we all lay guilty obnoxious to the wrath of God and to the revenges of his angry Justice that then the Lord should reveal a righteousness even the righteousness of God which is by faith of Iesus Christ unto all and upon all that believe as the Apostle amplifies it Rom. 3. 22. What a rich and glorious discovery was this of the mind and counsel of God to poor sinners that he hath revealed such a Righteousness 2. The Word is called Righteousness because it shews how a justified man should approve himself both to God and man by a holy conversation It is the rule of moral righteousness 1 Ioh. 3. 8. He is righteous that doth righteousness in the judgment of the Word There is not only righteousness wrought by Christ for believers but also righteousness wrought by Christ in believers when a man doth exercise himself in performing his duties to God and man Use. Well then if we would be skilful in the matters of righteousness 1 Consult often with the Word which is the copy of Gods most righteous will A man needs go no further either for direction quickning or encouragement The world despiseth the plain directions of the Word and crieth up the notion of things and looketh for quainter conceits and things of a more sublime speculation If we should only bring Scripture and urge men by Gods authority and call upon them in Christs name and by Christs arguments this would be too low for them But this is to tax the wisdom of God He that hath the key of David knew what kind of wards would fit the Lock what directions what quickning notions and encouragements were fittest to be used in the case to gain men to a sense of their duty both to God and man and bring them into a way of righteousness 2 Do you manifest the Word to be righteousness Wisdom should be justified of her children Mat. 11. 19. You should evidence it to the carnal world by taking off their prejudices that the Word may be justified The world hath a suspicion now evidence it to the Conscience that it is a holy rule a perfect direction for righteousness The world prieth into the conversation of the Saints they live much by sensible things therefore declare and evidence it to be a righteous thing So much for the Title that is given to the Word of God thy judgments and righteousness Secondly We come now to his act of duty about the Word or the benefit which he desired When I shall have learned By learning he means his attaining not only to the knowledg of the Word but the practice of it It is not a speculative light or a bare notion of things Ioh. 6. 45. Every man therefore that hath heard and hath learned of the Father cometh unto me It is such a learning as the effect will necessarily follow such a light and illumination as doth convert the soul and frame our hearts and ways according to the will of God For otherwise if we get understanding of the Word nay if we get it imprinted in our memories it will do us no good without practice Doct. The best of Gods servants are but Scholars and studients in the knowledg and obedience of his Word For saith David which had so much acquaintance When I shall have learned The professors of the Christian Religion were primitively called Disciples or Learners Act. 6. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The multitude of the Disciples there seems to be the true definition of a Church the Genus and Difference The Genus is the community or multitude of men united among themselves as a Corporation City or Houshold The Difference or Form is Disciples those that gave up themselves to Christ to be taught and governed and to be instructed in this way and Doctrine So Act. 11. 26. it is said there The Disciples were called Christians first at Antioch Christians are the Disciples and to difference them from the Disciples of other men they are the Disciples of Christ. 1 The School that 's the Church where there are publick Lectures read to all visible Professors But the Elect getting saving knowledg they are not only taught of men but taught of God they have an inward light 2 The Book that 's the Scripture which is able to make wise to salvation to make the man of God perfect 2 Tim. 3. 16 17. Some run to tradition others cry up their own reason to the wrong of the Scripture they make Christ to be their Disciple rather than they his when they will not receive things upon his testimony and revelation as the Socinians 3 The Teacher is either supreme or subordinate The supreme teacher is Christ he is the great Prophet of the Church so it is said Ioh. 6. 45. They shall be taught of God This is such a teacher that
Psal. 19. 12. Who can understand his errors This is not meant here of every failing and slip every sin of ignorance and incogitancy no nor every act of rebellion and perversness of affection which may be found in the children of God Though there be a pride in all sins against knowledg and light that kind of sinning is interpretatively a confronting of God a despising of his commandments as David is said to do 2 Sam. 12. 9. pro hic nunc for the time the will of the creature is set up against the Creator Yet this is not the erring here spoken of 2. There 's an erring out of Obstinacy impenitency and habitual contempt of the Law-giver This is spoken of Psal. 95. 10. It is a people that do err in their hearts To err in mind is bad to err out of Ignorance but it is a people that stubbornly refuse to walk in the ways God hath enjoined them Some err out of simple nescience ignorance or mistake or else through the cloud with which some present temptation overcasts the mind these err in their minds but others err in their hearts that care not for or do not desire to hear of their duty to God A man that erreth out of ignorance can say Lord I know not but those that err in their heart they say We desire not the knowledg of thy ways Job 22. 14. they do not only fall into sin but love to continue in it The Apostle speaks of ungodly deeds ungodlily committed Jude 15. The matter of sin is not so much to be regarded as the manner with what heart it is done ungodlily committed with contempt of God Now such contemners of God and his Law are here described as all obstinate and impenitent sinners are Secondly We must distinguish of Pride which is either Moral or Spiritual 1. Moral pride is an over-high conceit of our selves or our own excellencies discovered by our disdain and contempt of others So it is said of Nebuchadnezzar his heart was lifted up This is that pride that is spoken of 1 Pet. 5. 5. God resisteth the proud There should be a mutual condescension between men for God resisteth the proud that is those that are lifted up above others 2. Spiritual pride that 's disobedience and impenitency which is discovered by a neglect of God and contempt of his Law and that pride is often so taken appeareth by these Scriptures Mal. 4. 1. The day of the Lord shall burn as an oven and all the proud yea and all that do wickedly shall be stubble Mark they that do wickedly and the proud are made synonymous expressions So Neh. 9. 16. But they and our fathers dealt proudly and hardned their necks and hearkened not to thy commandments Their obstinacy in sin or unsubjection to God is made to be pride So Ieremiah when he gives the people good counsel to prevent ensuing judgments Hear ye give ear be not proud Jer. 13. 15. that is do not obstinately refuse to comply with Gods will And afterward v. 17. My soul shall weep sore for your pride So that unhumbled sinners are guilty of this spiritual pride of contempt of God himself Having opened these things that by erring is meant not out of frailty but by obstinacy That by pride is not meant that moral pride by which we contemn others but that spiritual pride when our hearts are unhumbled and unsubdued to God My work is now to prove 1. That Obstinacy and Impenitency is Pride 2. That it is the worst sort of pride First That there is pride in Impenitency and Obstinacy in a course of sin why 1. Because they neglect God To slight a Superior and not to give him due respect hath ever been accounted pride Surely then this is pride with a witness to neglect God who is over all blessed for ever Psal. 10. 4. The wicked through the pride of his countenance will not seek after God That is of his heart bewrayed by his countenance he will not seek after God and God is not in all his thoughts that is scarce troubled with such a thought of what will please or displease God he doth not think it necessary or worth the time to look after 2. They oppose God and set themselves as parties against him James 4. 6. God resisteth the proud God standeth in a posture of war against the proud The word implies that every proud man is in battel-array or posture of war against God So every impenitent person sethimself against God The quarrel between God and him is who shall stoop whose will shall stand whether God shall serve or they Isa. 43. 24. You have made me to serve with your sins and wearied me with your iniquities Indeed they do not only oppose him but they would depose him or put him out of the Throne while they would subject Gods will to their own He that would be at his own dispose and do what pleaseth him is a God to himself 3. In all this opposition they slight God and despise 1. His Authority in making he Law 2. His Power and Greatness in making good the sanction of the Law 1. They despise the Authority of God in the Law it self When men will set up their own will in a contradiction to God it is a mighty dishonour to God 2 Sam. 12. 9. Wherefore hast thou despised the commandment of the Lord Every sin that is committed slights the Law that forbids it as if it were not to be stood upon it is no matter what God saith to the contrary There is fearing the commandment and despising the commandment Fearing the Commandment that 's the effect of a wise heart Prov. 13. 13. He that feareth the commandment shall be rewarded If God interpose it is more than if there were an Angel in the way with a flaming sword there 's a commandment in the way he fears it his way is hedged up he dares not go on But now impenitency that slights the commandment A sinner dares do that which an Angel durst not do It is said of Michael the Archangel Jude 9. That he durst not bring a railing accusation he had not the boldness Thus they despise the Authority of God in the Law 2. They despise the Power of God in the sanction of the Law when they will run the hazard of those sad threatnings as if they were a vain scare-crow as if they could make good their cause against God 1 Cor. 10. 22. Do we provoke the Lord to jealousie are we stronger than he Sinning is an entring the lists with God as if they could carry their Cause against him and therefore one great cure of hardness of heart and impenitency is seriously to meditate upon Gods power Deut. 10. 16 17. Circumcise therefore the foreskin of your heart and be no more stiff-necked why For the Lord your God is a God of gods and Lord of lords a great God a mighty and terrible Do you know what God is and will you contend
considerations do shew us our need of understanding and that a Christian should be prudent not headstrong and precipitant like horse and mule that have no understanding Psal. 32. 9. But wise and knowing in all principles actions and circumstances that belong to his duty if he would honour his profession and not follow the bruitish motions of his own heart but Gods direction Now if we would have understanding we must 1. Attend upon the word that will make us wise to salvation wiser than our enemies than our teachers than the ancients Than enemies A man that consulteth not with flesh and blood but the word and rule of his duty will find plain honesty at length to be the best policy Than Teachers Because he contented not himself with the naked rules delivered by them but laboured with his conscience to make them profitable to himself Than Ancients or men of long study and experience That 's a costly wisdom when men have smarted often they learn by their own harms to be circumspect If there were no other way to be wise than by experience miserable were man for a long time and would be exposed to hazards and foul dangers before he could get it But now Scripture which is not the result of mens experience but God's wisdom is not such a long and expensive way 2. Use much meditation in debating matters between God and your souls Psal. 119. 99. I have more understanding than all my teachers for thy testimonies are my meditation And 2 Tim. 2. 7. Consider what I say and the Lord give thee understanding in all things 3. Prayer as David doth here ask it of God Desire him to remove that darkness of spirit which sin hath brought upon you that you may not govern your life by sense and passion but by his direction Job 32. 8. There is a spirit in man but the inspiration of the Almighty giveth understanding Man hath reason but to guide it to a spiritual use that is above his power The Psalmist complaineth of all natural men There is none that understandeth none that doth good to no one Psal. 14. 2. and Rom. 3. 11. There is none that understandeth there is none that seeketh after God Therefore 't is God must give understanding at first coversion Act. 16. 14. God opened the heart of Lydia and Acts 26. 18. To open their eyes and to turn them from darkness to light and from the power of Satan unto God that they may receive forgiveness of sins c. by a fuller illumination Eph. 1. 17 18. That the God of our Lord Iesus Christ that father of glory may give unto you the spirit of wisdom and revelation in the knowledg of him the eyes of your understanding being enlightned c otherwise we have not an heart to perceive nor eyes to see nor ears to hear Deut. 29. 4. Yet the Lord hath not given you an heart to perceive nor eyes to see nor ears to hear unto this day 2. The next thing that I shall observe is this That upon the supposition of this benefit he promiseth obedience I shall keep thy law Doct. They that have understanding given by God will keep his law 1. That 't is their duty and they ought so to do there is no question for all knowledg is given us in order to practice not to satisfie curiosity or feed pride or to get a fame and reputation with men of knowledg and understanding persons but to order our walk Col. 1. 9 10. For this cause we also since the day we heard it cease not to pray for you and to desire that you might be filled with the knowledg of his will in all wisdom and spiritual understanding That ye might walk worthy of the Lord unto all pleasing being fruitful in every good work and increasing in the knowledg of God 2. That they will do so is also clear upon a twofold account 1. Because answerable to the discovery of good or evil in the understanding There is a prosecution and an aversation in the will for the will doth necessarily follow practicum dictamen the ultimate resolution of the judgment for 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a bruitish inclination but a rational appetite God hath appointed this course to nature therefore when the judgment cometh to such a conclusion as is set down in the 73 Psal. verse the last But it is good for me to draw near to God not only 't is good but 't is good for me the will yieldeth For conviction of the judgment is the ground of practice I know conviction and conversion differ and the one may be where the other is not But then 't is taken for a partial conviction the mind is not savingly enlightned and thorowly possessed with the truth and worth of heavenly things the most and greatest sort of men have but notions a weak and literal knowledg about spiritual things and that produceth nothing they do not live up to the truth which they know Others have besides the notion a naked approbation of things that are good Video meliora proboque Deteriora sequor They see better things and approve them in the abstract but this doth not come to a practicum dictamen 't is good and good for me all circumstances considered thus to do This is the fruit of spiritual evidence and demonstration which always is accompanied with power 1 Cor. 2. 4. Carnal men think it is better for them to keep as they are being blinded with their passions and lusts though they could wish things were otherwise with them But a godly man's judgment being savingly enlightned determineth 't is good 't is better 't is best for me 't is better to please God than men to look after heaven than the world c. There is a simple approbation of good things and a comparative approbation of them Simple approbation is when in the abstract notion we apprehend Christ and pardon of sins and heaven good but when compared with other things and considered in the frame of Christian doctrine or according to the terms upon which they may be had they are rejected Many approve things simply and in the first act of judgment but disallow them in the second when they consider them as invested with some difficult and unpleasing terms or compare them with pleasure and profit which they must forsake if they would obtain them as the young man in the Gospel esteemeth salvation as a thing worthy to be enquired into but is loth to let go his earthly possessions Mat. 19. 21 22. He would have these good things at an easie rate without mortifying the flesh or renouncing the world But a godly man that sets down and counteth the charges all circumstances considered resolves 't is good for me as Boaz liking the woman as well as her inheritance took them both which his kinsman refused Ruth 4. 9 10. He would have the inheritance without the woman They like Christ and his laws as well
so as the effect may follow Surely God hath more hand in good than Satan hath in evil otherwise man were as praise worthy for doing good as reproveable for doing evil God enclines the heart to that which is good and perswades it by his grace God knows how to alter the course of our affections by his secret power therefore doth not only lead but draw works intimately upon the heart Unto thy testimonies so the word of God is called for it testifieth of his will There we have a clear proof and testimony how God stands affected to every man what kind of affection God hath to him And not to covetousness Mark the phrase incline c. Doth God incline us to covetousness No but he permits us to the inclinations of our own hearts justly denying his grace to those that do offend him and upon the suspension of his grace nature is left to its own sway The presence of the Master or Pilot saves the ship his absence is the cause of the ship-wrack And so the Schools say God inclines to good efficienter working it in us and to evil deficienter withdrawing his grace from us A like expression you have Psal. 141. 4. Incline not my heart to any evil thing God may as a Lord do what he pleaseth with his own and as a just Judge may give over our hearts to their own natural wicked inclination therefore David deprecates it as a judicial act Not to covetousness This is mentioned because our too much love to worldly things is the special hindrance of obedience it takes off our hearts from the love and care of it and then when he saith not to covetousness herein implies his own esteem and choice as preferring God's testimonies above all riches and possibly intimates the sincerity of his aims that he would â—…ot serve God for temporal advantages and vvorldly respects Satan accuseth Iob for such a perverse respect Job 1. 9. Doth Iob serve God for naught David to prevent such a surmise that â—…e vvas not led by any thought of gain to desire godliness saith to thy testimonies and not to covetousness Tvvo Points offer themselves from these vvords 1. That it is God alone that sets our hearts right or inclines them from their carnal bent to his ovvn testimonies 2. That covetousness or the flagrant desire of vvorldly things is a great lett or hindrance from complying vvith Gods testimonies Doct. That it is God alone that sets our hearts right or inclines them from their carnal bent to his own testimonies That I shall illustrate by these Considerations First The heart of man must have an Object unto which it is inclined or whereunto it doth cleave for it is like a spunge that being thirsty in it self sucks in moisture from other things it is a Chaos of desires seeking to be fill'd with something from without We were made for another to be happy in the enjoyment of a being without us therefore man must have something to love for the affections of the soul cannot lye idle and without an Object Psal. 4. 6. Then many will say who will shew us any good We all hunt about for a match for our affections for some good to satisfie us Secondly The heart being destitute of grace is wholly carried out to temporal things why because they are next at hand and suit best with our fleshly natures I say out of a despair of meeting with better we take up with those Objects that we are most conversant about which are carnal contentments The good of which we can apprehend and rellish with our natural faculties There are two reasons of the addictedness that is in mans heart to temporal things 1 Natural inclination And 2 inveterate custom 1. Natural inclination That there is a greater proneness in us to evil than good is clear not only by Scripture but by plain experience Now whence is it that we are thus vitiously disposed the soul being created by God he infuseth no evil into it for that would not stand with the holiness of his nature I answer though the soul be created by God yet it is created destitute of grace or original righteousness and being destitute of the Image of God or original righteousness can only close with things present and known having no other light and principle to guide it Now things known and things present they are the pleasures of the body as meats drinks natural generation wealth and honour Now these being wholly minded avert us from the love and study of Supernatural things It is true these things are good in themselves and that self love which carrieth us out to them is naturally good but though it be naturally good it proves morally evil when the love of these things destroys the love of God which must needs be if we be destitute of grace The love of our selves and outward things necessarily grow inordinate not being guided and directed by grace It is a Rule among Divines Si non inest quod inesse deberet necessario inerit quod non inesse deberet A privation falling upon an active subject such as the soul of man is doth necessarily infer disorder and irregularity in its operations Take away light from the air it must be dark and when the Sun is down it must be night So it is if grace be taken away The great work of grace is to make God our last end and our chiefest good Now this last end being changed all things must needs run into disorder with man Why for the last end is Principium Universalissimum the most universal Principle upon which all moral perfections depend Look as Adam and Eve after they had eaten the forbidden fruit forfeited the Image of God and were polluted so we Why did God infuse pollution and filthiness in them or had the fruit any such poysonous quality No their last end was changed which is the great Principle that runs through all our actions and when our end is changed then all runs to disorder They fell from God whom before they made their chiefest good and their last end I say they fell from God as envious false and wishing ill to them and by the Devils instigation turned to the Creature to find happiness in them against the express will and command of God As the first man was infected so are all men wholly perverted for sin still consists in a conversion from God to the Creature Ier. 2. 13. 2 Tim. 3. 4. By the change of our end all moral goodness is lost for all means are subordinate to the last end and are determined by it Now necessarily thus it will be without grace there will be a conversion of a man to the Creature and the body with the conveniences and comforts thereof the interest and concernments of the body are set up instead of God For though the soul cometh down from the superior world yet it soon forgets its Divine original and being put into the body it
necessity of divine grace but when this proud doctrine found little countenance he called Nature by the name of Grace and when that deceit was discovered he acknowledged no other grace but outward instruction or the benefit of external revelation that a man might by the word of God know and be put in mind of his duty Being yet driven further he acknowledged the grace of pardon and before a man could do any thing acceptably there was a necessity of the remission of sin and then he might obey God perfectly But that not sufficing he acknowledged another grace the Example of Christ which doth both secure our rule and encourage our practice and so made the grace of Christ to consist not in the secret efficacy of his Spirit but only in the example of Christ. But being driven further to acknowledg the same internal grace I mean his followers they made it to consist in some illumination of the understanding or some moral perswasion by probable argument to excite the will and this not absolutely necessary but only for facilitation as a horse to a journey which otherwise a man might go on foot I but the law was impossible through our flesh Rom. 8. 3. But all this is short of that divine grace that is necessary Now there are others grant the secret influences of God's grace but make the will of man to be a co-ordinate cause with God namely that God doth propound the object hold forth inducing considerations give some remote power and assistance but still there 's an indifferency in the will of man to accept and refuse as liketh him best Besides all this there is a prevailing efficacy or a real influence from the Spirit of God on the will whereby it is moved infallibly and certainly to close with those things which God propounds unto him God worketh efficaciously and determinately not leaving it to the liberty of man's will to chuse or refuse it but man is determined inclined and actually poised by the grace of God to that which is good USE 2. To press you to lay to heart these things 1. Be sensible of the strength and sway of thy affections to temporal objects there the work begins And till we have a sight of the disease we are not careful after a remedy David though regenerate took notice of some worldly tendencies in his heart and if we observe our hearts we shall find so Paul groaned under the reliques of the flesh and so should we under our bondage by sin And then 2. bewail it to the Lord I am as a bullock unaccustomed to the yoke Jer. 31. 14. to bewail this stiffness of heart and the treachery of sin whereby we are inchanted wholly bent to that which is evil And 3. observe the abating of this strength of affection and weaning of thy soul from such desires for then the work of grace goes on when we begin to savour other things and have inclinations of soul towards that which is heavenly and spiritual They that are after the flesh do mind the things of the flesh and they that are after the spirit the things of the spirit And then 4. to press you to perpetual watchfulness over your own hearts that you do not return to your old bent and biass again for certainly thus they will do if we do not keep a severe hand over them and be lifting up our affections to things that are above where God is and Christ at the right hand of God SERMON XLI PSAL. CXIX 36. And not unto covetousness DOCTRINE 2. THAT covetousness or an inordinate desire of worldly things is the great lett or hindrance of complying with Gods testimonies By way of proof I need to produce but that Scripture 1 John 5. 3 4. For this is the love of God that we keep his commandments and his commandments are not grievous For whatsoever is born of God overcometh the world The reason implies that if we had a greater conquest over worldly affections it would not be so grievous to us to keep Gods Commandments For the Apostles argument is built upon this supposition that God's commands are only burdensome to them that lye under the power of carnal affections All the difficulty in obedience cometh from our temptations to the contrary Now all or most temptations from Satan and our own flesh have their strength from the World and its suitableness to our affections Master your love to the World and temptations lose their strength To make this more clear let us see 1. What is covetousness 2. How it hindreth from complying with Gods testimonies First What is covetousness I shall give the nature the causes the discoveries of it First The nature of it It is an inordinate desire of having more wealth than the Lord alloweth in the fair course of his Providence and a delight in worldly things as our chiefest good 1. There is an unsatisfied desire of having more We may desire temporal good things for necessity and service We carry about earthly tabernacles that must be supported with earthly things and therefore God alloweth us to seek them in a moderate way But now when these desires grow vehement and impatient of check and by an immodest importunity are still craveing for more it is an evil disease and it must be looked unto in time or it will prove baneful to the soul. There is a vital heat necessary to our preservation and there are unnatural praedatorious heats which argue a distemper See how this desire is exprest in Scripture 1 Tim. 6. 10. He that will be rich falls into temptation and a snare c. He doth not say he that is rich but he that will be rich he that hath fixed that as his scope and makes that his business For the will is known by fixedness of intention and earnestness of prosecution he that makes it his work to grow great in the world So Prov. 15. 27. He that is greedy of gain troubles his own house Desires are the vigorous motions of the will when they are eager impatient and immoderate then they discover this evil inclination of soul. So Eccles. 5. 10. He that loveth silver shall not be satisfied with silver nor he that loveth abundance with encrease This is also vanity There is a spiritual Dropsie when our desires grow the more the more we receive and enjoy as fire by the addition of new fuel grows more fierce the more the flame increaseth The contrary to this is exprest by Agur and should be the temper of every gracious heart Prov. 30. 8. Give me neither poverty nor riches feed me with food convenient for me As to worldly things we should be indifferent and refer our selves to the fair allowance of God's Providence that he might carve out our portion and do by us according to his own pleasure 2. Not only this greedy thirst discovereth covetousness but a complacency delight and acquiescency of soul in worldly enjoyments So Christ Jesus in his Parable
in general may be applied to this Particular of Reproaches Now what is Gods aim and end in Afflictions in general to try purge and make white Dan. 11. 35. or as it is Deut. 8. 10. To humble thee and prove thee and do thee good at the latter end Let us take that Method here is Gods end First To humble thee Carnal men may shout at Rovers but many times we find our selves pricked at heart Slanders may revive the sense of guilt They may intend harm but you should receive good by this as by every affliction Plutarch in his excellent Treatise of profiting by a mans Enemies illustrates it by this comparison of Iason who had an Imposthume let out by the Dart of his Enemy They may fling Darts at random and intend harm but you shall get good by it Surely there is some special cause when the Lord permits this when Vollies of Reproaches shall follow one after another therefore he suffers others to judge you to awaken you to self-judging mind this and you will be no losers by Reproaches Well enter into your own hearts search them throughly see what it is God aims at whether there be any way of wickedness in you that hitherto you have not discovered and when you come to see this sink of sin then your enemies do but help to humble you Many times the voice of a Slanderer may do that which the voice of a Preacher cannot do And the truth is there is such a wantonness such a presumptuous headiness in the Professors of Religion that the Word cannot reclaim them they are so radicated in certain sins and therefore God will follow you with sharp Reproaches of his Enemies and doth at this time to call you to a more serious judging your selves to see your factious headyness which certainly doth predominate among Gods Professing People There are many sins to which this sharp kind of affliction is proper and therefore God gives out this grievous Dispensation to lay open his People to bitter Reproaches and Slanders I will tell you some of the sins My business is not now to state what is the great sin that God is Judging among his People but to help every one in particular to look to our selves for that I do not conceive to be so fit to be spoken here 1. Pride There is a twofold Pride Pride in mind which is called self-conceit and Pride in Affections which is called vain-glory Now there is no such effectual cure as Reproaches for either of these 1. To speak of the Pride in Mind Self-conceit We are very apt to be puft up for our doing and suffering for God poor empty Bladders are soon puft up and think our selves somebody if there be but a little self-denyal as Peter said Master we have left all and followed thee he was conceited of what he had left for Christ. What had he left a Net a Fisher-boat it was a great All indeed Mat. 19. 27. We are easily puffed up if we suffer a little for God and the Lord Intrencheth us in our Worldly Conveniencies for Self-conceit may grow out of Self-denyal Too too often we find it so Pride is a Sin that grows out of Mortification of other Sins it lives in us while we live in the Body therefore 1 Iohn 2. 16. it is called Pride of Life And some compare it to a shirt that Garment is last put off it is the most inward and nearest to the Soul and out of the Conquest of other sins there ariseth Pride Now if we have been too self-conceited the Lord will humble us either by permitting us to fall into such Scandals as may remember us of our Frailty and what unworthy weak Creatures we are in our selves sometimes by taking off the restraints of his Grace and of his Spirit and permitting us to fall Austin is bold in saying it is profitable for proud men to fall sometimes into open sin that they may know and understand themselves He speaks it upon the occasion of Peter when he was boasting of his own strength though all men leave thee yet will not I how foully did he fall I but at other times God useth a more merciful Dispensation for he doth not let his people fall into those grievous falls but upon great provocation But usually at other times he lets loose the tongues of virulent men to lessen us in our own Opinion and in the Opinion of the World Now how innocent soever we be of the Crimes charged upon us yet in all these cases we must look upward and inward Upward this is not without God he is at the end of causes he could blast these tongues and stay and stop them at his pleasure the Lord can keep us from the strife of tongues Psal. 31. 20. But now when he permits this his hand must be owned look upward Mic. 7. 9. I will bear the indignation of the Lord because I have sinned against him At such a time God spits in the faces of his People and puts us to shame and therefore we should look upward and see the hand of God in all this And look inward there you will see such a sink of sin as deserves this and much more and therefore a sense of our sinfulness in other things should make us more submissive to the Lords correcting hand we must see the hand of God for if we do not look to that we will be drawn to sin into reviling for reviling and exasperation for exasperation Many times our Graces do us as much hurt as our sins Self-conceit the Lord will mortify one way or other 2. For Vain-glory the other sort of Pride valuing Esteem too much and our Credit in the World and pleasing our selves in the Opinion others have of us We would usurp Gods Throne and Reign in the hearts of men therefore we are so touchy Having set a high value upon our selves we are troubled when others will not come up to our price Pride is one of the oldest Enemies that ever God had it was born in Heaven in the Breasts of the Fallen Angels but God tumbled them presently out of Heaven assoon as Pride got into the heart Now when his Children harbour it the Lord hath a quarrel with them and therefore for giving entertainment to Pride he will lay us low enough 2 Cor. 12. 7. Lest I should be exalted above measure there was given to me a thorn in the flesh the Messenger of Satan to buffet me There is a great deal of do what this thorn in the flesh is Some will have it to be some trouble or sickness Most probably so but it takes in many afflictive evils for verse 10. he mentioneth Reproaches Paul was too apt to be proud The Lord made him an eminent Instrument by his Faith he had abundance of Revelations But God will prick the Bladder he doth it with Thorns and he calls it his Infirmity Necessities Reproaches Infirmitie by that I mean some reigning sickness But
Reproaches was one Ingredient Now lest we should be puffed up by vain conceit the Lord humbles us with infirmities necessities reproaches 2. Another sin for which God humbles us is carless walking When we are negligent and do not take notice of the Carnality that grows upon us and the fleshly frame and temper of heart which breaks out into our lives the Lord suffers others to Reproach then they gather up our filth that we may see what cause we have to take our ways to heart Every man that would live strictly had need either of faithful Friends or watchful Enemies either faithful friends to admonish him or watchful enemies to censure him They shew us the spots in our garments that are to be washed off Many times a Friend is blinded with Love and grows as partial to us as we are to our selves will suffer sin upon us and not tell us of it then the Lord sets spies upon us to watch for our halting Ier. 20. 10. and therefore we need go to God and pray Psal. 27. 11. Lord lead me in a plain path because of my observers They lye in wait and seek to take us trapping in ought they can We can no more be without watchful Enemies than without faithful Friends How ignorant should a man be of himself if others did not put him in mind sometimes of his failings Therefore God makes use of virulent Persons in the World as a Rod to wash the dust out of our Garments 3. To humble us for our censuring For if we have not been so tender of others Credit the Lord makes us to see the bitterness of the affliction in our own case by giving us the like measure that we have meeted unto others Matth. 7. 1 2. that is we shall find others as hardly think of us as we have of them Good thoughts and speeches of other men are the best preservative of our own good Names God will take care of them that are careful not to Judge and Censure And therefore it is no great matter whether the report be true or false but a Christian is to examine have not we drawn it upon our selves by Slandring others For God usually payeth us home in our own Coin He that is much given to censuring seldom or never escapes great Censures himself It is said in the Psalms Let his own words grieve him that is fall upon him How do our own words fall upon us Why the Lord punisheth us for our censuring of others O then humble thy self before God for the reproaches thou hast cast upon others Eccles. 7. 21. Take no heed to all the words spoken against thee lest thou hear thy Servant curse thee that is speaking evil against thee Hard sayings and speeches of others against us may put us in mind of Gods just hand of measuring to us as we have measured unto others and therefore we should be the more patient if they wrong us it is but in the like kind that we have wronged others God will humble us for our censuring which is so natural and rife especially with younger weak and more unmortified persons Secondly The Lord doth it as to humble us so to try us 1. The first thing he will try in you by such a grievous Affliction and such vollies of reproaches is your Faith when all the World is set to condemn you What Faith 1. Our Faith in the great day of Accounts that is one great Object of Faith and when the World is set to condemn us our Faith is tryed to see if we can rest with the vindication we shall have in the day of our Lord so much you may see 1 Cor. 4. 3 4 5. But with me it is a very small thing that I should be judged of you or of mans Iudgment Therefore judge nothing before the time untill the Lord come who will bring to light the hidden things of darkness and then shall every man have praise of God Every man that deserves it and is qualified for it shall have Praise with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was a very small thing to be judged of mans-day because he expected Gods-day for the clearing of all things here in the World Sin and Error often get the Major Vote Tollite impios was the cry of the Rabble against Christians If there was any trouble it was for the Christians sake take away the ungodly meaning the Christians because they denyed the Heathen Gods Now what was their comfort the day of the manifestation of all things So when we are looked upon as the Pests of Mankind yet when we can comfort our selves there will come a day of the manifestation of the Sons of God that is enough the great day of Judgement is at hand so this will set all things right again 2. To try our Faith in more particular Promises The Lord hath promised to provide for the health and credit of his People so far he hath promised for their safety and their daily bread for their maintenance and any earthly Blessing that is good for us Now the Lord will see if we can trust him with our credit as well as for other things Psal. 119. 42. So shall I have wherewith to answer him that reproacheth me for I trust in thy word I say the Lord hath in his Covenant undertaken to preserve a Christian in all his interests and concernments so far as shall be for his glory and our good and so far we receive it And a Christian when he gives up himself to God gives up every thing he hath to God in a way of Consecration to Gods use God is the Guardian of my Body and Soul I give up my Estate and Life that he may watch over me night and day and I give up my name and credit Psal. 31. 20. Thou shalt keep them secretly in a Pavilion from the strife of Tongues that the Lord may take a charge of our Names as well as our Persons and Estates Now the Lord requires a trust in us according to the extent of the Covenant that is to say a waiting a confidence that our lives are not in mans power that he can turn the hearts of men and give you favour in their eyes when it is for his glory and your good Psal. 37. 5 7. Rest in the Lord and wait patiently for him commit thy way unto the Lord trust also in him and he shall bring it to pass There is the trust that is required O many times we seem to lose our Estimation amongst men and to be buried under Calumnies and Reproaches but it will not be long Your Person and Cause may be obscured it may have a Winter night of trouble but a Morning of Resurrection both of Persons and names will come it will be brought forth as the noon day the Lord is able to do this the integrity of your hearts will be made known and you will be absolved by God Our Lord Jesus was a Pattern to us of this
not so easily fall upon censuring reproaching and speaking evil of others Thus to those that devise Slanders and Reproaches 2. Secondly To those that receive them He is a Slanderer that wrongs his Neighbours credit by upholding an evil report against a man It is hard to say which is worse railing or receiving Psal. 15. 3. A Citizen of Sion is described to be one that taketh not up a Reproach against his Neighbour atd you shall see on the contrary Prov. 17. 4. A wicked doer giveth heed to false lips and a Lyar giveth heed to a naughty tongue He is a Lyar that receives a Lye when brought to him as well as he that brought it If you love the lie though you do not devise it the Lord will curse all them that love lies as if you did imagine them All that are acquainted with the matter are accountable to God you are responsible for your ear as they for their tongue It is good to have a healing tongue to heal that which others wound Prov. 12. 18. The tongue of the wise is health it is healing and therefore we should labour to shew forth this Christian meekness as not to devise Slanders against others so not to cherish them and uphold them against others Use. 3. If this be a usual and grievous evil it puts us upon seeking Comforts against Reproaches Now what are the Comforts we should seek against Reproaches 1. The witness of a good conscience for then this will be matter of great joy and great peace to you 2 Cor. 1. 12. This is my rejoycing the testimony of my Conscience c. If men reproach you yet let not your hearts Reproach you Iob 27. 6. The heart hath a reproaching condemning power Conscience is Register Witness and Judge and that which troubles our quiet is these heart-smitings and heart-reproaches Let any other man in the world be your Enemy rather than your own Conscience be an Enemy Certainly where Conscience is a friend if you be innocent you need not care for the reproaches of others If they speak against you as faulty they do but speak against another whom the Slanderer takes to be thee and in time you will out-wrestle the Reproach Look as the hair will grow again as long as the Roots remain So though the Razor of censure and reproach brings on baldness the hair will grow again 2. Another comfort against reproaches is the approbation of God that should satisfie against all the censures of the World You have the greatest best and wisest of your side if you have God on your side The World decries those that profess strictness in Gods ways as Hypocrites but you are Hypocrites indeed that are troubled at this if you value mans approbation rather than Gods No you should be of that temper Rom. 8. 33 34. Who shall lay any thing to the charge of Gods Elect It is God that Iustifieth If the Lord will acquit you no matter what men say The Worlds filth may be Gods Jewels Many times a contempt doth but manifest Gods esteem and give us a further sence of it they cannot impose upon God they cannot burden your cause before the Lord and therefore if the Lord hath covered your Filth it is no matter though they rake in it Psal. 32. 1. Blessed is the man whose sin is covered c. the Lord will not ask their opinion their vote and suffrage whether he shall condemn or acquit you but he will go according to the Laws of his own Covenant and therefore the approbation of God should be enough to you 3. The consideration of those Promises that do concern the vindicating our name from contempt God is wont to scatter the Reproaches of his Servants as the Sun gets from within the Cloud to bring forth their Righteousness as the Noon-day 4. Heaven will make amends for all the dishonour that men put upon you Though the proud scorn you yet if you keep Gods Statutes and go on waiting upon him for Eternal life great will be your glory in Heaven SERMON XLV PSAL. CXIX Vers. 40. Behold I have longed after thy Precepts quicken me in thy Righteousness IN the close of the former Verse David had given this commendation of the Statutes of God that they were good Now to shew that he did indeed account them so he alledgeth his desires after them Behold I have longed c. In the Words you have 1. a Narrative 2. a Request The one is used as the reason of the other In the Narrative he expresseth his sincere desire of conforming his heart and ways to the Laws of God Where 1. The matter of his Plea I have longed after thy Precepts Not to know them only but to do them not to satisfie curiosity but to understand and obey the Will of God and to make it the Rule of his Life and Actions Then 2. The Sincerity of it that 's intimated in the Word Behold There is Ecce admirantis the behold of Admiration Ecce demonstrantis the behold of Demonstration This last is here to be understood We must look upon David as appealing to God as offering himself unto his Tryal and Approbation who is the best Witness and Judge of the hearts of men who knows all things and cannot be put off with shews O Lord he speaks thus to God Behold I have longed after thy Precepts Now this is spoken here either as a reason of his own asking Behold I seek it not out of Custom or to speak words of course my soul is in this matter or as a reason of Gods granting he urgeth his sincere affection to Obedience as an Argument likely to prevail with God Lord I have an ardent desire to serve thee and certainly this is a great Argument with God for he delights to crown his own work when he hath given the affection he will give the deed and give the performance Look as Paul urgeth others to pray for him Pray for me for I have a good Conscience willing to live honestly Heb. 13. 18. So David here speaks of himself to God Lord I have longed after thy Precepts it is my desire that I may be put into the readiest fullest way of complyance with thy Will Secondly Here 's his Request There we have 1. the thing prayed for Quicken me he prays for renewing exciting Grace 2. The ground of confidence In thy Righteousness He had argued before from the disposition of the Subject now he argues from the Quality of the Donor In thy Righteousness The Law of God is sometimes called Righteousness and so some expound it in that sence quicken me in thy Righteousness that is in the way wherein thou wouldest have me to walk I think rather it is to be applyed not to the Righteousness he hath required but the Righteousness that is in God himself So Psal. 5. 8. Lead me O Lord in thy Righteousness Now the Righteousness of God is put for the whole perfection of the Divine Essence
Fear is stirring before Shame as a Man sick of a loathsom painful Disease is more and first affected with the Pain than with the Nastiness and Filthiness and Putrefaction that accompanieth the Disease so here in Religion as the case is hopeful when ashamed of Sin so dangerous when ashamed of a strict holy course A Man may be willing to do that which he dares not do for Fear but Shame extinguisheth the willingness it self In short To be afraid respects our Interest to be ashamed respects the Cause the Gospel it self Secondly I shall speak of them distinctly and so 1. Shew why we should not be afraid to own the Testimonies and Ways of God before any sort of People in the World 1. Because Holy Boldness in Confession is an especial Gift of God David asketh it here Take not the word of truth utterly out of my mouth and promiseth That if God would give him this Gift the Splendor of Worldly Greatness should not dazzle his Eyes and he would behave himself as one armed against all terrors of Men or gotten above the Hopes and Fears of the present World And indeed it argueth some good degree of profiting in the Word of God when it is so with us Fearlesness of Men in God's Cause is an excellent Grace which God hath promised to his choice Servants To Christ Isa. 50. 7. For the Lord God will help me therefore shall I not be confounded Therefore have I set my face like a flint and I know that I shall not be ashamed I shall not be confounded for God is at my right hand To Ieremiah whom God set up as a brazen wall against all oppositions Jer. 1. 18. and to Ezekiel chap. 3. 8. Behold I have made thy face strong against their faces and thy forehead strong against their foreheads So to the Disciples Mat. 10. 19 20. They shall bring you before rulers and governours but take no thought how or what ye shall speak for it shall be given you in the same hour what ye shall speak None have the gift of Boldness but those to whom God gives it If left to our selves we shall faulter as Peter did at the Damsels Question but God will assist the resolved Heart by his Spirit and assist him in that very hour when the Tryal cometh and then we need not be afraid before whomsoever we come we need not be anxious The Servants of God beg this Gift Acts 4. 29. Grant unto thy servants that with all boldness we may speak thy word when the World rageth against them 2. Though it be an especial Gift of God yet the Duty is contained in our first Dedication and Resignation of our selves to Christ when we professed our selves to be dead to every worldly Interest and promised to own him and his Ways whatever it cost us Luke 14. 26. If any man come to me and hate not his father and mother and wife and children and brethren and sisters yea and his own life also he cannot be my disciple Ver. 33. So likewise whosoever he be of you that forsaketh not all he hath he cannot be my disciple Therefore this should not be retracted but verified in our whole course for that sheweth this Dedication was found Heb. 3. 6. Whose house are we if we hold fast the confidence and the rejoycing of the hope firm unto the end Ver. 14. For we are made partakers of Christ if we hold the beginning of our confidence steadfast unto the end And therefore we should be ready to render a reason of the hope which is in us to every one that asketh us with meekness and fear 1 Pet. 3. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Account of our Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ready to confess Christ in Persecutions and Dangers it is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 21. 13. I am ready not onely to be bound but to die at Ierusalem for the Name of the Lord Iesus the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preparation of the gospel of peace Ephes. 6. 15. A prepared resolved Heart to encounter all difficulties for the Gospels sake so satisfied with the Truth and Hopes thereof 3. This Duty is confirmed in us by many Christian Graces as Faith Love to God Fear of God a deep sense of the World to come We are afraid to own God and his Ways because we have not such an high opinion of God as we should have but too great a love to our selves therefore Faith Fear and Love is necessary to confirm and strengthen this Resolution in us and also the lively Hope of Blessedness to come 1. Faith informeth us of the Truth Goodness Power and Excellency of God the worth of his Favour and the terror of his Wrath that the Displeasure of God is much worse than the Frowns of Men When we think of an higher Lord why should we be afraid of a Man that shall die and the Son of Man that is as Grass If a Great Man stand by we are not afraid of an Underling If the King of Kings be with us whom should we fear Heb. 11. 27. By faith Moses feared not the wrath of the king meaning Pharaoh Why For he endured as seeing him who is invisible An Heathen could say Regum timendorum in proprios greges reges in ipsos Imperium est Iovis A Believer should much more oppose God's Heavenly Majesty to their Earthly Dignity Their Power is great and to be reverenced next to God but God's is greater We serve a King whose power is everlasting and whose kingdom is to all generations 2. Love to God is necessary to confirm and strengthen this Resolution in us for that overcometh all Terrours Rom. 8. 37. Nay in all these things we are more than conquerours through him that loved us And Cant. 8. 6 7. Love is strong as death jealousie is cruel as the grave the coals thereof are coals of fire which hath a most vehement flame Many waters cannot quench love neither can the floods drown it if a man would give all the substance of his house for love it would utterly be contemned There is an unconquerable force in Love it is a Fire cannot be quenched When Christ hath us by the Heart it is much more than when he hath us by the Head They that make a Religion of their Opinions and have a Faith that never went deeper than their Brains and Fancies are soon discouraged but when Christ dwelleth in the heart by faith Ephes. 3. 17. there he resideth as in his strong Citadel and Castle A Christian because he loveth Christ will own him and his Ways and Truth though they be never so much despised in the World A superficial bare Assent to the Gospel may let Christ go but a faith working by love will not 3. The Fear of God or a deep awe and reverence of him when we are more afraid to offend God than to suffer from Man The Apostle when he biddeth us to be
needy was not this to know me saith the Lord That is true Knowledge that produceth its Effect So Iames 2. 23. By works faith is made perfect Faith hath produced its End So Love is perfected in keeping the Commandments 1 Iohn 2. 5. Whoso keepeth his word in him verily is the love of God perfected as all things are perfect when they attain their End and their consummate estate The Plant is perfect when it riseth up into Stalk and Flower and Seed so these Graces 4. The Person or Christian is judged not onely by what is believed but what is done not by what is approved but what is practised Many profess Faith and Love but if it be not verified in Practice they are not accepted with God 1 Pet. 1. 17. If ye call on the father who without respect of persons judgeth according to every mans work And Rev. 20. 12. I saw the dead small and great stand before God and the books were opened and another book was opened which is the book of life and the dead were judged out of those things which were written in the books according to their works God will judge Men according to their Works and what they have done in the Flesh whether it be good or evil Iohn 5. 29. They that have done good shall rise to the resurrection of life and they that have done evil to the resurrection of condemnation The Redeemed Sinner shall have his Tryal and Judgment Use 1. Is for the disproof of two sorts Preachers and Professors 1. Preachers if they be strict in Doctrine and loose in Practice do they lift their hands to God's Commandments No they are like the Pharisees who bind heavy burdens upon others and do not touch them with their own little finger Matt. 23. 4. It is not enough to lift up our voice in recommending but we must lift up our hands in practising lest like a Mark-stone they shew others the way to Heaven but walk not in it themselves and contribute nothing of help by their Examples 2. Professors 1. That approve the Word onely There may be an idle naked Approbation Rom. 2. 18. Thou knowest his will and approvest the things that are most excellent being instructed out of the law Video meliora probóque They esteem these things better but their hearts incline them to what is evil and their Reason is a slave to Appetite 2. That commend as well as approve Rom. 2. 20. Who hast a form of knowledge and of the truth in the law but without Action and Practice Have many good words their voice Iacob's but their hands Esau's Psal. 50. 16 17. What hast thou to do to declare my statutes or to take my covenant in thy mouth since thou hatest instruction and castest my words behind thee It pertaineth not to thee to profess Religion since thou dost not practise it to commend the Law which thou observest not or to profess love to what thou dost not obey Use 2. Is to press you to lift up your hands and to obey and do the things which God hath prescribed in his Word Do not rest in the Notional part of Religion That which will approve you to God is not a sharp Wit or a firm Memory or a nimble Tongue but a ready Practice God expecteth to be glorified by his Creatures both in Word and Deed and therefore Heart and Tongue and Hand and all should be imployed I will urge you with but two Reasons 1. How easie it is to deceive our selves with a fond Love a naked Approbation or good Words without bringing things to this real Proof Whether the Truth that we approve esteem and commend have a real dominion over and influence upon our Practice 1 Iohn 2. 4. He that saith I know him and keepeth not his commandments is a liar and the truth is not in him James 1. 22. Be ye doers of the word not hearers onely deceiving your own souls Respect to God and his Word is a true Evidence of a Gracious Heart Now how shall we know this Respect is real but by our constant and uniform Practice 2. That it is not so easie to deceive God He cannot be mocked with a vain shew sor he looketh to the bottom and spring of all things 1 Chron. 28. 9. And thou Solomon my son know thou the God of thy father and serve him with a perfect heart and with a willing mind for the Lord searcheth all hearts and understandeth all the imaginations of the thoughts He searcheth our Hearts knoweth our inward Disposition whether firm strong or productive of Obedience Now to him you are to approve your selves and he will not be mocked with lying pretences and excuses Gal. 6. 7. Be not deceived God is not mocked The all-seeing God cannot be blinded he knoweth our thoughts afar off and seeth all things in their Causes much more can he judge of Effects Therefore whatsoever Illuminations we pretend unto if we do not live in the Obedience of the Commands of Self-denial Humility Justice Patience Faith and Love he can soon find us out If our Actions do not correspond to our Profession it is a practical Lye which the Lord can easily find out 2 Doct. Whosoever would lift up his hands to God's Commandments and seriously address himself to a course of Obedience must use much Study and Meditation On the one side Non-advertency to Heavenly Doctrine is the bane of many Mat. 13. 19. When any one heareth the word of the kingdom and understandeth it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non advertit animum then cometh the wicked one and catcheth away that which was sown in his heart And so Iames 1. 23 24. If any be a hearer of the word and not a doer he is like a man beholding his natural face in a glass for he beholdeth himself and goeth his way and straightway forgetteth what manner of man he was God's great complaint of his People is that they will not consider Isa. 1. 3. The ox knoweth his owner and the ass his masters crib but Israel doth not know my people doth not consider So Ier. 8. 6. I hearkned and heard but they spake not aright no man repented him of his wickedness saying What have I done The Heathens have commended such Recollection On the other side the Scripture recommendeth Meditation as one great help to Obedience Lydia's Conversion is described by Attendency Acts 16. 14. The Lord opened her heart that she attended unto the things which were spoken by Paul because that is the first step to it minding chusing prosecuting So the Man that will benefit by the Word of God is he Iames 1. 25. that looketh into the perfect law of liberty and continueth therein that is abideth in the view of these Truths for a glance never converted nor warmed the heart of any Man This man being not a forgetful hearer but a doer of the word this man shall be blessed in his end Now more particularly Why Meditation is
separate us from the Love of God Rom. 8. 36. Men may separate us from our Houses Countryes Friends Estates but not from God who is our great Delight In our low Estate we have a God to goe to for Comfort and who should be more to us then our sweetest Pleasures 4. The Scripture sheweth us the true Doctrine about Afflictions and discovereth to us the Author Cause and End of all our Afflictions the Author is God the Cause is Sin the End is to humble mortify and correct his Children that they may be more capable of heavenly Glory God is the Author not Fortune or Chance or the will of Man but God who doth all things with the most exact Wisedom and tender Mercy and purest Love The Cause is just Micah 7. 9. I will bear the Indignation of the Lord because I have sinned against him The End is our Profit for his Chastisements are purgative Medicines to prevent or cure some spiritual Disease If God should never administer Physick till we see it needfull deire to take it or be willing of it we should perish in our Corruptions or dye in our Sins for want of help in due time 1 Cor. 11. 32. But when we are judged we are chastened of the Lord that we should not be condemned with the World Now should we not patiently and comfortably endure those things which come by the will of our Father through our Sins and for our good 3. The Examples of the word which shew us that the dearly beloved of the Lord have suffered harder things then we have done and with greater Patience Christ 1 Pet. 2. 21. who suffered for us leaving us an Example that we should follow his steps The Servants of the Lord Iames 5. 10. Take my brethren the Prophets of the Lord who have spoken the word of the Lord for an example of suffering Affliction and of Patience We complain of Stone and Gout what did our Lord Iesus Christ endure when the whole weight of his Body hung upon 4 wounds and his Life dropped out by degrees We complain of every painfull disease but how was it with Christ when his Back was scourged and his Flesh mangled with Whips We are troubled at the swellings of the Gout in hands or feet how was it with Him when those sinewy parts were pierced with strong and great Nailes We complain of the want of Spiritual Consolations was not He deserted We mourn when God maketh a breach upon our Relations was not Abraham's Tryal greater when he was to offer his Son with his own hands Heb. 11. 17. By Faith Abraham when he was tryed offered up Isaac and he that had received the promise offered up his onely begotten Son Iob lost all his Children at once by a blast of wind The Virgin Mary near the Cross of Christ Woman behold thy Son John 19. 26. She was affected and afflicted with that sight as if a sword pierced through her heart We complaine of Poverty Christ had not where to lay his head If we lose our Coat to keep our Conscience others of God's Children have been thus tryed before us Heb. 10. 3 4. Ye took joyfully the spoiling of your goods knowing in your selves that you have in heaven a better and an enduring substance The Levites left their Inheritance 2 Chron. 11. 14. Thus God doth not call us by any rougher way to Heaven then others have gone before us 4. The Promises of Scripture To instance in all would be endless there are 3 great Promises which comfort us in all our Afflictions the Promises of Pardon of Sins and Eternal Life and the General Promises about our Temporal Estate 1. The Promises of Pardon of Sin We can have no true Cure for our sorrow till we be exempted from the fear of the Wrath of God doe that once and the heart of sorrow and misery is broken others may steale a little Peace when Conscience is laid asleep but not solid Comfort till Sin be pardoned Isai. 40. 1 2. Comfort ye comfort ye my people saith your God speake ye comfortably unto Ierusalem and cry unto her that her warfare is accomplished that her iniquity is pardoned Matth. 9. 2. Son be of good chear thy sins be forgiven thee Rom. 5. 1. Therefore being justified by Faith we have peace with God through our Lord Iesus Christ. 2. The Promises of Eternal Life Nothing will afford us so much content as one Scripture promise of Eternal Life would doe to a faithfull Soul Heaven in the Promise seen by Faith is enough to revive the most dolefull and afflicted Creature Matt. 5. 12. Rejoyce and be exceeding glad for great is your reward in heaven Nothing can be grievous to him that knoweth a World 〈◊〉 come and hath the Assurance of the Eternal God that shortly he shall enjoy the happiness of it Rom. 5. 2. we rejoyce in hope of the glory of God This comforts against Troubles Sicknesses Wants Everlasting Ease everlasting Joy surely will counterballance all that we can endure and suffer for or from God There all our Fears and Sorrows shall be at an end and all tears shall be wiped from our eyes 3. The General Promises concerning our Temporal Estate There are many particular Promises concerning the supply of all our Necessities removing of our Gâ—…vances and Burdens or else that God will allay our Troubles and inable us to bear them mix with them the tast of his goodness and fatherly Love But I shall onely speak of those General Promises that we may be confident that he will never utterly faile his People Heb. 13. 5. he hath said I will never leave thee nor forsake thee that he will not give us over to insupportable Difficulties 1 Cor. 10. 13. There hath no Temptation taken you but what is common to man but God is faithfull who will not suffer you to be tempted above what you are able but will with the Temptation also make a way to escape that you may be able to bear it He will dispose of all things for the best to them that love him Rom. 8. 28. These things are absolutely undertaken and these things should satisfy us 3. From the manner wherein this Comfort is received they are applyed by the Spirit who is a Comforter and received by Faith 1. Applyed by the Spirit which is dispensed in a Concomitancy with this word Rom. 15. 13. Now the God of Hope fill ye with all joy and Peace in believing that ye may abound in Hope through the Power of the Holy Ghost The Holy Ghost is purposely given to be our Comforter If we are fit to receive it he will not be wanting to give solid Joy and Delight to the penitent and believing Soul 2. It 's received by Faith the Word of God cannot deceive us â—…ith is contented with a Promise though it hath not possession for Heb. 11. 1. Faith is the substance of things hoped for and the evidence of things not seen Sickness with a Promise
11. It is spoken to them who have high thoughts of their Troubles low thoughts of God's Comforts 4. Uncertainty in Religion Principles must be fixed before they can be improved and we can feel their influence and Power But People will be making Essays and try this and try that God's grounds of Comfort are immutably fixed God will not change his Gospel-Laws for thy sake and therefore unless we would have a Mountebanks Cure we must stand to them Ier. 6. 16. Thus saith the Lord Stand ye in the ways and see and ask for the old paths where is the good way and walk therein and ye shall find rest for your souls When we have tried all we must come home at length to these things and our uncertainty in Religion will be none of the meanest causes of our Troubles 5. They look to Means and their natural Operation and neglect God And God onely will be known to be the God of all Comfort 2 Cor. 1. 3 4. Blessed be God even the father of our Lord Iesus Christ the father of mercies and the God of all comforts who comforteth us in all our tribulation Use 3. Is to exhort us 1. To prize and esteem the Scriptures and consult with them often There you have the Knowledge of God who is best worth our knowing and the way how we may come to enjoy him wherein our Happiness lieth It is a petty Wisdom to be able to gather Riches manage your Business in the World ordinary Learning is a good Ornament but this is the excellent deep and profound Learning to know how to be saved What is it I press you to know the Course of the Heavens to number the Orbs and the Stars in them to measure their Circumference and reckon their Motions and not to know him that sits in the Circle of them nor know how to inhabit and dwell there Oh how should this commend the Word of God to us where Eternal Life is discovered and the way how to get it Other Writings and Discourses may tickle the Fancy with pleasing Eloquence but that Delight is vanishing like a Musicians voice Other Writings may represent some petty and momentany advantage but time will put an end to that so that within a little while the advantage of all the Books in the World will be gone but the Scriptures that tell us of Eternal Life and Death their Effects will abide for ever Psal. 119. 96. I have seen an end of all perfections but thy commandments are exceeding broad When Heaven and Earth pass away this will not pass that is the Effects will abide in Heaven and Hell Know ye not that your Souls were created for Eternity and that they will eternally survive all these present things and shall your Thoughts Projects and Designs be confined within the narrow bounds of Time Oh no let your Affections be to that Book that will teach you to live well for ever in comparison of which all Earthly Felicity is lighter than Vanity 2. Be diligent in the Hearing Reading Meditating on those things that are contained there The Earth is the fruitful Mother of all Herbs and Plants but yet it must be tilled ploughed harrowed and dressed or else it bringeth forth little Fruit. The Scripture containeth all the grounds of Hope Comfort and Happiness the onely Remedy of Sin and Misery our Rule to walk by till our Blessedness be perfected but we have little benefit by it unless it be improved by diligent Meditation Psal. 1. 2. His delight is in the law of the Lord and in that Law doth he meditate day and night This must be your chief Delight and you must be versed therein upon all Occasions Psal. 119. 97. Oh how love I thy Law it is my meditation all the day when we love it and prize it it will be so for our Thoughts cannot be kept off from what we love and delight in 3. Reader hear meditate with a Spirit of Application and an aime of Profit Iob 5. 27. Hear it and know thou it for thy good as the Rule of your Actions and the Charter of your Hopes Rom. 8. 31. What shall we then say to these things That you may grow better and wiser and may have more advantages in your Heavenly progress take home your Portion of the Bread of Life and turn it into the Seed of your Life It is not enough to seek Truth in the Scriptures but you must seek Life in the Scriptures it is not an Object onely to satisfy your Understandings with the Contemplation of Truth but your Hearts with the enjoyment of Life and therefore you must not onely bring your Judgment to find the light of Truth but your Affections to embrace the goodness of Life offered Think not ye have found all when you have found Truth and learned it No except you find Life there you have missed the best Treasure you must bring your Understandings and Affections to them and not depart till both return full SERMON LVII PSAL. CXIX 51. The proud have had me greatly in derision yet have I not declined from thy law IN these Words are 1. David's Temptation 2. His Constancy and Perseverance in his Duty notwithstanding that Temptation 1. In the Temptation observe 1. The Persons from whom the Temptation did arise the Proud The wicked are called so for two Reasons 1. Because either they despise God and contemn his Wayes which is the greatest Pride that can fall upon the heart of a Reasonable Creature Rom. 1. 30. haters of God despitefull proud 2. Or else because they are drunk with worldly Felicity In the general Scoffing cometh from Pride What is Prov. 3. 34. He scorneth the scorners and giveth grace to the lowly is Iam. 4. 6. He resisteth the proud and giveth grace to the humble 2. Observe the Kind or Nature of the Temptation he was had in derision This may be supposed either for Dependance on God's Promises or for Obedience to his Precepts Atheistical Men that wholly look to the pleasing of the Flesh and the Interest of the present World make a mock of both We have instances of both in Scripture 1. They make a mock of relyance upon God when we are in distress think it ridiculous to talk of relief from Heaven when Earthly Power faileth Psal. 22. 7 8. They laugh me to scorn saying He trusted in the Lord. The great Promise of Christ's coming is flouted at by those Mockers 2 Pet. 3. 3 4. There shall come in the last days mockers walking after their own lusts and saying Where is the promise of his coming for since the fathers fell asleep all things continue as they were from the Creation Such Scoffers are in all Ages but now they overflow These latter times are the dregs of Christianity in which such kind of Men are more rife then the serious Worshippers of Christ. At the first Promulgation of the Gospel while Truths were new and the Exercises of Christian Religion lively and serious
and slender Obedience that we yield to his Law should have such respect and acceptance with him as to be recompenced with so much Peace and Comfort and Protection and so many Blessings Lord what am I and what is my Fathers House Oh what a good Master have we When the Saints are Crowned they cast their Crowns at the Lambs Feet Revel 4. 10. We hold all by his Mercy Luke 17. 10. When we have done all we are unprofitable Servants not in complyment but in truth of heart we are unprofitable Servants That God should respect us 't is not for the dignity of the Work but merely for his own Grace 2. 'T is of use that we may justify God against the Reproaches and Prejudices of carnal Men who think God is indifferent to Good and Evil and that all things come alike to all that 't is in vain to be strict and precise that there is no Reward to the Good Mal. 3. 14. 'T is in vain to serve God and what profit is it that we have kept his Ordinances Yea the Temptation may befall God's own Children and be forcibly born in upon their Hearts Psal. 73. 13. Verily I have cleansed my hands in vain We think all is lost labour Now to produce the sweet Consolations of God and his temporal Supplies and the manifold Blessings bestowed upon us 't is a good stay to our Hearts and inables us to justify God against the Scorns and Reproaches of the World 3. 'T is of use of check our Murmurings If we indure any thing for God we are apt to repine and pitch upon that evil we receive from his hand passing over the good A little evil like one Humour out of order or one Member out of joint disturbeth the whole Body so we by poring upon the evil we endure pass over all his other Bounty Mal. 1. 2. Wherein hast thou loved us God cannot indure to have his Love suspected or undervalued and yet People are apt to doe so when Dispensations are any thing cross to their desires and expectations But now 't is a great check to consider that if we have our Troubles we have also our Consolations and we should rather look upon the good that cometh to us in pleasing God than the temporal and light Afflictions we meet withall in his Service Iob 2. 10. Shall we receive good at the hands of God and not evil 4. 'T is an encouragement to us in well-doing the more proofs and tokens we have of his Supportation We are wrought upon by the Senses as Ier. 2. 19. Thine own wickedness shall correct thee and thy backslidings reprove thee see what an evil and bitter thing it is to forsake the Lord and 23 verse See thy way in the valley and know what thou hast done As Parents when their Children smart for eating raw diet they upbraid them with it It is for eating your green Fruit So doth the Lord come to his People Now you see the evil of your doings So on the contrary it doth ingage us to strict walking to see how God owneth it So doth God appeal to us by experience Have I been a Land of darkness to you or a barren Wilderness Jer. 2. 31. And Micah 2. 7. Do not my Words doe good to them that walk uprightly Look about you survey all your Comforts did Sin procure these Mercies or Godliness have you not found sensible benefit by being sincere in my Service Object But is this safe to ascribe the Comfort and Blessings that we have to our own Obedience is it not expresly forbidden Deut. 9. 4. Say not in thy heart for my righteousness hath the Lord brought me to possess the Land Answ. 1. David doth not boast of his Merits but observeth God's Mercy and Faithfulness in the fruits of Obedience There is his Mercy in appointing a Reward for such slender Services Gal. 6. 16. As many as walk according to this Rule peace and mercy be upon them All the Comfort we have is from Mercy yea undeserved Mercy Those that walk according to this Rule stand in need of Mercy Their Peace and Comfort floweth from Mercy they need mercy to cover the failings they are conscious to in their walkings And then consider his Truth and Faithfulness the Reward of well-doing cometh not by the worthiness of the Work but by virtue of God's Promise His Word doth good to them that walke uprightly Micah 2. 7. God hath made himself a debtor by his Promise and oweth us no thanks for what we can doe 't is onely his gracious Promise Answ. 2. David speaketh not this to vaunt it above other men but to commend Obedience and to incourage himself and invite others by remembring the Fruits of it There is a great deale of difference between carnal boasting and gracious observation Carnal boasting is when we vaunt of our personal worth gracious observation is when for God's Glory and our Profit we observe the fruits of Obedience and the Benefits it bringeth along with it That God never gave us cause to leave but to commend his Service and by what we have found to invite others to come and taste that the Lord is gracious The Use is to incourage us in the Wayes of the Lord and keeping of his Precepts 't is no unprofitable thing before we have done we shall be able to say This I had because I kept thy Precepts Two things God usually bestoweth upon his People a tolerable passage through the World and a comfortable going out of the World which is all a Christian needeth to take care for here is onely the place of his Service not of his Rest. 1. He shall have a tolerable passage through the World A Child of God may have a hard toilsome Life of it but he hath his mixtures of Comfort in his deepest Afflictions he hath peace with God that keeps his Heart and Mind and this maketh his passage through the World tolerable because God is ingaged with him 1 Cor. 10. 13. Faithfull is he that hath called you who will not suffer you to be tempted above what you are able to bear He is freed from Wrath and hath his discharge from the Curse of the Old Covenant he is taken into favour with God and hath as much of temporal Reliefe as is necessary for him his Condition is made comfortable to him 2. A comfortable passing out of the World Isa. 38. 3. Remember O Lord saith Hezekiah I have walked before thee with an upright heart When you lie upon your Death-beds and in a dying hour how comfortable will this be the remembrance of a well-spent and well-imployed Life in God's Service They that wonder at the zeal and niceness of God's Children when they are entring into the other World they cry out then oh that they had been more exact and watchfull oh that they might die the death of the Righteous They should live so Men then have other Notions of Holiness than ever they had before
Idolatry or cured of that but by Grace Covetousness is Idolatry because it draws off our Love Fear Trust from God and his Service to Riches and so proves a snare to the Soul Idolatry in our affections is more dangerous than gross Idolatry in our opinions and outward worship when our affections carry us out to another Good 5. Again out of Gratitude when God doth all for us can we deny him any thing Dost thou love God as the chiefest Good and wilt not thou fear to offend him Who ever chooseth God for his Portion will have David's disposition I have said I will keep thy Words he will be exact and punctual to keep in with God SERMON LXV PSAL. CXIX 58. I Intreated thy Favour with my whole Heart be mercifull unto me according to thy Word IN the former Verse I took notice of two Parts David's Protestation Thou art my Portion and his Resolution I will keep thy Words To either of the Branches this Verse may be supposed to have Respect To the former thus as a second Evidence if we make God our Portion this will necessarily follow we shall desire his favour above all things else Our Portion is that Good which we choose renouncing all things else therefore when our hearts are set upon it whom have I in Heaven but Thee Psal. 73. 25. When you entreat his Favour with your whole heart that 's the Evidence God is your Portion Or you may referr it to the latter Clause thus I said I will keep thy Words therefore I intreat thy Favour We cannot carry on a good purpose without God's Favour unless He assist us therein When we are most resolved we must expect opposition and assaults both from within and without The Devil will seek all he can to oppose you and to shake your Resolutions and your Lusts will rage a new upon a severe restraint Therefore those that resolve to enter into a strict course must seek Relief from God's Favour and Mercy as David here I intreated thy Favour with my whole Heart In the Words we have an account of David's Practice upon a Choice and Resolution he betook himself to Prayer Here you have 1. The Object or Principle thing sought Gods Favour 2. The manner with my whole Heart with a sincere Affection He doth not say with his Lips onely but his Heart and not with his Heart onely but with his whole Heart 3. The summ of his request or the Fountain of all that he expected from God be Mercifull to me 4. The rule or ground of his Expectation according to thy Word The meaning is that God according to his promise would graciously help him I. For the first I intreated thy Favour or as it is in the Hebrew I painfully sought thy Face meaning that he did with importunate and humble suit beg the smile of Gods councountenance by Face is meant Favour Prov. 29. 26. Many seek the Rulers Favour it is the Rulers face that he may look chearfully upon them and I painfully sought so the Word signifies it notes such importunity as is necessary for so great a Blessing The note is this Doct. Gods People those that have made him their Portion they earnestly and constantly above all things desire his Favour 1. This God calls for Psal. 105. 4. Seek the Lord seek his Face evermore None have such Communion with God but they need seek more Psal. 27. 8. Thou saidst seek my Face Thy Face Lord will I seek Thou saidst it is that which God speaks in all his Ordinances the whole drift of the Word is to press us to get and keep the sense of God's love ever fresh in our Hearts 2. The Nature of the Saints carries them to it This is the difference between them and carnal men Psal. 4. 6 7. The light of his Countenance is spoken of either with Allusion to the Sun whose Light displaid chears the Plants or with Allusion to the smiles of a Friend one good look from God the Children of God preferr above all the World All earthly things cannot please them so much as a smile from God nor put such gladness in their Hearts But more especially do they seek it most painfully 1. When they have never as yet attained any sense of it but lye under doubts fears and auxious uncertainty then if God will but look upon them make out his Love to their Consciences what a comfort will that be to them A man may want assurance and have Grace but he cannot slight assurance and have Grace He that is without it may be one of Gods Children but he that doth not look after it and is satisfied without it certainly is none of that number Therefore this is the desire and earnest prayer of all Gods People in common that God would cause his Face to shine upon them Psal. 80. 17. Thou that dwellest between the Cherubims shine forth that is that sittest upon the Mercy Seat O that he would be good to them in Christ for between the Cherubims there was the Mercy Seat where God sate the meaning is that he would a little dart in Beams of Comfort to their Consciences 2. They thus painfully intreat the Favour of God when they have lost it by sin for then they are afflicted with a double evil want of so great a comfort and a sense of their own folly A sense of Gods favour may be with-held out of meer Soveraignty yet even then God's Children will be earnest but when it is withdrawn out of Justice as a correction for our folly and careless walking there is greater cause of earnestness that we may redeem and recover our loss again Then we are to be more earnest Turn us again Lord God of Hosts and cause thine anger towards us to cease Psal. 80. 7. By their former experience they know the sweetness of God's favour and by their present loss the bitterness of the want of it Basil hath a notable Comparison he saith if an Object be too bright it must be set at a distance from the Eye that we may see better so worldly things must be set at a distance from us therefore God seems to be at a distance hides his Face that his People might know by the loss and want of it how to value their Blessings How far do they discover their earnestness 1. In that they seek it above all other things above Corn Wine and Oil. This is not their painful desire to be made great rich high honourable happy in the World All the World doth them no good without the favour of God As all the Stars though they shine together do not dispel the darkness of the Night so no Creatures can comfort us sufficiently when God hides his Face from them Psal. 30. 1. Thou didst hide thy Face and I was troubled They cannot finde God as they were wont As at Funeral Feasts dear Friends have little comfort when they miss their old Friend that was wont to bid them
bountifull and a gracious Master ready to do good to his Servants rewarding them with Grace here and crowning that Grace with Glory hereafter Heb. 11. 6. He that cometh to God must believe that he is and that he is a Rewarder of them that diligently seek him 2. The manner how this is assured and brought about according to thy Word that Word which is the encouragement of our Prayer is the Rule of Gods Proceedings Some things are given by a common Providence other things are given us as Servants of God or according to the Promises that are made us in the Word 1. Doctr. That God doth good to his Servants 2. Doctr. That the good which God hath done for us should be thankfully acknowledged 3. That in our thankfull Acknowledgments we should take notice of Gods Truth as well as his Benignity and Goodness 1. Doctr. That God doth good to his Servants David giveth us here his own Experience and every one that is a Faithfull Servant of God may come in with the like acknowledgements for what proof God giveth of his Goodness to any one of his Servants it is a Pledge of that Love Respect and Care that he beareth towards all the rest Iacob acknowledgeth the same Gen. 33. 11. The Lord hath dealt graciously with me That was his account of Providence 1. From the inclination of his own nature Psalm 119. 68. Thou art good and thou dost good The Psalmist concludeth this Act from his nature The Sun doth not more naturally shine nor fire more naturally burn nor water more naturally flow than acts of Grace and Goodness do naturally flow from God If there be any thing besides Benefits in the world the fault is not in God but in us who by sin provoke him to doe otherwise 2. The obligation of his Promise so this Good cometh in as a Reward according to the law of his Grace he hath engaged himself by his Promise to give us all good things Psal. 84. 11. The Lord God is a sun and a shield the Lord will give grace and glory no good thing will he with-hold from them that walk uprightly Psalm 34. 9 10. Oh fear the Lord ye his Saints for there is no want to them that fear him The young lions do lack and suffer hunger but they that seek the Lord shall not want any good thing Therefore it is said Micah 2. 7. Do not my words doe good to him that walketh uprightly The words saying good is a doing good when it is said it may be accounted done because of the certain performance of what is said 3. The preparation of his People his Servants are capable God is good and doth good modo non ponatur obex except we tie his hands and hinder our own mercies There are certain laws of commerce between God and his Creatures so between God and Man he meeteth us with his Blessings in the way of our Duty Amos 6. 12. Shall horses run upon the rock will one plough there with oxen Some ground is uncapable of being ploughed some are morally uncapable of having good done to or for them but when the Creature is in a capacity God communicateth his goodness to them dealeth with men as they deal with him Psalm 18. 25 26. With the mercifull thou wilt shew thy self mercifull with an upright man thou wilt shew thy self upright with the pure thou wilt shew thy self pure with the froward thou wilt shew thy self froward so Psalm 125. 4. Doe good to those that be good and to them that are upright in their hearts God is and will be gracious and bountifull to all those that continue faithfull to him and will never leave any degree of goodness unrewarded the covenant shall not fail on his part Use 1. Let us be perswaded of this Truth it is one of the first things in Religion Heb. 11. 6. He that cometh to God must believe that he is and that he is a Rewarder of them that diligently seek him Next unto his Being his Bounty or else our Religion will be cold or none at all Many conceive amiss of God and draw an ill picture of him in their minds as if he were hard to be pleased always frowning did we look upon him as one that is Good and willing to doe good we would have less backwardness to Duty and weariness in his Service Satan drew off the hearts of our first parents from God by vain surmises as if he were severe and envious Gen. 3. 5. God doth know that in the day ye eat thereof then your eyes shall be opened and ye shall be as Gods knowing good and evil This first battery was against the perswasion of Gods goodness and kindness to Man which he endeavoureth to discredit yea Gods People may have the sense of his Goodness strangely weakened David is fain with violence to hold the conclusion which Satan would fain wrest out of his hands Psalm 73. 1. Truly God is good to Israel even to such as are of a pure heart therefore we had need to fortifie our hearts and forearm our selves with strong consolations and arguments 1. He doth good to his enemies and therefore certainly he will much more to his Servants He is good to all Psal. 145. 9. The Lord is good to all and his tender mercies are over all his works The Heathens had experience of it Acts 14. 17. Nevertheless he left not himself without witness in that he did good and gave us rain from heaven and fruitfull seasons filling our hearts with food and gladness And will he be unkind to his Servants to whom he is engaged by Promise it cannot be 2. Consider Christs Reasoning Mat. 7. 11. If ye then being evil know how to give good gifts unto your children how much more shall your Father which is in heaven give good things to them that ask him God will not deal worse with his Children than Men do with theirs we are natural and sinfull Parents if we have any Faith or Reason or Sense we cannot gainsay this Conclusion a Father will not be unnatural to his child the most godless men will love their children and seek their welfare and doe good unto them surely our Heavenly Father will supply all our necessities satisfie all our desires He is more fatherly than all the fathers in the world can be all the Goodness in men is but as a drop to the Ocean 3. Consider he never giveth his People any discouragement or just cause to complain of him Micah 6. 3. Oh my People what have I done unto thee or wherein have I wearied thee testifie against me Jer. 2. 5. Thus saith the Lord what iniquity have your Fathers found in me that they are gone far from me and have walked after vanities and become vain Why 1. His Commands are not grievous Mat. 11. 30. My yoke is easie and my burthen is light 1 John 5. 3. His Commandments are not grievous he prescribeth and commandeth nothing but for our
kindness as coming according to his Word So do the Servants of God observe his accomplishing Promises Ioshua 23. 14. And behold this day I am going the way of all the Earth and ye know in all your hearts and in all your souls that not one thing hath failed of all the good things which the Lord your God spake concerning you all hath come to pass unto you not one thing hath failed thereof So Solomon 1 Kings 8. 56. Blessed be God that giveth rest to his people Israel according to all that he promised there hath not failed one word of all his good promise which he promised by the hand of Moses his Servant Thus Ioshua and Solomon observe how his Word was made good to a tittle and in the rigor of the letter he hath not left undone any thing but accomplished all to the full A great deal of benefit will come by it 1. For your selves 1. Your own Faith will be confirmed by it when you see that God is as good as his Word and bestoweth upon us the utmost that any Promise of his giveth us to hope for it is dictum factum with God he is no more liberal in Word than in Deed. Look as it confirmeth our Faith in the truth of the Threatnings when we are punished as our Congregation hath heard Hosea 7. 12. they that would not believe their danger are made to feel it So our Faith in the Promise God sheweth what he will be to his Servants and after a little waiting they find it to be so Wait but a little while and you shall find the effect of the Promises Psalm 56. 8. In God I will praise his word in the Lord I will praise his word That is I have great cause to take notice of the promise to a Believer it is as good as Performance So Psalm 19. 9. The Iudgments of the Lord are true and righteous altogether Former experience begets confidence for the time to come The Lord doth not deceive us with vain Words there is an effect in them I shall find it what God saith he doth 2. Your Comfort is increased receiving things in a way of Promise sweeteneth a Blessing It is good to see whence things come to us from the Bounty of common Providence or from the Promises of the Covenant There is a Providential right and a Covenant right Devils hold their Beings by a Providential right but the Saints their Blessings by Covenant The Promise is made to God's Servants and the Mercy conveyed by the Promise is sanctified 1 Cor. 3. 23. All are yours and ye are Christs and Christ is Gods 1 Tim. 4. 3. They are to be received with thanksgiving of them that believe and know the truth Believers are called Heirs of Promise Some Blessings the very Nature of them sheweth whence they come but in others as the deliverances and comforts of this Life the Tenour of them is more comfortable than the Mercies themselves to have them not onely from God's Hand but Heart Wicked men have them as their Portion you as Helps to your better Portion Heirs of Promise is an honourable Title and Relation Such Blessings are from Love and for our good 2. As to others you will invite encourage and strengthen them in believing You are Witnesses of his Fidelity Psalm 18. 30. As for God his way is perfect the word of the Lord is tryed I can assure you I have found more than Letters and Syllables in a Promise it is a tryed Word I can tell you what God hath done for my Soul Use. Let us look to the accomplishment of these Promises and trust God the more for the future Make much of Promises Heb. 11. 13. These all died in Faith not having received the Promises but having seen them afar off and were perswaded of them and embraced them They are sure Declarations of the purposes of God God's Purposes are immutable but Promises declared lay an obligation upon him to keep them Rejoyce in them till performance cometh Take heed of setting Sense against them Rom. 4. 18 19 20 21. Who against Hope believed in Hope that he might become the Father of many according to that which was spoken So shall thy seed be And being not weak in Faith he considered not his own Body now dead when he was about an hundred years old neither yet the deadness of Sarah's womb He staggered not at the Promise through unbelief but was strong in Faith giving glory to God And being fully perswaded that what he had promised he was able also to perform Naturally Men are all for having before them take heed of hast Psalm 116. 11. I said in my hast all men are liars Psalm 31. 22. I said in my hast I am cut off from before thine eyes SERMON LXXIV PSAL. CXIX 66. Teach me good Iudgment and Knowledge for I have believed thy Commandments THE Man of God had acknowledged that God had done good for him now he beggeth the continuance of his Goodness God that hath shewed mercy will shew mercy his Treasure is not spent by giving nor hath he the less for communicating to the Creature Man will say I have given you already why do you trouble me any more but God upbraideth no man the more frequent our Suites are for Grace the more welcome we are Thou hast done good for thy Servant and now again Teach me good Iudgment and Knowledge for I have believed thy Commandments In the words observe 1. The Blessing asked Teach me good Iudgment and Knowledge 2. The Reason urged for I have believed thy Commandments I begin with the Prayer or Blessing asked Teach me good Iudgment and Knowledge Let us consider a little the different Translation of this Clause the Septuagint hath three words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goodness Discipline and Knowledge others Bonitatem gustus scientioe doce me teach me Goodness of Tast and Knowledge Vatablus bonitatem sensus Ainsworth learn me Goodness of Reason and Knowledge In the Original Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrew word signifieth Tast or Savour so it is translated Psalm 34. 8. Oh tast and see that the Lord is good The word also signifieth Behaviour as Psalm 34. Title A Psalm of David when he changed his Behaviour before Abimelech For a man is tasted by his carriage and some think it may mean goodness of inclination or manners I think we fitly translate it Judgment it being coupled with a word that signifieth Knowledge Tast by a Metaphor from the bodily sense being applyed to the Mind as Meats are discerned by the Tast so things by the Judgment and so that which David beggeth here is a good or exact Judgment or the faculty of judging well Doct. That a judicious sound mind is a great Blessing and should earnestly be sought of God by all that would please him The Man of God renewing this request so often and his calling it here good Judgment and Knowledge will warrant this Observation and
stedfast in his Covenant Many have a little forced Religion in their Extremities but it weareth off with their Trouble Sin is but suspended for a while and the Devil chained up they are very good under the Rod they are frighted to it but after the Deliverance cometh the more prophane It is true many may begin with God in their Troubles and their Necessities drive them to the Throne of Grace and Christ had never heard of many if Feavours and Palsies and Possessions and Blindness Deafness and Dumbness had not brought them unto him thanks to the Disease but if a course of Godliness begin upon these occasions and continue afterwards God will accept it He is willing to receive us upon any terms Men will say you come to me in your Extremity but he doth not upbraid us provided we will come so as to abide with him and will not turn the back upon him when our turn is served if you doe so take heed God hath other Judgments to reach you as Iohn said Matth. 3. 11 12. He that cometh after me is mightier than I whose shoos I am not worthy to bear He shall baptize you with the Holy Ghost and with fire Whose fan is in his hand and he will throughly purge his floor and gather his wheat into the garner but he will burn up the chaff with unquenchable fire So that which cometh after is mightier than that which went before the last Judgment is the heaviest The Ax is laid to the root of the Tree therefore every Tree that bringeth not forth good fruit is hewn down and cast into the fire Matth. 3. 10. He will not onely lop off the Branches but strike at the Root as the Sodomites that escaped the Sword of Chedorlaomer perished by Fire from Heaven The Israelites that were not drowned in the Red Sea were stung to death by Fiery Serpents As if a man did flee from a Lyon and a Bear met him or went into the house and leaned his hand on the wall and a Serpent bit him Amos 5. 19. When you avoid one Judgment you may meet another and find a stroke where you think your selves most secure Use 1. Let us consider these things that we may profit by all the Chastenings of the Lord. It is now a time of Affliction both as to publick Judgments and as to the private Condition of many of the People of God we have been long straying from God from our Duty from one another it was high time for the Lord to take his Rod in his hand and to scourge us home again Upon these Three Nations there is somewhat of God's Three great Judgments War Pestilence and Famine they are all dreadfull The Pestilence is such a Judgment as turneth Populous Cities into Desers and Solitudes in a short time then one cannot help another Riches and Honour profit nothing then and Friends and Kinsfolks stand afar off Many die without any spiritual Helps In War what Destructions and Slaughters expence of Bloud and Treasure In Famine you feel your selves to die without a Disease know not where to have fuel to allay and feed the fire which Nature hath kindled in your Bodies But blessed be God all these are in moderation Pestilence doth not ragingly spread the War is at a distance the Famine onely a scarcity Before God stirreth up all his Wrath he observeth what we doe with these beginnings Besides the People of God are involved in an heap of Miseries on all hands the oppressed dejected Party burthened with jealousies and ready to be haled to Prison and put under restraint Holy men sometimes have personal Afflictions added to the publick Calamities Ieremy was cast into the Dungeon when the City was besieged The Chaff and Grain both are threshed together but the Grain is besides ground in the Mill and baked in the Oven Besides who thinks of his strayings and returning with a more severe Resolution to his Duty If we would profit by Afflictions we must avoid both the faulty extreams Heb. 12. 5. My Son despise not thou the chastening of the Lord nor faint when thou art rebuked of him Slighting and Fainting must be avoided 1. Let us not slight them When we bear them with a stupid senseless mind surely that hindereth all Profit None can endure to have their Anger despised no more than their Love a Father is displeased when his Child slights his Correction That we may not slight it let us consider 1. Their Authour God We think them fortuitous from chance but they do not rise out of the dust Job 5. 6. Whoever be the Instruments or whatever be the means the Wise God hath the whole ordering of it He is the first Cause He is to be sought to He is to be appeased if we would stop Evil at the Fountain head for all Creatures willingly or unwillingly obey him and are subject to his Empire and Government Amos 3. 6. Is there any evil in the City and I have not done it saith the Lord Isa. 45. 7. I form the Light and create Darkness I make Peace and create Evil I the Lord doe all these things Job 1. 21. The Lord giveth and the Lord taketh away 2. The meritorious Cause is Sin Lamentat 3. 39. Wherefore doth a living man complain a man for the punishment of his Sin that first brought Mischief into the World and still continueth it God never afflicts without a cause either we need it or we deserve it Micah 7. 9. I will bear the indignation of the Lord because I have sinned against him untill he plead my cause and execute Iudgment for me he will bring me forth to the light and I shall behold his Righteousness We should search for the particular Sins that provoke God to afflict us for while we onely speak of Sin in general we do but inveigh against a Notion and personate a Mourning but those we can charge upon our selves are most proper and powerfull to break the heart 3. The end is our Repentance and Amendment to correct Sin past or prevent Sin to come 1. For Correction to make us more penitent for Sin past We being in a lower sphere of understanding know things better by their Effects than their Nature Ier. 2. 19. Thine own wickedness shall correct thee and thy backslidings shall reprove thee know therefore and see that it is an evil and bitter thing that thou hast forsaken the Lord thy God and that my fear is not in thee saith the Lord of Hosts Moral Evil is represented to us by natural Evil Pain sheweth what Sin is 2. For prevention of Sin for time to come The Smart should make us cautious and watchfull against Sin Ioshua 22. 17 18. Is the iniquity of Peor too little for us from which we are not cleansed to this day although there was a Plague in the Congregation of the Lord but that ye must turn away this day from following the Lord And it will be seeing ye rebel to
in Affection and Estimation Alas the best of us are scarce dark shadows of his Goodness 4. God's Goodness is the Life of our Faith and Trust so long as the Goodness of God endureth for ever we have no cause to be discouraged If we want Direction in the Text 't is said Thou art good and dost good teach me thy Statutes If we want Support and Deliverance Nahum 1. 7. The Lord is good a strong hold in the day of trouble and he knoweth them that trust in him In every streight the People of God find him to be a good God When we feel the burthen of Sin and fear God's Wrath Psalm 86. 5. The Lord is good and ready to forgive and plenteous in Mercy to all them that call upon him David when his old Sins troubled him the Sins of his Youth Psalm 25. 7. Remember not the Sins of my youth nor my Transgressions according to thy Mercy remember thou me for thy goodness sake O Lord. When his Enemies consulted his Ruine Psalm 52. 1. Why boastest thou thy self in mischief O mighty Man the goodness of God endureth continually They cannot take away the Goodness of God from you whatever they plot or purpose against you Thus may Faith triumph in all Distresses upon the sense of the Goodness of God In the Agonies of Death the Goodness of God will be your Support Non sic vixi ut pudeat me inter vos vivere nec mori timeo quia bonum habeo Dominum We have a good Master who will not see his Servants unrewarded the Goodness of God and his readiness to be gracious to every one that cometh to him is the Fountain of the Saints Hope Strength and Consolation 5. The Goodness of God is the great Motive and Invitation to Repentance Rom. 2. 4. Despisest thou the riches of his goodness and forbearance and long-suffering not knowing that the goodness of God leadeth thee to Repentance How so God is good but not to those that continue in their Sins Psalm 68. 19 20 21. Blessed be the Lord who daily loadeth us with Benefits even the God of our Salvation Selah He that is our God is the God of Salvation and unto God the Lord belong the issues from death But God shall wound the head of his Enemies and the hairy scalp of such an one as goeth on still in his Trespasses If Goodness be despised it will be turned into Fury How great soever the Riches of the Lords Bounty and Grace offered in Christ are yet an impenitent Sinner will not escape unpunished God is good oh come try and see how good he will be to you if you will turn and submit to him There is Hope offered and Goodness hath waited to save you so that now you may seek his Favour with hope to speed While he sits upon the Throne of Grace and alloweth the Plea of the New Covenant do not stand off against Mercies God hath laid out the Riches of his gracious Goodness upon a design to save lost sinners and will you turn back upon him and despise all his Goodness provided for you in Christ In point of gratitude the least kindness done men melteth them as coals of fire The Borrower is servant to the Lender God hath not only lent us but given us all that we have therefore it should break our Hearts with sorrow and remorse that we should offend a God so Good so Bountifull so Mercifull The odiousness of sin doth most appear in the unkindness of it that infinite Goodness hath been abused and infinite Goodness despised and that you are willing to lose your part in infinite Goodness rather than not satisfie some base lust or look after some trifling vanity Saul wept at the thoughts of David's kindness 1 Sam. 24. 16. Every man will condemn the wrongs done to one that hath done us no evil but much Good and will you sin against God who is so Good in himself so Good to all his Creatures and so Good to you and waiteth to be better and more gracious and return evil for all his good and requite his Love with nothing but unkindness and Provocation Oh be ashamed of all these things What heart is that that can offend and so willingly offend so good a God Rom. 12. 1. I beseech you by the Mercies of God there is Argument and Endearment enough in that that ye present your bodies a living Sacrifice holy acceptable unto God which is your reasonable Service that ye consecrate dedicate your selves to his glory address your selves chearfully to his Service Let the Soul be warmed into an earnest resolution to please him for the future lest you make Goodness your Enemy and Justice take up the quarrel of abused Grace 6. The Goodness of God is the great Argument to move us to Love God If he be Good he is worthy to be Loved and that with a superlative Love for God is both the Object and the Measure of Love a less Good should be loved less and a greater Good more All that is not God is but a finite and limited Good and must be loved accordingly God only is Infinite and Eternal and therefore he is to be loved of all and above all with our chiefest and most worthy Love by preferring his Glory above all things that are dear to us and being content for his sake to part with all that we have in the world But if any lower thing prevail with us we prefer it before God and so contemn his Goodness in comparison of it If the object of Love be Good none so properly deserveth our Love as God For 1. He is Originally Good the Fountain of all Good therefore if we leave God for the deceitfull vanities of this present life we leave The Fountain of Living waters for a broken Cistern Jer. 2. 13. The Creatures are but dry pits and broken Cisterns 2. He is Summum Bonum the Chiefest Good Other things what good they have they have it from him therefore it is infinitely better and greater in him than in them all the Good that is in the Creature is but a Spark of what is in God If we find any good there it is not to detain our Affections but to lead us to the greater Good not to hold us from him but to lead us to him as the Streams lead to the Fountain and the steps of a Ladder are not to stand still upon but that we may ascend higher There is Goodness in the creature but mixed with Imperfection the Good is to draw to him the Imperfection to drive us off from the Creature 3. He is Infinitely Good Other things may busie us and vex us but they cannot satisfie us this alone sufficeth for health wealth peace protection grace glory Necessities that are not satisfied in God are but Fancies and the desires that are hurried out after them apart from God are not to be satisfied but mortified If we have not enough in God it is not
just and faithfull and will cast all things for the best though we see it not we must assent by Faith when we cannot find it by Sense internal or external I know in faithfulness thou hast afflicted me Secondly I am to shew you and prove to you that there is much of justice and faithfulness to be observed in all the Afflictions which come upon us 1. There is much of Justice in all God's Judgments I prove it from God's Nature Psal. 119. 137. Righteous art thou O Lord and upright are thy Iudgments his Work is as his Being is holy and righteous all his Providences carry a condecency and becomingness with his Nature We presume it of a righteous Man that he will doe righteous things and shall not we believe so of the holy God We cannot be infallibly perswaded of a righteous Man for a righteous Man may leave his Righteousness because the Creature is mutable and the most righteous and innocent Man hath mixt Principles and his Rule is without him and sometimes he may hit it and sometimes swerve from it but God is unchangable his Will and Nature is the supream Reason and Measure of all things his Acts are accordingly he cannot erre A Carpenter who hath a Line in his hand may chop right or miss but if we could suppose a Carpenter whose Hand were his Rule he would always hit right We may be confident the Judge of all the Earth will doe right his Righteousness and the Righteousness of men differ infinitely more than a Candle differeth from the Sun Zach. 3. 5. The righteous God in the midst of thee will doe no iniquity God will not yea he cannot 't is contrary to his Nature Abraham might seek to wriggle out of danger by a shift Noah might fall into Drunkenness Lot pollute himself with Incest Moses trip in his Faith David destroy his innocent Servant Uriah Ionah fall into fear and rash anger the Angels may depart from their Rule if the Divine Goodness should cease to support them for a moment but 't is impossible that God who is Holiness and Righteousness it self can erre and fail in any of his Actions 2. God never afflicteth or bringeth on Judgment without a cause For this cause many are sick 1 Cor. 11. 30. there is something done on the Creatures part before Punishment is inflicted If we consider God as a Lord dispensing Grace he acts sovereignly and according to his own will and pleasure even so Father because it pleaseth thee Matth. 11. 27. for he may doe with his own as he pleaseth 't is no wrong to shew his Grace to some and pass by others but if we consider God as a Judge he never punisheth without a foregoing Cause on the Creatures part God who is arbitrary in his Gifts is not arbitrary in his Judgments there is a rule of Commerce between him and his Creatures stated and set forth and allowed and appointed by him and consented unto by us the directive and counselling part is the rule of our Obedience and the sanction or comminatory part is the rule of his judicial Process In acts of Grace and in dispensing with the violations of his Law he sometimes maketh use of his Prerogative but not in punishing there he keepeth to his Law and therefore it is that the Saints do give him the honour of his Justice Dan. 4. 7. O Lord righteousness belongeth unto thee but unto us confusion of Face for we have sinned and done wickedly and have rebelled in departing from thy Precepts Nehem. 9. 33. Thou art just in all that is brought upon us for thou hast done right but we have done wickedly all our trouble is the penalty of his broken Law justly inflicted on us In short the breach is first on our part there is some violation of his Law or contempt of his Grace but God loveth us first there he hath the precedency he beginneth in all acts of Grace but the reason of his judicial Dispensations is first with us We are first in the offence and provide fuel for his wrath before it break out upon us 3. When there is cause given God doth not presently take it but giveth Sinners time in his process against them and doth not presently execute the sentence of his Word till they are found incorrigible He giveth them warning before he striketh he wooeth and soliciteth by many kind messages to return to their Duty and speaketh to them sometimes in the rough sometimes in the still voice He bringeth his judgment to light every morning as the Prophet speaketh Zeph. 3. 5. he doth so delight in Mercy and is so tender of the Workmanship of his hands especially his own People that he never proceedeth to severity as long as there is some way unessayed to reclaim them not yet made use of As one that would open a door and knows not the Key he tries Key after Key one Dispensation after another he doth not take the Sinner at first word but followeth him with frequent warnings of his danger with offers of advantage if he return yea at last he is loth to give them up to severe Judgments even then when he can scarce without imputation to his Holiness forbear any longer Hosea 11. 8. How shall I give thee up I am God and not man Such Expostulations and Speeches are very frequent in the Prophets and all these Speeches do abundantly justify God when he judgeth he would sain hold off the extremity of Judgments deserved by them the Lord maketh a stand and would fain be prevented before he proceedeth to his strange work 4. The Judgments inflicted are always short of the Cause surely they never exceed the value of it Esra 9. 13. Thou hast punished us less than we have deserved God doth not exact the whole debt of Sinners which they owe to his Justice 'T was an heavy stroke that then lighted upon Ierusalem Was their wound but a scratch or affliction little Dolefull and sad ruine was brought upon that place the City and the Temple burnt to ashes the People carried captive to a strange Land yet thou hast punished us less than we have deserved They were in Babylon they might have been in Hell our reward is alway more than our desert but our punishment is always less than our desert We count it a favour if forseiture of life be punished with Banishment or if a sentence of Banishment be commuted into a Fine or the Fine be mitigated and brought lower and shall we think God dealeth rigorously with us when he layeth on some heavy Cross he might have cast us into Hell and laid his hand upon us for ever See Iob 11. 6. O know therefore that God exacteth of thee less than thine iniquity deserveth We have low thoughts of Sin and therefore have grievous apprehensions of God's Judgments We do but sip of the Cup when God might make us to drink of the dreggs of it Secondly I am to prove that the godly
as the little ones were able to bear so when the Temptation continued is like to doe us hurt either God will remove it 2 Thess. 3. 3. Faithfull is the Lord who will establish and keep you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the evil the persecutions of unreasonable men are there intended or else support them under it 2 Cor. 12. 9. My grace is sufficient for thee Use 1. Is to check and reprove divers evils which are apt to grow upon our Spirits in our Troubles 1. Murmuring and repining thoughts against God's Providence Why should we murmur and complain since we justly suffer what we suffer and 't is the Lord's condescention that he will make some good use of these Sufferings to our eternal Happiness that we may be capable of everlasting Consolation His Justice should stop Murmurings Lament 3. 39. Wherefore doth a living man complain a man for the punishment of his sins If he complain he can complain of none but himself that evil choice he hath made for his own Soul which it may be he would never have thought of but upon this occasion His Punishment here carrieth no proportion with his Offence 't is Punishment in the singular number Sins in the plural one Punishment for many acts of Sin and a living man on this side Hell what 's this to everlasting Torments Life cannot be without many Blessings to accompany it while living we may see an end of this misery or have time to escape those eternal Torments which are far worse The form of the words sheweth why we should thus expostulate with our selves Wherefore doth a living man complain why do we complain God hath not cut us off from the land of the living nor cast us into Hell 't is the punishment of Sin and 't is far less than we have deserved Again the Faithfulness of God checketh Murmurings God knoweth what way to take with us to bring us to glory therefore trust your selves in God's hands and let him take his own methods Commit your souls to him in well-doing as unto a faithfull Creatour 1 Pet. 4. 19. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he is a Creatour he doth not love to destroy the work of his hands as he is faithfull in his Covenant he will take the best and safest course to bring you to Heaven 2. Let it check immoderate sorrow and uncomely dejection of spirit he is just in the Afflictions of his People but yet so that he is also faithfull he is a Father when he beateth and indulgeth when he smiles and when he frowns Afflictions do not make void our Adoption they rather increase our confidence of it Heb. 12. 5. Whatever we doe upon other reasons we should not suspect his Love because of our Afflictions God's strokes do not make void his Promises nor doth he retract his gift of Pardon when he chastiseth Mere Crosses and Troubles are not an argument of God's Displeasure but acts of his Faithfulness so that we have reason to give thanks for his Discipline rather than question his Love In the book of Iob 't is made a mark of his Love as in those words which are so frequent Iob 7. 17 18. Lord What is man that thou art mindfull of him that thou chastisest him every morning and tryest him every moment We are not onely beneath his Anger but unworthy of his Care as if a Prince should take upon him to forme the manners of a Beggers Child 't is a condescension that the great God should deal with us and suit his Providences for our good 3. This should check our fears and cares his Judgments are right and full of faithfulness he will bear us through all our Tryals and make an advantage of them and perfect that Grace which he hath begun and finally bring us to eternal Glory The Lords faithfulness in keeping Promises is often propounded as a strong Pillar of the Saints Confidence 1 Cor. 1. 9. Faithfull is God by whom ye are called 1 Thess. 5. 24. Faithfull is he that calleth you who also will doe it He dispenseth all things with respect to our eternal welfare But I am afraid of my self I have provoked the Lord to leave me to my self but the Lord will pardon weaknesses when they are confessed 1 Iohn 1. 9. If we confess our sins he is just and faithfull to forgive them speaking to reconciled Believers and when we fall the Lord hath ways and means to raise us up again that we perish not by checks of Conscience 2 Sam. 24. 10. And David's heart smote him when he had numbred the people Psal. 119. 59. I thought on my ways c. by the Word as Nathan roused up David Thou art the man God that foresaw all things hath ordered them so that nothing shall cross his eternal Purpose and Promise made to us in Christ. Use 2. Let us acknowledge God's Justice and Faithfulness in all things that befall us for Motives consider 1. 'T is much for the honour of God Psal. 51. 4. that under the Cross we should have good thoughts of God and clear him in all that he saith and doth see love in his rebukes 2. 'T is for our profit 't is the best way to obtain Grace to bear Afflictions or to get deliverance out of them When God hath humbled his People exercised their Grace he will restore to them their wonted Priviledges he waiteth for the Creatures humbling Levit. 26. 41 42. For means 1. You must be one in Covenant with God for to them the Dispensations of God come marked not onely with Justice as to all but Faithfulness Psal. 25. 10. All the ways of the Lord are mercy and truth to them that keep his Covenant 2. You must examine your selves the Lord complains of the neglect of this that when they were in Affliction they would not consider Ier. 8. 6. No man said What have I done If you would consider you would see cause enough to justify God Lament 3. 39 40. Wherefore doth a living man complain Let us search and try our ways and turn to the Lord. 3. You must observe Providence and your hearts must be awake and attend to it Psal. 107. 43. Whoso is wise and will observe these things even they shall understand the loving kindness of the Lord. Eccles. 7. 14. In the day of adversity consider 4. You must be such as value not your happiness by the increase or decrease of worldly Comforts but by the increase or decrease of Grace in your Souls 2 Cor. 4. 16. For this cause we faint not because though our outward man perish yet our inward man is renewed day by day If you value your selves by your outward Condition you will still be imbrangled you should more highly esteem of and be more solicitous about the welfare of your Souls in a time of Affliction than of all things else in the world and you will more easily submit and more wisely consider of his doing and the better understand
beast maketh its moan when 't is in pain But much more will his compassion shew it self to his people when they bemoan themselves in a spiritual manner Ier. 31. 18. 20. I have heard Ephraim bemoaning himself what then My bowels are troubled for him I will surely have mercy upon him saith the Lord. When Ephraim was bewailing his sins God taketh notice of it and returneth an answer full of fatherly affection that he would surely shew him mercy Gods compassion proceedeth from Love as the cause and produceth Relief as the effect Secondly The next word is Kindness that noteth the bounty of God or his free inclination to doe good without our merit and against our merit The cause is not in us but himself We draw an ill picture of God in our mind as always angry and ready to destroy No! The Lord is kind and that many times to the unthankfull and to the evil Luke 6. 35. We should all inlarge our thoughts more about Gods mercifull Nature that we may love him more that we may not keep off from him As long as we think he delighteth in the Creatures misery or seeketh occasions of man's ruine and destruction God is made hatefull No! You must conceive of him as one that is kind that doth not afflict willingly nor grieve the Children of men Lam. 3. 33. but is ready to doe good upon all occasions We need not fear any hurt from God but what we willingly bring upon our selves He destroyeth not humble Souls that lie at his feet and would have mercy upon his own terms Secondly What incouragement this is to the people of God 1. 'T is an incouragement because the object of mercy is misery Mercy is favour shewed to a miserable person Now the more sense of our misery especially of our true misery which is sin the greater hopes So that the broken-hearted are more capable of his mercy than others are God will revive the spirit of the contrite ones â—…sa 57. 15 16 17. He taketh care to comfort them and to look after them what ever be neglected Isa. 60. 2. None are so apt to presume of mercy as the careless nor none less capable of mercy or more deserve judgment While we make nothing of sin 't is easy to believe mercy In a time of peace sin is nothing Vanity and Carnality nothing a negligent course of profession nothing vain talk idle mispence of time pleasing the Flesh with all it craveth is nothing and there needeth no such niceness and strictness God is mercifull but when the conscience is awakened and we see our actions with their due aggravations especially at the hour of death and when earthly comforts fail then 't is hard to believe Gods mercy Sin is a blacker thing than they did imagine and they find it another manner of thing than ever they thought of and the same unbelief that now weakens their faith about their Duty and what belongeth to their Duty doth now weaken their faith about their comfort and what belongeth to their comfort Those that now question precepts will then question promises Well then the careless and negligent are not capable objects of the tenders of mercy but the sensible and the contrite and the serious these are the fittest objects though they think themselves farthest off from mercy Those that have a deep sense of their own unworthiness most see a need of mercy and most admire mercy Gen. 32. 10. They see that mercy doth all that there is somewhat of the pity and kindness of God in all things vouchsafed They apprehend they are alwayes in some necessity or in some dependance and they are unworthy and that it is at Gods mercy to continue or take away any comfort they have Health Liberty Strength all is dipt in mercy continued in mercy restored at mercy Secondly It is an incouragement to us because the Scripture saith so much of this mercy in God Id agit tota Scriptura ut credamus in Deum saith Luther 't is natural to him 1 Cor. 1. 3. The father of mercies not Pater ultionum but misericordiarum he is as just as he is mercifull but he delighteth in the exercise of one attribute more than the other Micah 7. 18. The other his strange work There is a fulness and plenty abundant mercy 1 Pet. 1. 3. and Psal. 51. 1. According to the multitude of thy tender mercies Our wants are many and so are our sins onely plentifull mercy can supply and overcome them They are tender mercies compared with those of a Father and Mother Of a Father Psal. 103. 13. As a Father pitieth his Children so doth the Lord pity those that fear him We need not much intreat a Father to pity his Child in misery An earthly Father may be ignorant of our misery as Iacob in Iosephs case an earthly Father pitieth foolishly but God wisely when 't is most for our benefit An earthly Fathers pity may goe no farther than affection and cannot always help his Children and relieve their misery But God as he is Metaphorically said to have the affection so he hath an alsufficient power to remove any evil present or avert that which is imminent With that of a Mother Isa. 49. 15. Can a Woman forget her sucking Child that she should not have compassion on the Son of her Womb yea they may forget yet I will not forget thee saith the Lord. In the general passions in Females are more vehement especially in humane Creatures the Mother expresseth the greatest tenderness and largeness of love God hath the Wisdome of a Father and Bowels of a Mother Mark 'T is not to an adopted Child but to her own Son her sucking Child that hangeth on her Breast cannot subsist without the Mothers care Mothers are wont to be most chary and tenderly affected towards them poor helpless Infants and Children that cannot shift for themselves Nature hath impressed this disposition on them Suppose some of them should be so unnaturall as to forget their sucking Babes which is a case rare to be found yet I will not forget you saith the Lord. They are durable compassions his compassions fail not Lam. 3. 22. They are continual mercies supplying daily wants pardoning daily failings bestowing daily mercies Oh that the miserable and the wretched those that find themselves so could believe this and plead this and cast themselves in the arms of this mercifull Father Surely the Penitent are not more ready to ask than he to give Therefore let us come boldly to the Throne of Grace Heb. 4. 16. Let not our Sins keep us from him our Misery rather than our Worthiness is an object of his mercy Thirdly His mercy is more to his People than to others There is a general mercy and a special mercy 1. There is a general mercy by which God sustaineth and helpeth any Creature that is in misery especially man so Christ calleth him mercifull as he sheweth himself kind to the unthankfull and evil
have it sought out this way Ezek. 36. 37. I will yet be inquired after to do it for them So Isa. 29. 10 11. Now the Reasons are these 1. Because in Prayer we act Faith and spiritual desire both which are as the opening of the Soul Psal. 81. 10. To raise our confidence or draw forth the principles of trust 2. We ask Gods leave to apply in particular what is offered in the word in general as in the next Verse let thy tender mercies come unto me Verse 77. In every thing we must ask God leave though we have right though in possession we ask leave because we may be mistaken in our claim Thirdly It is a fit way of easing the heart and disburthening our selves Phil. 4. 6 7. When we pray most and most ardently we are most happy and finde greatest ease Fourthly God will be owned as the Author of comfort whoever be the Instrument Isa. 57. 19. in prayer we apply our selves to him the Word is a soveraign Plaister but Gods hand maketh it stick many read the Scriptures but are as dead hearted when done as when they began The spirit is the comforter we are very apt to look to the next hand to the comfort but not to the comforter or the root of all which is loving kindness in God Fourthly The Subject capable thy Servant Here we may ask the Eunuchs question of whom speaketh the Prophet this of himself or of some other man Of himself questionless under the Denomination of Gods Servant But then the question returneth Is it a word of promise made to himself in particular or Gods Servants in the general Some say the former 2 Sam. 12. 13. the promises brought to him by Nathan I incline to the latter and it teacheth us these three truths 1. That Gods Servants are onely capable of the sweet effects of his mercy and the comfort of his promises Who are Gods Servants 1. Such as own his right and are sensible of his Interest in them Acts 23. 23. The God whose I am and whom I serve 2. Such as give up themselves to him renouncing all other Masters Renounce we must for we were once under another Master Rom. 6. 17. and Matth. 6. 24. and Rom. 6. 13. 1 Chron. 30. 8. 3. Accordingly frame themselves to doe his work sincerely Rom. 1. 9. Serve with my Spirit and Rom. 7. 6. In newness of Spirit so as will become those who are renewed by the Spirit diligently Acts 26. 7. and universally Luke 1. 74. and wait upon him for Grace to doe so Heb. 11. 28. These are capable of comfort The Book of God speaketh no comfort to persons that live in sin but to Gods Servants such as do not live as if they were at their own dispose but at Gods beck if he say goe they goe They give up themselves to be and doe what God will have them to be and doe 2. If we would have the benefit of the promise we must thrust in our selves under one Title or other among those to whom the promise is made if not as Gods Children yet as Gods Servants Then it is as sure as if our name were in the promise 3. All Gods Servants have common grounds of comfort every one of Gods Servants may plead with God as David doth The comforts of the word are the common portion of Gods people They that bring a larger measure of faith carry away a larger measure of comfort Oh then let us lift up our eyes and hearts to God this day and in as broken hearted a manner seek this comfort as possibly we can SERMON LXXXV PSAL. CXIX 77. Let thy tender Mercies come unto me that I may live for thy Law is my delight THE man of God had begged mercy before now he beggeth mercy again the doubling the request sheweth that he had no light feeling of sin in the troubles that were upon him and besides the People of God think they can never have enough of Mercy nor beg enough of Mercy they again and again reinforce their Suits and still cry for Mercy after he had said let thy mercifull loving kindness be for my comfort he presently addeth let thy tender Mercies come unto me that I may live In the words we have two things 1. His request let thy tender Mercies come unto me 2. A reason to back it that I may live First the request consists of three Branches 1. The Cause and Fountain let thy tender Mercies 2. The influence and outgoing of that cause or the personal application of it to David let them come unto me 3. The end that I may live 1. The cause and fountain is the Lords tender Mercies 't is remarkable that in this and the former verse he doth not mention Mercy without some additament there 't was mercifull kindness here tender Mercy Mercy in men implyeth a commotion of the bowels at the â—…ight of anothers misery so in God there 's such a readiness to pity as if he had the same working of bowels Ier. 31. 20. My bowels are troubled for him or sound for him Now some are more apt to feel this than others according to the goodness of their Nature or their special interest in the party miserable We expect from Parents that their bowels should yearn more towards their own Children than to strangers so God hath the bowels of a Father Psal. 103. 13. Like as a Father pitieth his Children so the Lord pitieth them that fear him There needeth not much a-doe to bring a Father to pity his Children in misery if he hath any thing fatherly in him 2. The outgoing of this Mercy is begged let it come unto me where by a fiction of persons Mercy is said to come or find out its way to him 3. The effect that I may live Life is sometimes taken litterally and in its first sense for life natural spiritual or eternal 2. By a metonymy for joy peace comfort now which of these senses shall we apply to this place 1. Some take it for life naturall that he might escape the death his enemies intended to him Certainly in the former Verse he speaketh as a man under deep troubles and afflictions and in the following words he telleth us that the proud dealt perversely with him and therefore he might have some apprehensions of dying in his troubles which he beggeth God to prevent 3. Some think he beggeth Gods mercy to preserve him in life Spirituall and 3. Bellarmine understandeth it of life Eternall But I rather take it in the latter sense for joy and comfort which is the result of life where 't is vitall and in its perfection Non est vivere sed valere vita 1 Thes. 3. 8. We live if ye stand fast in the truth A man that enjoyeth himself is said to live But if we take it in this notion a double sense may be started for it may imply either a release from temporal sorrows and so the sense will be have pity
love Much work driveth them oftner to the Throne of Grace None rest in duties so much as they that have least cause Mal. 1. What a weariness is it 2. These ask more regularly therefore 't is said Psal. 37. 4. Delight thy self in the Lord and he shall give thee the desire of thy heart Why so unlimitedly Because delight in the Lord retrencheth carnall desires and moderateth earthly desires their hearts are not so set upon outward things as the hearts of other men are Iohn 15. 7. If ye abide in me and my words abide in you ye shall ask what ye will and it shall be done unto you Why doth God make so large an offer he trusteth such as keep communion with Christ. There is a conformity between their wills and ' Gods in the matter of their desire so far as we are renewed and hold communion with him their unruly lusts will be subdued and their unlawfull desires for matter manner and end be laid aside and they will acquiesce in the good pleasure of God and the most excellent things Therefore God maketh them this offer ask what ye will not that men are warranted to pray for what they will or to expect an answer in whatsoever they desire but as their delight in his Law is prevalent their wills are limited by his word and will and the Spirit in them maketh intercession according to the will of God Rom. 8. 26 27. 3. These may with most confidence ask mercy Others are excluded Prov. 28. 9. He that turneth away his ear from hearing the Law his Prayer is an abomination to the Lord. These are included 1 John 3. 22. And whatsoever we ask we receive of him because we keep his commandments and do those things that are pleasing in his sight If we refuse God speaking to us in infinite wisdom as he does in the word no wonder if God refuse us stammering foolishly in Prayer Ier. 9. 21. Men that purpose to continue in their sins shall not be heard in other things otherwise the grossest sinners may come to God to have their sins pardoned and removed and expect to be accepted and heard through Christ but the perpetuall assistance and favour of God is not given to them Such as would be heard and accepted and come with assurance of welcome and audience ought to be devoted to him to worship him to call on him 2. These are qualified to receive mercy according to the tenour of that covenant in which mercy is dispensed and magnified in the covenant of Grace or the covenant of Gods mercy in Christ Heb. 5. 9. and Heb. 10. 14. This being apt to be abused let us explain how obedience is a condition of the covenant A condition meriting and purchasing the blessings of the covenant it cannot be For God giveth the ability to obey whole and solely of his own Grace it is short of the rule and infinitely inferiour to the reward A condition applicatory whereby we apply our selves to the covenant on our part it is and therefore necessary It is a secondary condition disposing us to communion with God in and by the covenant At first we must be turned by repentance towards God through faith in the Redeemer before we receive remission of sins Acts 20. 18. Faith and Repentance are conditions of Pardon and sincere Obedience a condition of Salvation The first condition containeth a resolution of obedience for the future though we have not actually so obeyed The secondary condition that we should make good our resolution We must keep covenant as well as make covenant Faith is an entring into covenant for 't is a consent to take Christ as Lord and Saviour and constant and delightfull obedience is a constant keeping covenant Psalm 25. 10. and Psa. 103. 17 18. The making covenant was necessary for our entrance the keeping covenant for our continuance Consent to take any for King Husband Master draweth another condition after it that we carry our selves in these relations dutifully besides promising there must be performing he that is my soveraign must be obeyed There must be conjugal fidelity to the Husband and faithfull service to the chosen Master so in the covenant between us and God us and Christ. Object But you will say how then shall we take comfort in the new covenant who are so many ways faulty Answ. We must consider 1. What it exacts 2. What it accepteth 1. What it exacts To quicken us to more earnest endeavours and humble confession of failings It exacteth perfect obedience admits of no imperfection either of parts or degrees 2. It accepteth a perfection of parts there being truth of Godliness and a single-hearted inclination to observe the whole will of God then our defects and weaknesses are covered by Christ's perfect righteousness The unregenerate lye under the rule of exaction but being out of Christ are denyed the benefit of acceptation The Use Is to inform us that Petitions of mercy and the plea for new obedience are very consistent Let thy tender mercies come unto me And his argument is For I delight in thy Word Mercy is nevertheless free though the creature mind his duty for when we have done all we are but unprofitable servants Luke 17. 10. and Grace helpeth us to doe what we doe Luke 19. 18. Thy pound not my Industry And 1 Cor. 15. 10. By the Grace of God I am what I am and his Grace which was bestowed upon me was not in vain But I laboured more abundantly than they all yet not I but the Grace of God which was with me 'T was Grace to appoint such reasonable terms to accept of them though done in that sorry fashion which our frailty permitteth us to tender them to God 2. Use. To quicken us to a delightfull course of Obedience if we would have the sense of Mercy The same spirit that urgeth us to obey a sense of God's Love urgeth us also to delight in his Law The same Spirit that urgeth us to sue out the Promise urgeth also to obey the Precept 1. Consider how God hath twisted his Honour with our Interest and ordered both for his own Glory God's Interest and Honour is to be considered as well as our Salvation We must never look for such Mercy and Grace from God as shall discharge us from our duty and subjection to God or give you liberty to dishonour and disobey him No Christ redeemed us to God Rev. 5. and Luke 1. 74 75. Salvation is our benefit Obedience is Gods Right and Interest Happiness man is not averse from but he sticketh at the terms Some part of this Happiness suiteth well enough with our natural desires as Pardon and life But we care not for his Law and the Obedience we owe by virtue of it We are naturally more willing of what maketh for our selves for our comfort than what maketh for the Honour of God 2. Consider A great part of Gods first mercy is expressed in healing our natures and
that they are able to oppress their Underlings and so think they can bring to pass what they would have to be done in despight of God Now somewhat of this may be found in the People of God Psal. 30. 6 7. In my prosperity I said I shall never be moved They drink in some of this poyson are apt to rest and sleep on a carnal Pillow By this you may see that none of us have perfectly put off this sin Plato saith A man doth put it off as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it groweth out of the conquest of other sins But if we would not be proud 1. Let us pray often For in Prayer we profess our subjection and dependance Where Prayers are servent earnest frequent it argueth great humility Where rare cold unfrequent little Humility Where none no humility Seeking to God who is so excellent mindeth us of our own baseness Seeking his daily relief and succor mindeth us of the changeableness of all worldly things and the several vicissitudes of this life Psal. 10. 4. A man serious in Prayer living in a constant dependance upon God must needs be an humble man 2. Let us be contented with a little and not seek great things for our selves for Interest is the great make-bait I am sure a worldly Portion is the usual sewel of â—…ride A Worm may grow in Manna but usually 't is some worldly excellency which giveth us such great advantages here below which puffeth us up If Riches increase by the fair allowance of God's Providence we are not to grow proud of them 1 Tim. 6. 17. Charge them that are rich in the world that they be not high minded Moses saith Deut. 8. 12 13 14. Take heed when thou hast eaten and art full and thy gold and silver is multiplied lest thy heart be lifted up Our hearts are mighty apt to be lifted up by a full estate 3. If we excel in gifts and graces double caution is necessary this is a real excellency 2 Cor. 12. 7. Pride maketh us not only unthankful to God but perverse to men Prov. 21. 24. Proud and haughty scorner is his name who dealeth in proud wrath Men conceited of their gifts make their own fancy and conceit their Rule and if any thing be done that pleaseth not them they rend and tear all and trample upon the unquestionable interest of Jesus Christ to wreak their spleen It is a question Whether real Grace may make men proud Gifts to be sure may Knowledge puffeth up yea Grace through Corruption They need caution that have the great presence of God with them as to success when eminently employed in God's service Credit by worldly eminency and esteem falleth in with their services and secretly insinuates high thoughts of their own excellencies 4. Consider how much Pride hath cost us They that are proud and burdensom to other People God will pull down their Pride Isa. 13. 11. And I will punish the world for their evil and the wicked for their iniquity and I will cause the arrogancy of the proud to cease and will lay low the haughtiness of the terrible 'T is spoken of the Chaldeans who in a bravery and force offered violence to others God loveth to pull down the Pride and Insolency of Roysters that have been formidable and burdensom to other People The Lord of Hosts hath purposed to stain the Pride of all glory and to bring into contempt the Honourable of the Earth what hath God been a doing not in former but latter times 5. Consider That Christianity was sent into the world not to set up a Kingdom of power but patience Matth. 18. 4. Whosoever therefore shall be humble as this little child the same is greatest in the kingdom of heaven Luke 1. 51 52 53. He hath shewed strength with his arm he hath scattered the proud in the imagination of their heart He hath put down the mighty from their seats and exalted them of low degree He hath filled the hungry with good things and the rich he hath sent empty away 6. Who made us differ 1 Cor. 4. 7. For who made thee to differ from another and what hast thou that thou hast not received now if thou didst receive it why dost thou glory as if thou hadst not received it Who would be proud of a borrowed Garment he becometh the more in debt Nothing is ours but sin all other things are the free gift of God Shall the Wall boast it self because the Sun shines upon it or the Pen arrogate the praise of fair Writing The more we have received from God the more we are obliged to acknowledge his goodness and confess our own unworthiness 2 The Event or effect of God's Providence desired together with the reason of it That which he desired was that they might be ashamed The reason because they have dealt perversly without a cause Let us explain both 1. The Event of God's Providence prayed for That they may be ashamed that is that they may not prosper and succeed in their attempts For men are ashamed when they are disappointed and all their endeavors for the extirpation of God's People are vain and fruitless and those things which they have subtlely devised have not that effect which they propounded unto themselves Psal. 70. 3. Let them be turned back for a reward of their shame which say Aha 2. The Reason urged For they dealt perversly with me without a cause The Septuagint have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unjustly Ainsworth readeth With falshood they have depraved me It implieth two things first that they pretended a cause but 2dly David avoucheth his innocency to God and so without any guilt of his they accused defamed condemned his actions as is usual in like cases elsewhere he complaineth Psal. 56. 5. They every day wrest my words and their thoughts are against me for evil They condemned him for wicked perverted his sayings and doings Men pretend causes of their Oppression Heresie Schism Rebellion but meer malice and perversness of spirit inclines them to seek the destruction of the People of God DOCT. That when the Proud are troublesom and injurious to God's People they may boldly commend their Cause to God The Reasons 1. The Effects of their Pride are grievous to be born Now 't is well when any grief findeth a spiritual vent when it puts the Godly upon praying Philip. 4. 6. In every thing by prayer and supplication with thanksgiving let your requests be made known unto God Jer. 20. 12. O Lord of hosts that triest the righteous and seest the reins and the heart let me see thy vengeance on them for unto thee have I opened my cause We may exhibit our Bill of complaint at God's Tribunal carry the Fact thither 2. The Lord may be appealed unto upon a double account Partly as he is an Enemy to the Proud and as a Friend to the Humble Iames 4. 6. God resisteth the proud but giveth grace unto the humble And Psal. 138.
6. Though the Lord be high yet he hath a respect to the lowly and the proud he knoweth afar off Partly as he is the Portion of the afflicted and oppressed Psal. 140. 12. I know the Lord will maintain the cause of the afflicted and the right of the poor When Satan stirreth up his Instruments to hate those whom the Lord loveth the Lord will stir up his power to protect and defend them So Psal. 10. 14. Thou hast seen it for thou beholdest mischief and spite to requite it with thy hand the poor committeth himself to thee thou art the helper of the fatherless When they have layed forth their desires poured forth their heart before the Lord they quiet themselves 'T is God's office practice nature to relieve poor helpless Creatures that commit themselves to his custody 3. Innocency giveth confidence in Prayer when we are molested and troubled without a cause The testimony of Conscience giveth boldness towards God and men 2 Cor. 1. 12. and Heb. 13. 18. Pray for us for we trust we have a good conscience in all things willing to live honestly If God's Children would carry it more holily and meekly they might cut off occasion from them that desire occasion and in their addresses to God experience more humble confidence But is not this a revengeful Prayer Answ. No First Because directly they pray for their own deliverance that they may more freely serve God by consequence Indeed by God's shewing mercy to his People the pride of wicked ones is suppressed Psal. 119. 134. Secondly As it concerneth his Enemies he expresseth it in mild terms That they may be ashamed that is disappointed their counsels hopes machinations and endeavors And therefore it is not against the Persons of his Enemies but their Plots and Enterprises and shame and disappointment may do them good They think to bring in the total suppression of God's People that would harden them in their sins Therefore God's People desire he would not let their innocency be trampled upon but they disappointed that the Proud may be ashamed in the failing of their attempts Thirdly The Prayers of the Faithful for the overthrow of the Wicked are a kind of Prophecies so that in praying David doth in effect foretell that such as dealt perversly should be ashamed as a good cause will not always be oppressed Isa. 66. 5. But he shall appear to your joy but they shall be ashamed They met with despiteful usage at the hand of their Brethren for their loyalty and fidelity to God Fourthly Saints have a liberty to imprecate vengeance but such as must be used sparingly and with great caution Psal. 71. 13. Let them be confounded and consumed who are adversaries to my soul. Malicious Enemies may be expresly prayed against SERMON LXXXVII PSAL. CXIX VER 78 79. But I will meditate in thy precepts Let those that fear thee turn unto me and those that have known thy testimonies WE now come to David's Resolution But I will meditate in thy precepts The word Precepts is not taken strictly but largely for the whole Word of God DOCT. It is a blessed thing when the Molestations we meet with in the World do excite us to a more diligent study of the Word of God and a greater mindfulness of spiritual and heavenly things I. I shall shew what advantages we have by God's Word and Precepts for the staying and bettering of our hearts II. How this cometh by deep and serious meditation III. How Afflictions and Troubles in the Flesh do quicken us to it 1 In the Word of God there are notable Comforts and Supports as also clear directions how to carry our selves in every condition I shall shew what good thoughts do become as a ground of comfort and support and direction 1. That God hath a fatherly care over us Be once persuaded of that and Trouble will not be so grievous and hard to be born This our Saviour opposeth to worldly cares and fears Matth. 6. 32. Your heavenly Father knoweth that you have need of these things And Luke 12. 32. Fear not little flock it is your Father's good pleasure to give you a kingdom There are two Notions and they are both Christian which are the great support of the heart under any Trouble Adoption and particular Providence The Heirs of Promise are cared for in their Non-age And by the way once be persuaded of this and it will allay our distrustful cares Carking and shifting is a reproach to your heavenly Father as if your Child should beg or filch God knoweth our wants is able to relieve them willing to supply us this God is my Father 2. That the humble Soul which casts it self into the arms of God's Providence shall either have a full and final deliverance or present support Isa. 40. 31. They that wait upon the Lord shall renew their strength To wait on the Lord is with patience and tranquility of spirit to expect the performance of the Promises Now these shall have what they wait for or a supply of strength yet enabling them to bear up or hold out when they seem to be clean spent Psal. 123. 2. Behold as the eyes of servants look unto the hand of their master and the eyes of a maiden unto the hand of her mistress so our eyes wait upon the Lord our God until he have mercy upon us 'T was in a time when they were filled with the contempt of the Proud let us be patiently submissive to God's dispensations there is hope of help 3. That God doth wonderfully disappoint the designs of wicked men Psal. 37. 12 13. The wicked plotteth against the just and guasheth upon him with his teeth The Lord shall laugh at him for he seeth that his day is coming Haman's Plot was destroyed so was the Conspiracy of them that would have killed Paul There is no wisdom nor counsel nor understanding against the Lord Prov. 21. 30. What is God now a doing in Heaven but defending his own Kingdom Psal. 2. Wherefore doth Christ sit at his right hand but to promote the affairs of his Church and to blast the devices of the wicked Mat. 18. The gates of hell shall never prevail against it 4. That the Proud are near a fall Prov. 16. 5. Every one that is proud in heart is an abomination to the Lord Though hand join in hand they shall not go unpunished Sometimes they seem to be supported by such combined Interests so woven in the Laws and Constitutions of a Nation but who can keep up him whom God will pull down Pride is a sure note and forerunner of destruction Prov. 16. 18. Prov. 15. 25. The Lord will destroy the house of the proud but he will establish the border of the widow Weak and oppressed Innocence standeth upon surer terms than the Proud though they excel in Wealth and Opulency 5. That God will never leave us wholly destitute and to difficulties insupportable Heb. 13. 5. I will never leave thee
nor forsake thee And 1 Cor. 10. 13. God is faithful who will not suffer you to be tempted above that you are able to bear but will with the temptation also make a way to escape that you may be able to bear it To the eye of sense we are lost and gone and have no helper but God is never wholly gone Hagar set herself over against the Lad would not go too far from him God seems to throw us away but he keeps himself within sight he will not totally or finally forsake us 6. That God's usual way is by Contraries The Gospel-way to save is to lose Ioh. 16. 25. Mat. 16. 25. He that will save his life shall lose it and whosoever shall lose his life for my sake shall find it Ioseph was made a Slave that he may be made Governor of Egypt His Brethren sell him that they may worship him And he is cast into Prison that he may be preferred at Court Thus God by Shame bringeth to Honour by Misery to Happiness by Sorrow to Comfort and by Death to Life to teach us to hope against hope Rom. 4. 18. and to trust in him though he kill us Job 13. 15. For Death is ours as well as other things If Calamities shorten our lives they hasten our glory Persecution is the nearest way to Heaven in the eye of Faith and the Sword of the Enemy is but the Key to open the Prison doors and let out the Soul which hath long desired to be with Christ. 7. That 't is better to suffer than to sin In suffering the offence is done to us in sinning 't is done to God The evil of suffering is but for a moment the evil of sin for ever In suffering we lose the favor of men in sinning we hazard the favor of God Suffering bringeth inconveniency upon the Body but sinning upon the Soul The sinful estate is far worse than the afflicted Heb. 12. 28. The evil of Sufferings for the present the evil of Sin for afterwards 8. That Holiness Faith Meekness and Patience are better Treasures than any the world can take from us Certainly a Christian is to reckon himself by the inward man if he hath an healthy Soul he may the better dispense with a sickly Body 3d Epist. Iohn 2. If the inward man be renewed 2 Cor. 4. 16. If sore Troubles discover reality of Grace Sound and saving Faith discovered to the Soul is better worth than the worlds best gold 1 Pet. 1. 9. If carnal sense were not quickest and greatest we would judge so and not look to the sharpness of the affliction but to the improvement of it If the bitter water be made sweet if you be more godly wise and religious 't is enough Heb. 12. 11. No affliction for the present seemeth joyous but grievous nevertheless afterwards it yieldeth the peaceable fruit of righteousness to them that are exercised thereby If the loss of worldly comforts make us apply our selves to heavenly consolations if being disburdened of worldly incumbrances we go on in our way of serving God with more liberty and delight and when our dangers are greatest we draw near to God and adhere to him most closely and being persuaded of his love vigilancy and power with these and such kind of thoughts will a man be stocked who is with seriousness and delight conversant in the Scriptures and so will go on undisturbed in the course of his obedience 2 These things must be improved by meditation so saith David I will meditate on thy precepts 1. Sleepy Reason is unuseful to us and Truths lie hid in the heart without any efficacy or power till improved by deep serious and pressing thoughts Non-attendency is the bane of the world Mat. 13. 19. When any one heareth the word of the kingdom and understandeth it not then cometh the wicked one and catcheth away that which was sown in his heart Those invited to the Wedding Mat. 22. 5. made light of it Men will not suffer their minds so long to dwell upon holy things as to procure a good esteem of them then in seeing they see not and in hearing hear not as when you tell a man of a business whose mind is taken up about other things A sudden carrying a Candle thorough a Room giveth us not so full a survey of the Object as when you stand awhile beholding it A steady contemplation is a great advantage Attending is the cause of believing when we grow serious Acts 16. 14. Whose heart the Lord opened that she attended to the things spoken by Paul Acts 17. 11. And these were more noble than they of Thessalonica in that they received the word with all readiness of mind If People would often return to cosinder they would not be hardned in sin Psal. 4. 4. Commune with your own heart upon your beds Hagg. 1. 5. Now therefore thus saith the Lord of hosts consider your ways God's complaint was They would not consider his ways Job 34. 27. Isa. 1. 3. My people doth not consider Running thoughts never work upon us nor leave any durable impression like the glance of a Sun-beam or a Wave When the Soul is besieged by a constant battery of Truths it yieldeth but a mind scattered upon impertinent Vanities groweth not up to any considerable strength of faith or joy or comfort or holiness 2. God will not be served by the bie and at hap-hazard David taketh a resolution to study his duty The more deliberate our resolutions are the better Psal. 119. 59. I thought on my ways and turned my feet unto thy testimonies We shall never stumble upon a good course by chance Isa. 56. 4. And choose the things that please me Not take them upon some sudden motion but after mature and serious deliberation 3. To divert the mind from other things Afflictions and Troubles stir up a multitude of thoughts in us Psal. 94. 19. In the multitude of my thoughts Sometimes self-oppressing thoughts carking thoughts envious thoughts and repining at God's Providence the object of our trouble is ever before us Now there is no way to get rid of these but by exercising them upon better things Troubles make us concerned about matters of weight they employ our minds usefully which before were scattered to impertinent vanities Psal. 39. 3. My heart was hot within me whilest I was musing the fire burned That our minds may not be a prey to inordinate passions we pore upon the trouble and the heart is heated like an Oven stopped up and therefore keep the mind well employed 4. Frequent meditation keepeth our principles in view and memory We are apt to forget in our sorrows Heb. 12. 5. And ye have forgotten the consolation 'T is not ready at hand to support us in the time of Trouble A seasonable remembrance of Truths is a great relief to the Soul 't is the Spirit 's office 3 That Afflictions and Molestations have a great tendency and subserviency to promote and advance these
Father of our Lord Iesus Christ As if God could not be glorified by them where there is not this Amen Well then if David did so earnestly desire the company of God's children so should we 3. Though it be so great a blessing yet often it falleth out that theâ—… are great discords and estrangements between those that fear God and know his Testimonies godly men may be strange one to another David complaineth Psal. 69. 8. I am become a stranger to my brethren and an alien to my mothers children And Psal. 38. 11. My lovers and friends stand aloof from my sore They stood afar off then when wicked men had wounded him Now this may come to pass 1. Through carnal Fear As the Godly may be deterred by the fear of the Proud Therefore he desireth they may recover their courage An afflicted condition as it might increase the violence of the Proud so it might diminish the affections of the Godly Affliction is harsh to flesh and blood and good men in their sharpest conflicts may be deserted not only of those who make fair profession but are really Godly and stand in the gap alone Christ himself hath paved the way he was left alone so Paul complaineth 2 Tim. 4. 16. At my first answer no man stood with me but all did forsake me I pray God it be not laid to their charge The Godly may forsake our fellowship though they wish well to us when we are persecuted as the rest of the Herd forsake the wounded Deer they may shrink from us and our afflictions 'T will be a great mercy if owned in our Troubles Paul took notice of Onesiphorus's not being ashamed of his chain when some turned away 2 Tim. 1. 15 16. 2. They may be alienated by Prejudice Persons truly godly may be deceived by the Proud His enemies had depraved his cause as in the former verse his enemies represented him as a strange person so they might be seduced by their slanders and so engage against him till they were disabused and reduced As now he beggeth God in mercy to do for him the equity of my cause being known let them join themselves to me As Iob to his Friends Job 6. 29. Return I pray you let it not be iniquity yea return again my righteousness is in it That is in this matter every good man would desire this but David was the head of the Party and chief of the Godly's sight often it falleth out that the Godly may take distaste and offence at us 3. There may be some offence given by us Chrysostom and Theodoret think it relateth to David's sin after he had committed Adultery with Bathsheba and plotted the Murder of Uriah Theodoret thinks that he was withdrawn or separated from the Communion of the Church according to his foul Fact and therefore prayeth for a redintegration and that they might return to intimacy with him again and he gathereth it from Symmachus's Translation who doth not read it let them turn unto me but let them converse with me as freely as before Thus the Disciples were offended with Paul till God hardned their hearts towards him Acts 9. 13. Saul was ashamed to see any of those whom he had persecuted Ananias was afraid as the Lamb to come near the Wolf till God prepared both by an internal vision so verses 21 26 27. 4. From difference in Iudgment about lesser things we should Philip. 3. 15 16. be thus minded and if in any thing ye be otherwise minded God shall reveal even this unto you Nevertheless whereto we have already attained let us walk by the same rule let us mind the same thing There should be an union in heart way and scope Rom. 14. but often it doth fall out that Passion because of lesser differences may occasion an unkindness between very Brethren Acts 15. 37 38 39. And Barnabas determined to take with them Iohn whose sirname was Mark. But Paul thought not good to take him with them who departed from them from Pamphylia and went not with them to the work And the contention was so sharp between them that they departed asunder one from the other and so Barnabas took Mark and sailed unto Cyprus That Paroxism between Paul and Barnabas 5. From the Providence of God permitting it for wise reasons Iob owneth God in it Job 19. 13 14. He hath put my brethren far from me and mine acquaintance are verily estranged from me My kinsfolk have failed and my familiar friends have forgotten me So doth Heman Psal. 88. 8. Thou hast put away mine acquaintance far from me thou hast made me an abomination to them Partly to humble us and try us for our depending too much upon man and making us our selves again with our Party A winnowing storm may be sent to this purpose we think our Faith and Resolution strong now God will try how we can stand alone And partly to drive us to God With thee the fatherless find mercy Hosea 14. 3. Psal. 60. 11. Give us help from trouble for vain is the help of man Psal. 12. 1. Help Lord for the godly man ceaseth the faithful fail from among the children of men We shall not have too much comfort by any creature To turn us to believe in God alone We are prone to look to the creature and to have our hearts drawn away from God And partly to conform us to Iesus Christ John 16. 32. Behold the hour cometh yea is now come that ye shall be scattered every man to his own and shall leave me alone Mat. 26. 56. But all this was done that the Scriptures of the Prophets might be fulfilled Then all the Disciples forsook him and fled This is part of the bitter Cup. 4. When this falleth out we should use all due means to recover those that have deserted us and draw them into us again the favor is worth diligence A man would not be cast out of the hearts of God's people the Apostle saith Heb. 12. 14. Follow peace with all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only embrace it when 't is offered to us and fairly droppeth into our mouths but pursue it with earnestness We must pursue it as a man pursueth something running from him to take it 't is explained Psal. 34. 14. Seek peace and pursue it If the issue answer not our first attempt we must seek it again not giving the cause for desperate lest despair quench our endeavors 5. One great means to recover a good understanding among God's People is Prayer David goeth to God about it Lord let them turn to me The Lord governeth hearts and interests both are in his hands and useth this alienation or reconciliation either for judgment or mercy God when he pleaseth can divert the comfort of godly Friends and when he pleaseth he can bring them back again to us The Feet of God's Children are directed by God himself if they come to us 't is a blessing of God if not 't is for a
is one of the Love Errors of the Children of God like a Disease which is incident only to the best tempers 3. The Kinds of Fainting 1. There is a Fainting which causeth great trouble and dejection of spirit 2. There is a Fainting which causeth Apostasie and Defection from God and the Cause of Religion 1. There is a Fainting which causeth dejection and trouble this is spoken of Heb. 12. 5. My son despise not thou the chastening of the Lord neither faint when thou art rebuked of him There are the two Extremes Slighting and Fainting Now this is a fault in the children of God to be much perplexed in their Troubles but yet this may be incident to them Religion heightning their sense of Evils and their vehement desires of the comforts of God's presence increasing their trouble 2. There is a Fainting which causeth defection and falling off from God out of cowardice and carnal fear and cast off the profession of Christianity when they find it troublesom they grow weary incline to Apostasie this is not incident to the children of God Rev. 2. 3. Thou hast born and hast patience and hast laboured and hast not fainted not given over the Cause of God There is a Fainting which is a slacking or remitting somewhat in our spiritual course when Men begin a little to relent and to give way to coldness and lukewarmness and do not keep up their former zeal and fervency or diligence in heavenly things This may befal sometimes the Servants of God abate somewhat of their former forwardness Eph. 3. 13. when either they suffer themselves or those who are primarily instrumental in the work of the Gospel are cast into a suffering condition And there is a Fainting which makes totally and finally to abandon the ways of God Gal. 6. 9. He 〈◊〉 reap in due time if he faint not There it is not taken for some remissness which may beâ—… the best of God's Servants but a total defection 4. The Considerations which may preserve us from Fainting First It argueth that you are lazy love the ease of the flesh have small strength if you faint upon every appearance of difficulty and trouble Prov. 24. 10. If thou faint in the day of adversity thy strength is small Sinners are not discouraged with every inconvenience occasioned by their sin but can deny themselves for their lusts sake and shall we be soon discouraged in God's service 2dly Others that have born far heavier Burthens do not sink under them The Lord Christ Heb. 12. 3. For consider him who endured such contradiction of sinners against himself lest ye be wearied and faint in your minds Nay many of his precious Servants Heb. 12. 4. Ye have not yet resisted unto blood striving against sin If against Sin are we only to praise their courage never shew our own or do we think to go to Heaven without conflicts when it doth cost them so dear 3dly We have given counsel to others Job 4. 5. But now it is come upon thee and thou faintest it toucheth thee and thou art troubled It is an easier matter to instruct others than to carry it well our selves The well will give counsel to the sick and those that stand on land direct those that are apt to sink in deep waters But should not we remember these things our selves 4thly God promises to moderate the Afflictions of his People and to sweeten the bitterness of them to take off the oppressing weight of their troubles lest their souls faint Isa. 57. 16. For I will not contend for ever neither will I be always wroth for the spirit should fail before me and the souls which I have made The consideration of Man's infirmity and weakness unable to hold out causeth the Lord to stay his hand he will not utterly dishearten and discourage his People that wait for him A good Man will not overburden his Beast 5thly When Reason is tired Faith should supply its place and we should hope against hope Rom. 4. 18. For Faith can fetch one contrary out of another and get water out of the Rock as well as out of the Fountain when probable means miscarry then it is a time for God to work and Faith should bear us out when Sense and Reason cannot 6thly Give vent to the ardor of your desires in Prayer Luke 18. 1. He spake a parable to them to this end that men ought always to pray and not to faint And Jonah 2. 7. When my sould fainted within me I remembred the Lord and my prayer came in unto thee into thine holy temple Keep up the suit 't will come to an hearing one day though it be long ere God ariseth to the Judgment yet then make sure work of it 7thly By waiting upon God we learn to wait more Isa. 40. 31. They that wait upon the Lord shall renew their strength they shall mount up with wings as eagles they shall run and not be weary and they shall walk and not faint Eternal blessings eyed and prepared for will support a fainting Soul in the worst evil 2 Cor. 4. 16. For this cause we faint not though our outward man perish yet the inward man is renewed day by day The greatest troubles cannot make void thy hope if our spiritual state increase and our eternal hopes thrive III. DOCT. Though the Soul be in a fainting condition yet it will accept of nothing but God's Salvation Thy Salvation Psal. 94. 18. When I said My foot slippeth thy mercy O Lord held me up And ver 19. In the multitude of my thoughts within me thy comforts delight my soul. Men may seek to get out of their troubles from wicked Men two ways either by carnal compliance or by the use of indirect means 1. By carnal compliance when Men violate and prostitute their Consciences for their peace sake 'T is said of some Heb. 11. 35. That they accepted not deliverance that they might obtain a better resurrection They might upon certain conditions have been freed from those cruel pains and tortures but those conditions were contrary to the Law of God We have God's deliverance upon better terms than Man's and it is better in its self 2. By using indirect means to get off the trouble this is making too much haste Isa. 28. 16. He that believeth shall not make haste Ravishing the Blessing rather than waiting for the issues of God's Providence Those that do so God will reckon them with the workers of iniquity Psal. 125. 5. As for such as turn aside to their crooked ways the Lord shall lead them forth with the workers of iniquity but peace shall be upon Israel They that shift for themselves lose the benefit of God's protection These are dealt with as open Enemies Now the Reasons of the Point are these First Because they are satisfied in God's Providential Government God never puts power in the hands of wicked Men but for his own holy ends Therefore while God continueth them they are
he in heaven and in earth and in the seas and all deep places Again Psal. 148. 8. Fire and hail snow and vapor stormy wind fulfilling his word So Iob 38. 12. The clouds are turned about by his counsels The changes in the Air by Storms and Tempests are not by chance but are all directed by God for some intent of his and in what work he doth employ them they fail not to execute his Will and by these things many times God hath executed great matters in the world Iudges 5. 20. The Stars in their course fought against Sisera By their influence Iosephus saith caused a great Storm of Hail and Rain that they could not hold up their Targets 4. Sickness and Diseases Mat. 8. 9. Speak but the word and my servant shall be healed Christ wonder'd at his Faith So that all things contained in Heaven and earth are at God's beck and do whatsoever he hath ordained Use is To teach us to increase our Faith by this meditation there are two things by which we glorifie God by subjection and dependence or the two bonds by which we adhere to him are Faith and Obedience Faith by which we trust our selves in his hands Obedience by which we submit to his Will to his commanding Will by holiness to his disposing Will by patience Now the one increaseth the other Faith doth mightily befriend obedience if we can depend upon God we will subject our selves and be faithful to him The first cause of man's warping was that he would be at his own finding God taunted him with it Gen. 3. 22. And the Lord said Behold the man is become as one of us to know good and evil While man contented his mind in the Wisdom Goodness and All-sufficiency of God he kept innocent but when he grew distrustful of God and desired as the Prodigal to have the stock and portion in his own hands he presently fell from God and would preserve himself by his own shifts and skill The â—…eason why we are not faithful to God is want of Faith and trust in his Fatherly care and will be at our own finding Heb. 3. 12. Trust him and you will adhere to him distrust him and you will depart from him Man would have his safety and comforts in his own hand rather than Gods and this is a deadly blow to our obedience 2. There is one consideration feedeth and encourageth both our dependance upon God and our subjection to him and that is a sound and thorough persuasion of God's All-sufficiency Gen. 17. 1. I am God Almighty walk before me and be thou perfect We will trust God in the way of our duty aâ—…d not flie to our own carnal shifts Now that which doth assure us of God's Power and All-sufficiency to effect his Promises and do us good is that which is here represented First His Power is implied which made the world out of nothing Other Artificers must have matter to work upon or else their Art will fail The Mason must have Timber and Stones prepared to his hand or he cannot build an House The Goldsmith must have gold and silver or he cannot make so much as a Cup or a Ring but God made the world out of things that did not appear Heb. 11. 4 yet it standeth fast Now this Power is engaged to us in the Promises 2dly Here is a Power which placeth and maintaineth all things in their order both in Heaven and Earth and causeth every part of nature to do its office and therefore why should not we live in a total dependance upon God for life and being every moment What God hath once setled it doth and shall continue in the order that he hath appointed The same power that created them upholdeth them The same wisdom directeth and ordereth them still therefore when he hath setled Grace in the established order of a Covenant with his people the Word of God is a foundation that cannot fail for God needeth no other means to effect any thing but his own Word and Will The Word of God is as powerful in the work of Grace as in the works of Nature to renew convince subdue and comfort the heart Heb. 4. 12. For the Word of God is quick and powerful and sharper than any two-edged sword piercing even to the dividing asunder of soul and spirit and of the joints and marrow and is a discerner of the thoughts and intents of the heart 2 Cor. 10. 4 5. For the weapons of our warfare are not carnal but mighty through God To the pulling down of strong holds casting down imaginations and every thing that exalteth its self against the knowledge of God and bringing into captivity every thought to the obedience of Christ. Depend upon that word Psal. 130. 5. I wait for the Lord my soul doth wait and in his word do I hope 'T is as unchangeable as powerful Isa. 45. 23. The word is gone out of my mouth in righteousness and shall not return Psal. 89. 34. I will not alter the thing that is gone out of my lips 3dly Here is a Power to which they are subject For they are his servants and be they never so averse and opposite to God they cannot hinder his work for he performeth what he will and who can let certainly what God hath engaged himself to do he will not fail to bring it to pass to give grace at present and glory hereafter Psal. 84. 11. Look neither upon the weakness of the means nor the greatness of the work but the truth and power of him that promised 3. Here is something offered to each apart both to feed trust and dependance and to engage to subjection and obedience First For trust and dependance 1. We see here that God is a great God who taketh the care and charge upon him of the sustentation and government of all things to their proper ends and uses How soon would the world fall into confusion and nothing without his power and care Now this should recommend him to our esteem and love Oh what a blessed thing is it to have an interest in this powerful and Almighty God! All his strength and power is engaged for the meanest and weakest of his children 1 Pet. 1. 5. We are kept by the power of God to salvation And therefore we are bidden to be strong in the Lord and in the power of his might Surely they are blessed that have such a mighty God on their side and engaged with them against their enemies 1 Iohn 4. 4. Greater is he that is in you than he that is in the world He can enable them to do their work satisfie their desires maintain them in the midst of opposition Iohn 10. 24. My Father which gave them me is greater than all Such is the efficacy of his Providence that he can subject all things to himself make them servants to do what he would have them Oh how safe is a Christian in the Love and Covenant and
Arms of an Almighty God whom he hath made his refuge our tryals are many and grace received is small in the best but our God is great he that made all things and sustaineth all things and governeth all things and possesseth all things is our God surely his grace is sufficient for us 2 Cor. 12. 9. and his arms can bear us up Deut. 33. 27. The eternal God is thy refuge and underneath are the everlasting arms He can recover us from our falls and lift us over all our difficulties if we could but rest upon his Word and lean upon his Power why should we be discouraged Oh let us rejoice then not only in the goodness but greatness of that God whom we have chosen for our portion 2. We see here that God is an unchangeable God in goodness They continue this day according to thine Ordinance The stability of his works sheweth how stable the workman is Heaven and Earth continue by vertue of his word That man may have the use and benefit of it from generation to generation that the continual vicissitudes of day and night may be continued that man may have light to his labour and darkness drawn about him as a covering for his rest and also that there might be a constant succession of Summer and Winter to prepare and ripen the fruits of the Earth Now if God forsake not the World will he forsake his people for the benefit of Mankind he preserveth the courses of Nature and keepeth all things in their proper place for their proper end and use and will he not keep one way with his children Shall there be a failure in the Covenant when there is not a failure in common Providence as if he would satisfie the expectation of Heathens that look for a constant succession of day and night and Summer and Winter and would not satisfie the expectation of his children when they look for a blessed morning after a dark night of trouble and conflict and the light of his countenance after the storms of temptation Secondly For Subjection which I made to be double 1. Submission to his disposing Will God's appointment giveth Laws to all there is not the least thing done among us without his Prescience Providence and wise disposal to which all things in the World are subjected The Lord's Will and Pleasure is the onely Rule of his extending his Omnipotency and is the sovereign and absolute cause of all his working for all is done in Heaven or in Earth according to his Ordinance and no creature can resist his Will therefore let us submit to this Will of God if God take any thing from us let us bless the Name of the Lord he doth but make use of his own 'T is the Lord let him do what seemeth him good 1 Sam. 3. 18. 'T is none of ours but Gods and let him do with his own as it pleaseth him God is the disposer of man as well as other creatures and must chuse their condition and determine of all events wherein they are concerned We usually dislike God's disposal of us though it be so wise and gracious but consider his Sovereignty you cannot deliver your selves from the Will of God and get the reins into your own hands And alas we are unfit to be disposers either of the World or our selves as an Idiot is to be the Pilot of a Ship therefore let God govern all according to his own pleasure say Lord not my Will but thine be done We are safer by far in God's hands than our own 2. Obedience to his commanding Will. All creatures do serve God as his Word hath ordained so should we do we have Law and Ordinances too Shall man only be eccentric and exorbitant and transgress his bounds Winds and Sea serve him onely Man made after his Image disobeyeth him They serve God for our benefit the Heavens continue their motion to convey light heat and influence to us and the Air to give us breath and motion and the Earth to be a sure fixed dwelling place When all things are created and continued for our use shall not we serve our bountiful Creator We are sensible of the disturbance of the course of nature when these Confederances are dissolv'd when the Floods increase or Rains fall in abundance Oh! bemoan rather thy own irregular actions which are a greater deformation of the beauty of the Universe In short No creatures are sui juris they are subject to God by whose word and commandment they must rule their actions surely none of us are too great or too good to submit to God Angels enjoy Immunities yet are not exempted from service The creatures have acted contrary to their common Nature for God's honour let us obey God though contrary to our own wills and inclinations SERMON XCVII PSAL. CXIX VER 92. Unless thy law had been my delights I should then have perished in mine affliction IN the Verses before the Text David meditateth upon the constancy of the course of Nature whereby is represented God's constant fidelity in performing all his promises to his people Now he produceth his own experience and sheweth That all this had been matter of most pleasant meditation to support him under his afflictions when all other comforts failed he found sufficient consolation in the Word of God Unless thy Law had been c. In which words observe 1. David's Condition he was afflicted 2. His bitter sense of that Condition he was ready to perish in his Affliction 3. His Remedy the Word of God 4. The way of Application it was his delights 1. For his Condition Though he was a man after God's own heart yet he had his troubles Psal. 132. 1. Remember David Lord and all his afflictions 2. For his sense and apprehension I should then have perished Then that is long since if you suppose him now under trouble probably he should have sunk under the weight of it or if out of trouble he remembreth from experience what did comfort him when he was ready to perish But how perished It may be understood 1. Either as given over to the will of his Enemies if he had not confided in God for all humane help and comfort was cut off and then did divine help appear 2. Dyed for sorrow for worldly sorrow worketh death 2 Cor. 7. 10. We are apt to despond and despair in great and sore Troubles Affliction worketh heaviness 1 Pet. 1. 6. and heaviness dryeth the bones and wasteth our strength What kept him 3. His Remedy was the Word of God for he saith Unless thy Law had been my delights Some take the word Law strictly for the Precepts of the Law which keepeth us from sin which doth involve us in danger But rather it is taken for the whole Word of God and chiefly for the promises of support and deliverance I had despaired if I had not consulted with thy Word He doth not here speak of direction but of support elsewhere he found
have not always the strength of Faith and therefore faint and are ready to perish I said in my haste I am cut off Psal. 31. 22. 4. Religion itself intendereth the heart a Father's anger is no slight thing to a gracious soul. When we are afflicted and God is angry the trouble is the more grievous and it is hard to steer right between the two Rocks of slighting and fainting well then pity poor creatures under their burden and help them but censure them not 3. His Remedy God's Word there is the Paradise of delights and the onely Requies to allay the bitter sense of all our troubles why First As to the main blessings there is represented to us the true Fountain of all comfort who is God the Father of mercies and the God of all comfort 2 Cor. 1. 13. who distributeth comfort when and where and to whom he pleaseth 2dly There is discovered to us the meritorious and procuring cause who is Jesus Christ Who hath given us everlasting consolation and good hope through grace 2 Thess. 2. 16. 3dly The Spirit who is the applier of all comfort therefore called the Comforter and he giveth us peace and joy in believing Rom. 15. 13. 4thly The true instrument means or condition whereby we receive comfort and that is Faith Iohn 14. 1. 5thly The true matter of comfort and that is pardon and life 1. Pardon and Reconciliation with God Rom. 5. 10. no solid cause of rejoycing till then when reconciled to God then true peace and peace that passeth all understanding which will guard both heart and mind Phil. 4. 7. then all miseries are unstinged Solid pâ—…e of Conscience is your best support and comfort under afflictions the intrinsic evil of afflictions is then taken away Lam. 3. 39. Wherefore doth a living man complain a man for the punishment of his sins While sin remaineth unpardoned the thorn still remaineth in the sore 2. The promise of eternal life Rom. 5. 2. There is the Crown set against the Cross heavenly comforts against earthly afflictions the afflictions of God's children comparatively are light and short 2 Cor. 4. 17. This light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory Nothing should be grievous to them that know a world to come where all tears shall be wiped from our eyes and we shall enjoy fulness of joy and pleasure for evermore 6thly It sheweth us who are the Parties capable the renewed or sanctified Ps. 32. 11. Be glad in the Lord and rejoice ye righteous and shout for joy all ye that are upright in heart To all Christ's sincere faithful and obedient servants these promises are matter of abundant joy As to particular comforts concerning afflictions it is endless to instance in all but take a few instances 1. The Word of God teaches us not only how to bear them but how to improve them as it teaches us how to bear them it breedeth quietness and submission but as it teaches us how to improve them it breedeth peace and joy To bear Micah 7. 9. I will bear the indignation of the Lord because I have sinned against him until he plead my cause and execute judgment for me he will bring me forth to the light and I shall behold his righteousness To improve them Heb. 12. 11. Righteousness brings peace along with it The fruit is better than the deliverance as we get spiritual advantage by them as they promote Repentance purge out Sin bring us home to God They rid us of the matter of our trouble and bring us to the center of our rest 2. The Word teaches to depend upon God for the moderating of them and deliverance from them 1 Cor. 10. 13. Before he giveth a passage out of our pressures he vouchsafeth present support to us and will not permit his servants to be tempted beyond what they are able to bear 3. His people have most experience of God under the Cross they have a more peculiar allowance from God for sufferings than for ordinary services Paul was most strong when weak 2 Cor. 12. 9 10. The greater pressures the more sensible the divine assistance And when ordinary means fail and they are pressed above their own strength the more visible the proof of God's help When they are most apt to have jealousies of God's love they have had the highest manifestations of it never more liberty than in the house of bondage Most of God's smiles when all things seem to frown upon them In short have had more understanding not only of God's Word but his Love 4. God's governing all things for the benefit of his people Rom 8. 28. And we know that all things work together for good to them that love God sure then afflictions Now they submitting and being exercised under sharp dispensations may find it verified to them many things seem for our hurt intendedly many thought so by our selves but God knoweth how to bring good out of them Cant. 4. 16. 4. David saith my delights They that seek their solace and delight in the Word shall find it there It is an excellent frame of heart to be satisfied with the comforts which the Word offereth every one cannot be thus affected to raise this delight 1. Faith is necessary for the comforts of the Word are received and improved by Faith unless we expect the sure accomplishment of God's promises how can we be supported by them Psal. 27. 13. I had fainted unless I had believed to see the goodness of the Lord in the land of the living That is without a full assent to the promises which God had made him of his Restauration for he had particular assurance of the Kingdom as we have of the Kingdom of Heaven so for the consent as well as assent to take the happiness contained in the promises as our whole felicity Psal. 119. 111. Thy testimonies have I taken as an heritage for ever they are the rejoicing of my heart There is heritage and portion rich enough in God's promises and this breedeth joy in all afflictions 2. Meditation is necessary for thereby the sweetness of the Word is perceived and tasted and the promises laid before us it is the fruit of delight Psal. 1. 2. But his delight is in the law of the Lord and in his law doth he meditate day and night And it is the cause of it Psal. 104. 34. My meditation of him shall be sweet I will be glad in the Lord. They who delight in a thing will often view it and consider it and thereby their delight is increased the most lively truths work not on us for want of serious consideration 3. There must be Mortification and Self-denial or prizing spiritual Favors before temporal Benefits The Cross will not be grievous to a mortified spirit when they compare their gain with their loss 2 Cor. 4. 16. To others we speak in vain whose hearts are set upon worldly advantages but they
with the wise God which is the ready and compendious way to success whereas secular wisdom takes a long way about and must work through many mediums and subordinate causes before the intended effect can be brought about Psal. 37. 12 13. The wicked plotteth against the just God is the other Party The Lord shall laugh at him for he seeth that his day is coming He doth not say the just counterbalance the wicked or strains his wit to match his Enemy with craft but God hath a providence and love ever waking on his behalf therefore it lies not between Policy and Piety but between Men's craft and God's wisdom Then he hath the power of God on his fide and therefore he is wiser than his Enemies he is of the stronger side Gen. 17. 1. I am God all-sufficient walk before me and be thou perfect All warping comes from doubting of God's All-sufficiency evidenced by our carnal fear and our distrustful care what shall become of us and how we shall do to live Certainly if God be able we need not doubt or run to indirect courses Again he hath him of his side who hath dominion over all Events Carnal Policy is full of jealousies they know not what will succeed they have no sure bottom to stand upon they are not sure of Events when their business is never so well laid But now a Child of God is wiser and hath much the more comfortable course as well as successful he can do his duty and leave the event to God when a business is never so well and cunningly laid yet God loves to dispose of Events and to take the wise in their own craft Job 5. 12 13. They are out-witted and they outreach themselves that so Christ may as it were get upon the Devil's shoulders and even be beholden to his Enemies never are they such Fools as when they seem to say things wisely against God and his People Carnal wisdom is the greatest folly it brought Moses to the flags but Pharaoh to the bottom of the Sea The Devil was the first Fool of all the Creation and ever since his first attempts against his God he hath been playing the Fool for these thousand of years The tempting our first Parents seemed a Master-piece of wit but it was indeed the ruine of his Kingdom So in the attempts of wicked Men against his People God still disposeth of the event contrary to their aim 2. As long as God hath work for him to do he will maintain him and bear him out in the midst of all dangers that 's certain as he did David in the very face of Saul There is an invisible Guard set upon plain-hearted and zealous Christians every day they do as it were by their pleading against the corruptions of wicked Men exasperate them they are in the secret of God's presence and are kept none knows how none so nigh to dangers yet none so free from them in the Lyon's mouth yet preserved As Christ lived in the midst of his Enemies yet they could not touch him till his hour was come John 11. 8 9 10. Christ had work to do in Iudea Master say the Disciples the Iews of late sought to stone thee and goest thou thither again And Iesus answered Are there not twelve hours in the day If any man walk in the day he stumbleth not because he seeth the light of this world But if a man walk in the night he stumbleth because there is no light in him In the Disciples question is bewray'd the true genius of carnal fear O Men say Why will you go run your self into the mouth of danger They think the discharge of duty will cost them their utter ruine Master the Iews sought to kill thee Now Christ's answer sheweth that Men should not chuse their way according to their apprehensions of danger and safety but as God cleareth a call to them he answers by a similitude taken from God's order in the course of nature God made the day for work and the night for rest and sleep Now as long as Men have day-light they will not stumble but if they set forth in the night then they would stumble the meaning is as long as a Man hath a clear call from God for a call from God is compar'd to the day and can say This is a duty God hath put upon me he hath day-light he shall not stumble though he doth come and go in the face and teeth of Enemies on God's cause and pleads against their corruptions and base miscarriages he shall not stumble Indeed when a Man is in the dark and knows not what God's mind is then he is ever and anon stumbling A Christian is to study his duty rather than his danger and then leave the care of all Events to God he is in a safe course when he is in God's way and shall not be interrupted till he have finished his work Luke 13. 31 32. The Pharisees said unto him Get thee out and depart hence for Herod will kill thee And he said Go tell that Fox Behold I cast out Devils and I do Cures to day and to morrow and the third day I shall be perfected If he cast himself into troubles he is sure they are not sinfully procured but Men that run on danger without a calling may meet with many a snare or he that doth not observe his call meet with more difficulties than ever he thought of 1 Pet. 3. 13. And who is he that will harm you if ye be followers of that which is good The best way to eschew trouble is to adhere closely to what is right in the sight of God he can allay their fury putting convictions upon their conscience A Man would think to stand nicely upon terms of duty is to run in harms way and there are none so much harmed maligned and opposed in the World as those that follow that which is good as those that will have no fellowship with the unfruitful works of darkness but will reprove them rather possibly they may hate and malign you if you keep to that which is good they cannot harm your consciences God can allay the rage of Men by putting convictions upon their Conscience evidencing your sincerity as the History saith when the Arians persecuted the Orthodox Christians they durst not meddle with Paulinus out of reverence therefore who will harm you if you be followers of that which is good 2 In case things succeed ill with him and contrary to his expectation yet they are wiser than their Enemies can be because they have provided for the worst Carnal Policy it is but wisdom in opinion for a time not always while they have matter to work upon in the World but these always in Prosperity and Adversity 1. Because he hath secur'd his great interest which lies in the favor of God and in hopes of eternal life God by his Commandment hath taught him this wisdom to make sure of the Kingdom of
his mouth and walk in the way that is pointed out by his Word and Spirit you shall have enough to direct you in all your ways 2. It doth warn us of all our dangers It doth not only in the general call upon us to watch Mat. 13. 37. and walk circumspectly Eph. 5. 15. but it discovers all those deceits particularly whereby we may be surprized diverted and turned out of the way There are snares in Prosperity snares in Adversity Temptations you meet with in praying trading eating drinking in your publick undertakings and in your private converse it shews your danger in all your ways before you feel the smart of them therefore give up your selves to God's direction reading hearing meditating believing and practising read hear it often then the deceits of Satan will be laid open and the snares of your own hearts Christians an exact Rule is of little use if you do not consult it Gal. 6. 16. Peace and mercy be upon all them that walk according to this Rule That order their conversations exactly the word signifies that try their work as a Carpenter doth by his square they examine their actions by the Word of God what they are now a doing therefore consult with it often then meditate of it ponder it seriously 2 Tim. 2. 7. Consider what I say and the Lord give thee understanding in all things If we would have understanding by the Word there must be consideration Man hath a discursive faculty to debate things with himself Why this is my duty what would become of me if I slep out of God's way here 's danger and a snare What if I should run into it now it is laid before me And then believe it surely Heb. 4. 2. The Word profited not not being mixed with faith in them that heard it Believe God upon his Word without making tryal You hear much of living by sense and by saith living by faith is when we bear up upon the bare Word of God and encourage our selves in the Lord but living by sense is a trying whether it be so or no as they that will not believe Hell shall feel Hell and they that will not believe the Word of God shall smart for it Heb 11. 7. Noah being warned of God of things not seen as yet moved with fear prepared an Ark. It may be there were no preparations to the accomplishment of the Curse and Judgment the Word threatned it 's a thing not seen yet he prepared an Ark. When a man is walking in an unjust course all things prosper for awhile the misery the Word threatens is unseen Ay but if you would grow wiser by the Word than men can by Experience you must look to the end of things Psal. 73. 17. I went into the sanctuary of God then understood I their end And then practise it diligently A young Practiser hath more understanding than an ancient Notionallist Psal. 111. 10. A good understanding have all they that do his commandments It is not they that are able to speak of things and savor what the Word requires but they that do what they hear and discourse of Gregory saith We know no more than we practise and we practise as we know these two always go together The Word doth us no good unless there be a ready obedience therefore this is wisdom when we give up our selves to God's direction whatever it cost us in the world Doct. 2. That young ones may have many times more of this wisdom than those that are ancient Divers instances there are Ioseph was very young sold into Egypt about 17 years of age and when he was in Egypt Psal. 105. 22. He taught his Senators wisdom speaking of the Senators of Egypt With how much modesty did he carry himself when his Mistriss laid that snare Isaac was young and permitted himself to be offered to God as a Sacrifice Samuel was wise betimes 1 Sam. 2. 26. It is said The child Samuel grew on and was in favor both with the Lord and also with men From his Infancy he was dedicated to God and God gives him wisdom to walk so that he was in favor with God and men yea God reveals himself to Samuel when he did not to Eli. David when he was but 15 years of age fought with the Lion and Bear and somewhile after that with Goliah when he was a ruddy youth Iosiah when he was but eight years old administred the Kingdom before he was twelve sets upon serious Reformation Ieremiah was sanctified from the womb Ier. 1. 5. And Iohn the Baptist leapt in his Mother's womb Luke 1. 35. In the 32d of Iâ—…b the Ancients Iob's Friends are spoken of pleading their Cause wise young Elihu brings wiser words and better arguments than those that came to comfort Iob. Solomon asked wisdom of God when he was young Daniel and his Companions those four children as they are called Dan. 1. 17 18. it is said The Lord filled them with wisdom above all the ancient Chaldeans And Timothy the Apostle speaks of his youth and bids him flee youthful lusts he was young yet very knowing and set over the Church of God Our Lord Iesus at 12 years old puzled the Doctors In Ecclesiastical Stories we read of one at 15 years of age dyed with great constancy for Religion in the midst of sundry tortures Ignatius pleads the cause of the Bishop when he was but a very youth but a man powerful in doctrine and of great wisdom and therefore he saith He would have them not look to his appearing youth but to the age of his mind to his wisdom before God And he saith There are many that have nothing to shew for their age but wrinckles and gray hairs So there are many young ones in whom there is an excellent spirit and in all Ages there are instances given of youth of whom it may be said That they are wise beyond their years For the Reasons why many times young ones may have more wisdom than those that are aged God doth so 1. That he might shew the freedom and sovereignty of his grace He is not bound to years nor to the ordinary course of nature but can work according to his own pleasure and give a greater measure of knowledge and understanding to those that are young and otherwise green than he will to those that are of great age and more experience in the world You have this reason rendred Iob 32. 7 8 9. I said days should speak and multitude of years should teach wisdom There 's the ordinary course But there is a spirit in man and the inspiration of the Almighty giveth them understanding Great men are not always wise neither do the aged understand judgment Though all men have reason and a spirit yet the Spirit of God is a wind that blows where he lists Those that exceed others in time may come behind them in grace He gives a greater measure many times of grace and knowledge to shew his
practice in order to knowledge saving knowledge is the cause of practice and it is the effect of it Use 1. Learn how much Practice exceeds Speculation and whereby a Man's understanding is to be valued Who is to be accounted a spiritual understanding Man Not he that hath finer Notions but he that is most skilful and ready to every good work Do not content your selves with a few fine Opinions well drest and curiously set forth for all this is nothing to practice It must needs be so for practice is the end of knowledge now the end is always more worthy than the means all the means have their loveliness from their end and all the means have their order and measure from their end that is we must so use the means that we may come to such an end Well then knowledge is worthy for practice sake and only to be sought after in order to practice not to soar aloft but we are to be wise to sobriety nor as wanton fancies such as affect conceits of wit and empty frothy notions all should be suited to practice Use 2. Again I might apply it How ill they do that sever knowledge and a good conscience When the Age grew more knowing they were less moral in Seneca's time as it was so with them so it is with Christianity many times It was the saying of one When I compare former times with ours times of ignorance darkness superstition they had more zeal we have more light where there was less knowledge there was more practice Now we have Notions like a Carbuncle which seems at a distance to be all fire though it is quite cold so we seem to have high floating Notions concerning Godliness the head is stored with these but hearts empty of Grace hands idle less circumspect more careless and loose fruitless in good works It shews us the cause why many that have great dexterity in wit and excellent gifts in other things yet are very stupid and blockish in the things of God There is now a decay of gifts and knowledge why because Professors do not refer all to practice and then ungodliness and less practice provokes the Lord to withdraw the light God punished the Heathens with spiritual blindness because they did not improve their knowledge and we may justly fear it may prove so with us who are all head little heart much in speculations little very little in practical holiness SERMON CVII PSAL. CXIX VER 101. I have refrained my feet from every evil way that I might keep thy Word THE great work of a Fast-day is to put away the evil of our doings as when a Fire is kindled in an house and begins to rage and burn fiercer it concerns those that would stop the fury of it to remove the combustible matter The Fire of God's wrath hath been kindled amongst us and is not yet quenched I suppose none of you doubt your business is to remove the combustible matter to put away your sins this Scripture will be of some use to you to that purpose David had spoken of that wisdom which he had got by the Word of God above Enemies Teachers Ancients it was not such a wisdom as consisted in speculation but practice not only such as did enable him to talk high and set his tongue awork no it was such as did enable him to do things worthy of God as did set his feet awork Our feet are slow and heavy in God's ways but very swift to that which is evil and therefore herein did David's wisdom consist to bridle himself to refrain his feet that he might not run head-long into all manner of evil and not only so but that he might be also more ready to that which is good I have refrained my feet from every evil way that I might keep thy Word Where 1 We have David's practice I have refrained my feet from every evil way 2 His end or motive That I might keep thy Word That he might be exact and punctual with God in a course of obedience 1. In his Practice You may note the seriousness of it I refrained my feet By the feet are meant the affections Eccles. 5. 1. Keep thy foot when thou goest into the house of God Our affections which are the vigorous bent of the soul do engage us to practise therefore fitly resembled by the feet by which we walk to any place that we do desire so that I refrained my feet the meaning is I keep a close and strict hand over my affections that they might not lead me to sin Then you may note the extent of it he doth not only say I refrained from evil but universally from every evil way But how could David say this in truth of heart because of his offence in the matter of Uriah Answ. This was the usual frame and temper of his soul and the course of his life and such kind of assertions concerning the Saints are to be interpreted voce conatu licet non semper eventu This was his errand and drift his purpose and endeavor his usual course though he had his failings 2. What was his Motive and End in this That I might keep thy Word That I might be exact and punctual with God in a course of obedience and adhere to his Word uniformly universally impartially Doct. He that would keep the Word must refrain his feet that is stand at a great distance in heart and practice from all sin For the illustration of the Point observe 1 A Christian must do both he must stand at a distance from sin and he must keep the Word There is a negative and an affirmative part in every Commandment Precepts and Prohibitions we need both the Bridle and the Spur the Bridle to refrain the feet from sin and the Spur to quicken us to walk closely with God according to the direction of his holy Word A simple abstinence from sin without exercising our selves unto godliness will not serve the turn Psal. 34. 15. Depart from evil and do good So Psal. 37. 27. There is a double principle in every renewed man flesh and spirit Gal. 5. 17. and his work is to restrain the one to keep in the flesh that would fain break out and range abroad in unseemly actions and to encourage and put forth the other the Spirit in its necessary operation with vigor and life There 's a double Estate laid before us Heaven and Hell therefore we are not only to forbear sin which is walking to Hell but we must walk worthy of God in all well-pleasing and be fruitful in good works which is our way to Heaven Eph. 2. 10. Forbearing evil and doing good The Pharisees Religion ran upon Negatives I am not an Adulterer an Extortioner c. Luke 18. 28. Many are not vicious rather than godly they keep themselves in a middle lukewarm estate and though they be not defiled with foul sins yet do not set themselves seriously to serve the Lord. 2
off Providence appeareth with a doubtful face they that take to the better part may be reduced to great straits therefore sometimes it may happen to the righteous according to the work of the wicked and to the wicked according to the work of the righteous Ecl. 8. 4. So variously doth God dispense external good and evil and may seem to frown upon those that are faithful now yet we should not depart from his judgments Iob 13. 14. Though he kill me yet will I trust in him We should wrastle through many disappointments here or hereafter God will not own us 2. By giving success to a wrong party that layeth claim to him to his favour in an evil way and interpret when his providence seems to be an approbation of an evil course 't is a great temptation God's choicest servants have staggered by it but yet 't is but a temptation Psal. 50. 21. I kept silence and thou thoughest that I was altogether such a one as thy self God may hold his hand though they strangely transform him in their thoughts and entitle their actions to his Patronage God tryeth you Deut. 13 2 3. The Lord your God proveth you to know whether ye love the Lord your God with all your heart and with all your soul. God's Word is so clear and satisfactory that by a righteous judgment he may permit it to try our stedfastness and obedience not as chaff but as solid graâ—… But must we not regard Providences yes but not interpret them against the Word but with it 't is comfortable to see the Word back'd with a Providence Rom. 2. 18. Heb. 2. 2. and Hos. 7. 12. when the Word is made good and they feel that which they would not believe 2dly Not interpret it against the Word Providence is never against the Word it is an exact Comment upon it if we had eyes to see it and when we see it altogether we shall find it so but now we view it by pieces and so mistake Rom. 8. 28. For we know that all things work together for good to them that love God to them who are called according to purpose Ps. 73. 17. Until I went into the sanctuary then understood I their ends When we look to the end of things all hazards are over Secondly The Reasons why we must be exact and constant notwithstanding these temptations I will name but two implied in the two words of the Text Thy Iudgments 1. 'T is God's Word 2. God's Word is Judgment 1. 'T is God's direction who cannot deceive or be deceiv'd you may venture your souls temporal and eternal estate and all upon it upon God's bare word for it is impossible for him to lye In his promises Heb. 6. 18. or to be deceiv'd in his directions The Word of the Lord is a pure Rule 1 Iohn 2. 27. The unction teacheth you all things and is truth and is no lye There is no erring while we walk by this direction the Spirit of God teaching us by his Word and indeed this is the effect of that great Faith to believe God upon his bare word to believe what he hath spoken is true and to act accordingly if this were rooted in our hearts we should not be so unstable so easily foiled by Satan discouraged by the oppositions of evil men or live by example but by rule and would interpret the Providence of God to the advantage and not the prejudice of obedience Whom resist stedfast in the faith 1 Pet. 5. 9. Adhere to the truth of the Word I know here is my direction and in the issue will be my safety and happiness But either we do not believe this is God's Word or do not urge the heart with God's authority and veracity and therefore we are up and down but now when we determine this is God's Word and so receive it 1 Thess. 2. 13. When ye received the Word of God which ye heard of us ye received it not as the word of men but as it is in truth the Word of God And then 't is my Rule whatever it cost me there you urge the heart with the authority of God Mat. 16. 24. A resolute giving up our selves to God's direction and to receive the Law from his mouth and it is a certain Rule whatever cross accidents fall out it should be receiv'd with such certainty and absolute authority as nothing should move us so assured of it That if an Angel should preach any other doctrine let him be accursed Gal. 1. 8. 2 Tim. 3. 16. and 2 Pet. 1. 2. when it is believed to be the Lord's mind 't is a sure ground for Faith to rest upon 't is not a doctrine sound out by the wit of Man no private invention of others but God's inspiration God hath wisdom to direct me the safest way and goodness and faithfulness enough not to mislead me Good and upright is the Lord therefore will he teach sinners in the way Psal. 25. 8. It is not the devices of their heads that wrote it but the publick mind of God and saith the Apostle Knowing this first this is the first and supreme principle he had said ver 19. that we should consult with the Word for direction and comfort before we can get any saving light or true comfort 2dly ' â—…is Judgments Every Man's doom is contain'd in the Word and if you can but stay a little you shall see it verifi'd by sensible and plain experiences do but wait and observe how God maketh good his promises and accomplisheth his threatnings and you will say no cause to depart you will find you have done right in the issue and that close obedience is the only way of safety and happiness here and hereafter David did as to his own case Psal. 18. 21. I have kept the ways of the Lord and have not wickedly departed from my God And was he a loser by it No God hath recompensed me according to the cleanness of my hands On the other side those that depart from God are destroyed his Word will be made good against them Psal. 119. ver 119. Thou puttest away the wicked of the earth like dross Use 1. Is direction to us both in publick and private Cases Be sure you follow such ways as God's Word doth allow for otherwise it is not constancy but obstinacy and then whatever troubles and discouragements you meet with this will be a comfort to you that you are in God's way First As to your private Case be not discouraged by the instability of your hearts and the temptations of Satan you will be up and down with God But observe these two Rules 1. It is necessary to watch against your first declinings lest by little and little the heart be stolen away from God When you lose your savor of holy things lessen your diligence and are not so exact and watchful you begin to depart from God The gap once made in the conscience groweth wider and wider every day The
for such a time Heb. 4 16. when need comes then it 's a time to improve our interest to put promises in suit when God seems to be an Enemy to us when to appearance he executes the curse of the Old Covenant O then we should work through all discouragements then we should hold God to his second Grant and Charter and come to his Throne of Grace and keep him there For the Reasons 1 God is the Party with whom we have to do whence soever the trouble doth arise there 's his hand and his counsel in it therefore it is best dealing with him about it in all afflictions publick or private Amos 3. 16. Is there evil in the City and the Lord hath not done it Let Men but awaken their Reason and Conscience who is it that is at the upper end of Causes that casts our lot upon such troublesom and distracted times So in private afflictions David owned God's hand Shimei had mocked him but he looks higher the â—…ord hath bid him curse So Iob he doth not say the Caldean and Sabean hath taken away but the Lord hath taken Iob 1. 21. Afflictions have a higher cause than Men ordinarily look at they do not come out of the dust but come from God See what inference Eliphaz draws from this principle Iob 5. 8. I would seek unto God and unto God would I commit my cause That is I would go and deal with him about it 't was Eliphaz's advice to Iob and it is seasonable to us all 2 It is God onely that can help us and relieve us either by giving support under the trouble or removing it from us so saith David Psal. 57. 2. I will cry unto God most high unto God that performeth all things for me A Believer looks for all things from God when all things go well with him God is his best Friend when all things go ill with him God is his onely Friend he runs to none so often as to God Now upon these Principles we go to God but for what end let us see what we go to God for 1. That we may know his mind in all his Providences The affliction hath some errand and message to us something to deliver us from God now we need to ask of God to know his mind Micah 6. 9. Hear the rod and who hath appointed it We should not only be sensible of the smart but look to the cause therefore if we would know the cause let us go and expostulate with God about it As Ioab when Absalom set his Corn field on fire he sent for him once and twice but he comes not until he sets his Corn-field on fire and then he comes and expostulates with him Who hath done this 2 Sam. 14. 30 31. So when we make bold and will not come to God nor take notice of his messages God comes and lets out his wrath upon our comforts and conveniences now let us deal with God about it Wherefore is all this 2. That we may have strength to bear it Alas we can bear or do little of our selves for that doing refers to bearing Phil. 4. 13. I can do all things through Christ that strengthneth me That is I can suffer want need hunger thirst nakedness and run through all conditions through Christ that strengthneth me Now you must ask it of God Iam. 1. 5 If any man lack wisdom let him ask it of God It is wisdom to bear affliction if he would wisely carry himself under the Rod that he may not discover his folly he must ask this strength and grace of God 3. Wisdom to improve our chastisement that we may have the benefit and fruit of them Isa. 48. 17. I am the Lord thy God which teacheth thee to profit That is to profit by afflictions to reap the fruit of them So Iob 33. 16. He openeth the ears of men and sealeth their instruction God by a powerful work upon the heart impresseth their duty upon them that they may see wherefore it is that he hath afflicted them 4. We go to God for deliverance and freedom from the trouble Psal. 34. 19. Many are the troubles of the righteous but out of them all the Lord will deliver them It is God's Prerogative to set us free We break Prison when we attempt to escape meerly by our own means therefore either we shall have no deliverance or no kindly one God hath deliver'd doth deliver and we trust will deliver This must be sought out of God God helping together with your prayers 2 Cor. 1. 10 11. Prayer must fetch it out from God or it is no kindly deliverance Well then in our affliction we need to be often with God SERMON CXVII PSAL. CXIX VER 107. Quicken me O Lord according to thy Word Use 1. TO reprove the stupidness and carelesness of them that neglect God in their troubles Dan. 9. 13. All this evil is come upon us yet made we not our prayer before the Lord our God A very sensless slight spirit that when they are under the blows of God's heavy hand they will not be much in calling upon God this is contrary to God's injunction who expects now with earnestness they will seek him God reckons upon it he could not hear from them before but now they 'll pray hard and will make up their former negligence when God sends a Tempest after you as on Ionah yet will you keep off from him It is contrary to the practice of the Saints in their chastisements troubles and afflictions they are much with God opening their hearts to him Nay it is worse than Hypocrites for they will have their pangs of devotion at such a time Iob 27. 10 11. In short you lose the comfort of your affliction Seasons of affliction are happy seasons if they prove praying seasons when they bring you nearer to God it is a sign God is not wholly gone but hath left somewhat behind him when the heart is drawn into him This is the blessing of every condition when it brings God nearer to you and you are more acquainted with him than before Use 2. Then it takes off the discouragements of poor disconsolate ones who misexpound his Providence when they think afflictions put us from God rather than call us to him O no! it is not to drive you from him but to draw you to him Do not think God hath no mercy for thee because he leaves thee to such pressures wants and crosses This is the way to acquaint your selves with God yea though you have been hitherto strangers to him he hath invited you to call upon him in time of trouble he is willing to have you upon any terms A Man will say you come to me in your necessities God delights to hear from you and is glad any occasion will bring you into his presence and therefore be much with God Secondly I observe when this affliction was sore and pressing yet then he hath a heart to pray
afflictions Again when Judgments are on our selves when God cometh nearer to us and beginneth to touch us with his hand we should relent presently To be sinning and suffering is the condition of the damned in Hell The Holy Ghost sets a brand upon Ahaz 2 Chron. 28. 22. That in the time of his distress he did yet trespass more and more against the Lord this is that King Ahaz If we keep our pride luxury vanity wantonness still our avarice coldness in Religion Sabbath-prophanation if we be not brought by all our afflictions to fear God the more such a brand will he put upon us yea our Judgments will be encreased and the Furnace heated seven times hotter as when the Child is stubborn and obstinate the Father redoubleth his strokes Therefore we are to beg his Spirit with his Rod that we may be the better by all his corrections Numb 12. 14. If her Father had spit in her face should she not be ashamed seven days So if our heavenly Father be displeased and casts contempt upon us c. Use 2. It reproveth those that triumph over the faln and declaim and inveigh against their sins but do not consider their own We should rather tremble and learn to fear from every Judgment executed though upon the worst of men and say Well God is a righteous God and whosoever provoketh him to wrath shall not escape unpunished But this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this insulting over and upbraiding others with their evil and afflicted condition is a-sin which God cannot endure and will certainly punish Prov. 17. 5. And he that is glad at calamities shall not be unpunished If God hath stricken them and the hand of Justice found them out we should be tender to them Prov. 24. 17 18. Rejoyce not when thine enemy falleth and let not thine heart be glad when he stumbleth lest the Lord see it and it displease him and he turn away his wrath from him Some read it Et convertat iram suam in te he turn his wrath upon thee Thine enemy is not he that thou hatest for a Christian should hate no body but he that hateth thee if we rejoyce in their evil certainly 't is a sign we hate them however we please our selves with the thoughts of forgiving them as not when he falleth so not when he stumbleth not at lesser evils that befal them Many will say They do not wish their destruction but a little evil they could be glad of which sheweth how rare true piety is God will give him like advantage against thee As the leprosie of Naaman doth cleave to Gehazi David when he heard of the death of Saul rent his Cloaths and wept and fasted 2 Sam. 1. 11 12. Therefore to feed our eyes with the misery and torment of others is no holy affection Iob disclaimed it Iob 31. 29. If I rejoyced at the destruction of him that hated me or lifted up my self when evil found him neither have I suffered my mouth to sin by wishing a curse to his soul. Revenge is sweet to carnal Nature but such a disposition as that cannot or should not find room in a gracious heart to evidence his integrity Iob produceth this vindication Though they that hate us be our worst enemies and should have spirits steeped in bitterness and Wormwood against us yet ought we not to rejoyce at the misery of an enemy Yea to mourn at their fall becometh us more if we would act as Christians and to fear because of it is an act of piety Therefore this old leven of malice and revenge must be purged out this being inwardly delighted when we hear of the fall of those that hate us When thine enemy falleth consider Either I my self am like him or worse or better than he If better who made thee to differ If worse thou hast cause to wonder thou art spared and to fear before the Lord. Let us therefore observe the Judgments of God executed according to his word Lactantius telleth us Quod non metuitur contemnitur quod contemnitur utique non colitur If the wrath of God be not feared it is contemned and if God be contemned he cannot be worshipped SERMON CXXXII PSAL. CXIX VER 121. I have done Iudgment and Iustice leave me not to mine Oppressours HEre is I. David's Plea II. His Prayer I. His Plea I have done Iudgment and Iustice Defensio est non arrogantia saith Ambrose he doth not speak this boasting or trusting in his own righteousness but by way of Apology and just defence 't is no pleading of merit as if God were his Debtor but an asserting of his innocency against slanderers There is Iustitia personae the righteousness of the person and Iustitia causae the righteousness of the cause wherein any one is engaged We may propound the Justice of our cause to God as the Judge of the Earth and appeal to him how innocently we suffer when we are not able to plead the righteousness of our persons as to a strict and legal qualification Psal. 143. 2. Enter not into judgment with thy servant for in thy sight shall no man living be justified Well then David pleadeth the equity and justice of his Cause and his right behaviour therein They cannot condemn him of any unrighteousness and injustice and yet endeavour to oppress him therefore he pleads Lord thou knowest where the right lyeth so far as concerneth their slanders I appeal to thee for my integrity and sincerity thou knowest that I have given up my self to do just and right things though they are thus forward to mischief I have â—…one them no wrong Hear me O God of my righteousness Psal. 4. 1. They that look to be protected by God must look that they have a good Cause and handle that Cause well otherwise we make him the Patron of sin when we suffer as evil Doers 't is the Devil's Cross not Christ's that we take up But let us see how David expresseth his innocency I have done Iudgment and Iustice these two words are often joined together in Scripture When God is spoken of 't is said of him Psal. 33. 5. He loveth righteousness and judgment and in the 2 Sam. 8. 15. 't is said that David executed judgment and justice over all Israel Muis distinguisheth them thus Iudicium adversus sceleratos Iustitia erga bonos Judgment in punishing the wicked Justice in rewarding the good Besides that David speaketh not here as a King but as a poor oppressed man The words will hardly admit of that Notion Some think they are only put to encrease the sense I have done Judgment justly exactly I suppose the one referreth to the Law or Rule it self according to which every one is to do right that is judgment a clear knowledg of what ought to be done the other referreth to the action that followeth thereupon So that Judgment is a doing of what we know an acting according to received light Ezek. 18. 5. Do that which
they can bear the open dishonouring and blaspheming of God This is the true sense but because the heart is deceitful First Be sure your Cause be good your Adversaries evil that ye may say Psal. 74. 22. Arise O Lord plead thine own Cause 'T is not for your sins but your sins but your righteousness the hatred is not against the body Indeed they pretend some little faults 'T is as if a Leper should hate a man because he hath some pimples in his face Something they would lay to their charge Secondly That we use all means with God and Men to reclaim them praying for them Matth. 6. 44. Pray for them that despightfully use you Mourning for their sins Ier. 23. 19. My soul shall weep in secret for your pride Heaping Coals of fire upon their heads by all acts of kindness condescending to them as far as possibly we can Rom. 12. 18. These arts become his Kingdome that is not to be planted by force but consent them that would have the zeal of God not of a party Thirdly Be sure your principle be zeal for Gods Glory not a desire to establish your own interest and to see revenge on a party that differeth from you Luke 9. 54 55. You know not what spirit you are of Religious affections overset us and fleshly zeal puts on a holy spiritual Guise and Mask and we think 't is for the honour of Christ. Fourthly Not against particular persons but the opposite faction to godliness In general destroy all the enemies of Christ c. Secondly For the manner How We must seek to God first with submission not prescribing to God nor making a snare to our selves We that have short and revengeful Spirits cannot judge aright of Gods patience which is infinite out of fleshliness and affection to our own ease And so our times Iohn 7. 6. your time is always ready if none of these be yet we are limited Creatures and great is the wisdom of God and his power admirable it doth not belong to us to guide the affairs of the world Psal. 78. 41. We must not prescribe opportunity to him fixing times Besides that it argueth a spirit too much addicted to and eying of temporal happiness It doth much unsettle us and harden others The Devil maketh advantage of our disappointment Therefore not only when it seemeth seasonable to us we may seek to him for deliverance Once more there are other things concurr besides the enemies ripeness for Judgment preparing his peoples hearts fitting those instruments for his work therefore all is left to Gods will and let him take his time Use of all is to teach us how to behave our selves in these times with patience and yet with hope and waiting 'T is the time of Iacob's trouble but there will be a time of deliverance Ier. 30. 7. With patience God will have a time to chastise his people We must bear it patiently it will make Crosses sit easie they may be greater and longer than our joys Psal. 90. 15. Make us glad according to the days wherein thou hast afflicted us and the years wherein we have seen evil Secondly With hope let us expect it Certainly it will not exceed the time limited by God That time is not long Isai. 13. 22. Her time is near to come and her days shall not be prolonged Ezek. 12. 21. to 28. And the word of the Lord came unto me saying Son of man what is that Proverb that ye have in the land of Israel saying The days are prolonged and every vision faileth Tell them therefore Thus saith the Lord I will make this Proverb to cease and they shall no more use it as a Proverb in Israel but say unto them The days are at hand and the effect of every vision for there shall be no more any vain vision nor flattering divination within the house of Israel for I am the Lord. I will speak and the word that I shall speak shall come to pass it shall be no more prolonged Faith should see it as present approaching and then let us wait his leisure minding God in prayer SERMON CXXXIX PSAL. CXIX VER 127. Therefore I love thy Commandments above Gold yea above fine Gold IN the Words we have I. A Note of inference Therefore II. The Duty inferred I love thy Commandments III. The degree of that love Above Gold amplified by the repetition with some advantage in the expression Yea above fine Gold III. Gold by a Senechdoche is put for all worldly things the comforts and profits of this life as in many other places as Psal. 19. 10. More to be desired are they than Gold yea than much fine Gold sweeter also than Honey and the Honey Comb. The two Bastard Goods with which the World is inchanted are pleasure and profit Old people are all for profit young people are all for pleasure Now both these truly so called are found in the Word of God So in Prov. 8. 10 11. Receive my instruction and not silver and knowledge rather than choise gold for Wisdom is better than Rubies and all the things that are to be desired are not to be compared to it So Prov. 8. 19. My fruit is better than gold yea than fine gold and my revenues than choise silver So Prov. 3. 14. For the merchandise thereof is better than gold and the gain thereof than fine gold So Prov. 16. 16. How much better is it to get Wisdom than Gold and to get Understanding rather to be chosen than silver This Comparison is used so often for two Reasons 1. Because it is more prized in the World All things that have a goodness in them have a certain Bait suitable to the several Appetites of men but in most mens opinions Gold seemeth chiefly to be desired partly for its beauty but chiefly for its use it being the great instrument of Commerce that doth all things in the world The corruption of mans heart addeth a greater price to it and therefore is the thirst of it so unsatisfied Now the Word and that wisdom and godliness which it teacheth is far above Gold and fine Gold 2. Because it is the usual temptation to draw off men from the love and study and obedience of the Word Babylon's abominations are offered to the world in a golden Cup Rev. 17. 4. And the Woman was arrayed in purple and scarlet colour and decked with Gold and precious Stones and Pearls having a golden Cup in her hand full of abominations and filthiness of her fornication Preferments are the Baits of that black Religion True Christianity consists in sound Graces Pseudo-Christianity in pomp and state and worldly advantages and the Apostle telleth us 1 Tim. 6. 10. That the love of money is the root of all evil which while some have coveted after they have erred from the faith Therefore doth the spirit of God so often compare spiritual things to Gold and here David preferreth his love to the Word before Worldlings love to
them at present but could easily be reconciled They seek not after the death but the restraint and imprisonment of their corruptions and lusts that they may not disgrace or otherwise prejudice them Nothing contents the regenerate but the killing and mortification of them they would have them dealt with as Samuel by Agag hewn in pieces therefore they study revenge upon their sins Gal. 5. 24. Crucifying the flesh with the affections and lusts Fourthly From the state of the regenerate They have sin in them but yet they hate it Their will and consent to sin is always abated and made remiss by a contrary principle the Grace that is in their wills Gal. 5. 17. The spirit lusteth against the flesh Sin cannot reign in them with a full and uncontrouled dominion Rom. 6. 14. Sin shall not have dominion over you Use 1. How few are there that are Gods Children for how few are there that hate sin Some love it Iob 20. 12 13. and the love of sin is the life of it and what is it they hate They hate the Word that discovers sin Iohn 3. 20. they hate Gods Messengers that do cry aloud against sin and do rub their sores as Ahab said of Micaiah He doth never prophesie good of me they hate the Magistrate that would reform them they hate Gods image in his Saints they cannot endure the lustre of holiness that shineth forth in them Use 2. Do we indeed hate sin We had need look after this 1. Because this is the true principle of resistance against sin Till a man hateth it the soul is not throughly resolved against it as a man is never throughly gained to God till he love holiness for holiness sake his affections may be bribed with other considerations but then he is rooted in godliness So a man is not resolved against sin till he hate it for its own sake He may be frighted out of sin for a Fit put out of humour with it but his heart is in again with his old lusts till there be a detestation of sin But when once he cometh to hate it perswasions cannot easily move him nor example draw him nor difficulties compel him to that which is evil nor allurements that have a great force upon us Straightway he followed her But they cast away sin with indignation Hos. 14. 8. What have I any more to do with Idols 2. This is a true distinctive Note between good and bad Men may forbear sin that do not hate it they forbear it by constraint for fear of punishment shame worldly ends but regard it in their hearts Psal. 66. 18. The Dog hath a mind to the Pail but feareth the Cudgel But God judgeth not as man judgeth SERMON CXLI PSAL. CXIX VER 129. Thy Testimonies are wonderful therefore doth my Soul keep them IN the Words are two Parts I. The dignity and excellency of Gods testimonies Thy testimonies are wonderful II. The effect it had upon David's heart Therefore doth my soul keep them Accordingly two Points Doctr. 1. That the testimonies of God when duly considered and throughly understood will indeed be found to be wonderful Doctr. 2. The wonderful excellency of the word should beget in our hearts a readiness and diligent care to keep it Doctr. 1. The Testimonies of God are wonderful First the word in it self is wonderful as containing Truths of a sublime nature Secondly It is wonderful in its effects as it produceth effects rare and strange First In it self considered it is sometimes called the mystery of Faith as it containeth Principles of Faith and sometimes a mystery of Godliness as it containeth rules of practice As it is a mystery of Faith there are many strange Doctrines in it above the reach of mans capacity which we could neither invent nor understand unless we be enlightened by the spirit of God as that three to be one and one to be three God to be made man c. these are riddles to a carnal mind and as it is a Rule of Faith still it offereth matter of wonder the duty of man being represented with such exactness and comprehensiveness Psalm 119. 96. I have seen an end of all perfection but thy commandment is exceeding broad Secondly What rare effects it produceth where it is entertained it maketh a Christian become a wonder to himself and others 1. A wonder to himself 1 Pet. 2. 9. He hath called us out of darkness into his marvellous light There is no man converted by the word of God but hath cause to wonder at his own estate at the condescension of God in plucking him as a brand out of the burning or that woful condition wherein he was before when others are left to perish Ioh. 14. 22. Lord how is it that thou wilt manifest thy self to us and not unto the world and then that we are brought into the possession of such excellent priviledges as we enjoy in our new estate peace that passeth all understanding Phil. 4. 7. joy unspeakable and full of glory 1 Pet. 1. 8. Priviledges greater than can be imagined or expressed So are their hearts ravished in the sense of their Reconciliation with God and Communion with him So also in giving them such an undoubted right to an everlasting blessed Estate in the Heavens 1 Cor. 2. 9. Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him He hath promised them an happiness which they can never think of but every day they must fall a wondring anew and all this wrought by an exceeding great power working together with the word Eph. 1. 19. As Peter wondred at his own deliverance when chains and gates and bars did all give way to the power of the Angel that brought him forth Acts 12. 9 10 11. And he went out and followed him and wist not that it was true that was done by the Angel but thought he saw a vision When they were past the first and the second ward they came unto the iron gate that leadeth unto the city which opened to them of its own accord and they went out and passed on through one street and forthwith the Angel departed from him And when Peter was come to himself he said Now I know of a surety that the Lord hath sent his Angel and hath delivered me out of the hand of Herod and from all the expectation of the people of the Iews So may every one that is converted to God stand wondring when he considereth how from whence and to what he is called by God all this is wonderful indeed There is more of God seen in inward Experiences than in outward in converting comforting quickening and carrying on the work of grace in our own hearts than in governing the courses of nature therefore the Apostle appealeth to this internal Power Eph. 3. 20. Unto him that is able to do exceeding abundantly above all that we ask or think according to
resigned our selves to Christ and the hands of Consecration have passed upon us When Ananias had dedicated that which was in his power and kept back part for private use God struck him dead in the place Acts 3. 5. And if we alienate our selves who were Christs before the Consecration of how much sorer vengeance shall we be guilty Gods Complaint was just Ezek. 16. 20. Thou hast taken thy sons and thy daughters whom thou hast born unto me and these hast thou sacrificed unto them to be devoured And if Satan hath a full interest in you by doing his lusts as he had in them by that Rite of Worship is not the wrong done to God the same 2. It is a sure note of a carnal heart For it is not only incongruous that a renewed man should let sin reign but impossible De jure it ought not de facto it shall not be The exhortation and promise Rom. 6. 12. with 14. verse 12. Let not sin reign in your mortal bodies There is the exhortation while you have these mortal bodies sin will dwell in you but let it not reign over you God suffereth it to dwell in us for our exercise not our ruine Then the promise Verse 14. Sin shall not have dominion over you for ye are not under the Law but under Grace Let not shall not It is true sin remaineth in the godly but it reigneth not there 'T is dejectum quodammodo non ejectum tamen Cast down in regard of regency not cast out in regard of inherency Like the Beasts in Daniel Dan. 7. 12. They had their dominion taken away though their lives prolonged for a season Some degree of life but their reign broken The Israelites could not wholly expel the Canaanites yet they kept them under There will be pride earthliness unbelief and sensuality dwelling moving working in them but it hath not its wonted power over them Christ will not reckon men slaves to sin by their having sin in them nor yet by their daily failings and infirmities or by their falling now and then into foul faults by the violence of a temptation unless they make a constant trade of sin and be under the dominion of it without controul and set up no course of mortification against it 3. The reign of sin is so mischievous Sin when it once gets the Throne groweth outragious and involveth us in many inconveniences e're we can get out again Therefore they that know the service of sin as we all do by sad experience should use all caution that it never bring them into bondage again The work and wages of sin are very different from Gods work and wages The Apostle compareth them when he disswadeth them from the reign of sin Rom. 6. 21 22. For when ye were the servants of sin ye were free from righteousness What fruit had you then in those things whereof ye are now ashamed for the end of those thing is death But now being made free from sin and become servants to God ye have your fruit to holiness and the end everlasting life You have had full experience of the fruits of sin of Satans work what fruit then before you had tasted better things before you had a contrary principle set up in your hearts you are ashamed now to think of that course now you know better things But what fruit then Satans work is drudgery and his reward death The Devil hath one bad property which no other master how cruel soever hath To plague and torment them most which have done him most continual and faithful service Those that have sinned most have most horror and every degree of service hath a proportionable degree of shame and punishment He is an unreasonable Tyrant in exacting service without rest and intermission The most cruel Oppressors Turks and Infidels give some rest to their Captives but sin is unsatisfiable Men spend all their means and all their time and all their strength in the pursuit of it yet all is little enough And what is the reward of all but death and destruction Now judge you to whom should we yield obedience and who hath most right to be Sovereign He who made us and redeemed us and preserveth us every day none but he can claim title to us he to whom we are Debtors by so many Vows so many Obligations Or else Satan our worst enemy who is posting us on to our own destruction 4. It is so uncomely and misbecoming the new estate wherein we have so many helps and encouragements to resist sin First For helps you have an opposite principle to give check to it the seed of God or new nature Since Christ hath put Grace into your hearts to resist sin 't is your Duty not to suffer it to be idle and unfruitful Rom. 6. 11 12. Reckon your selves to be dead indeed unto sin but alive unto God through Iesus Christ our Lord. Let not sin therefore reign in your mortal bodies that ye should obey it in the lusts thereof You want no ability to encourage you have an observing witness to give check to it the Spirit of God who will help you in this work Rom. 8. 13. He will be your Second neither we without the Spirit nor the Spirit without us There is a life and power goeth along with every Gospel-Truth Laziness pretendeth want of power but what is too hard for this Spirit Then Secondly For encouragement In every war are two notable encouragements goodness of the Quarrel and hopes of Victory as David 1 Sam. 17. 36. We have these in our Conflict and Combat with sin First Our Quarrel and our Cause is good 't is the Quarrel of the Lord of Hosts which you fight We stand with Christ our Redeemer who came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might destroy the works of the Devil He hath begun the battle we do but labour to keep under that enemy which Christ hath begun to slay and destroy Sin is not only an enemy to us but to him 'T is against him and hindreth his Glory in the World and the subjection of his Creatures and Servants Were it not for sin what a glorious Potentate would Christ be even in the judgment of the world Secondly Hope of the Victory Our strife will end and it will end well Those that are really earnestly striving against sin are sure to conquer Rom. 6. 14. Let not sin reign c. And it shall not If there be but a likelihood of Victory we are encouraged to fight here a Christian may triumph before the Victory Non aequè glorietur accinctus ac discinctus 1 Kings 20. 11. Let not him that girdeth on his harness boast himself as he that putteth it off There will come a good and happy issue in the end even a Conquest of sin For the present we overcome it in part it shall not finally and totally overcome us in this World and shortly all strife will be over Rom. 16. 20. The God of
their power or change their hearts or determine their interests because the Omnisciency of God is a great Deep 't is a great relief to the soul to consider the several ways that God hath to right us either by changing the hearts of the Persecutors and Oppressors Acts 9. 31. Then had the Churches rest throughout all Iudea Galilee and Samaria and were edified and walking in the fear of the Lord and the comforts of the Holy Ghost were multiplied They had nothing to do but to build up one another When was that when Paul was converted he was an active instrument against the Church and God turned his heart then had the Churches rest Or else the Lord may do it by determining their interests that they shall shew favour to his people though their hearts be not changed Prov. 16. 7. When a mans ways please the Lord he maketh his enemies to be at peace with him Enemies while enemies may be at peace with us please men and you cannot say God is your friend but please God and he maketh your enemies at peace with you There is much in the secret Chain of Providence Dan. 1. 9. Now the Lord brought Daniel into favour and tender love with the Prince of the Eunuchs What was that favour To wink at him for doing that which was contrary to the Law of their Religion Or else he can break the yoke by some apparent ruining Judgments by which he will defeat all their advantages either by power or law rescuing his people out of their hands Isai. 49. 24 25. Shall the prey be taken from the mighty or the lawful Captive delivered But thus saith the Lord The Captains of the mighty shall be taken away and the prey of the terrible shall be delivered He will contend with him that contendeth with thee and will save thy Children Whether they plead might or right when God goeth that way to work nothing shall lett no power shall be able to detain what God will have delivered and restored Or it may be by some secret ways God will bring on some Judgment Iob 20. 26. A fire not blown shall consume him that is the Oppressor a curse not invented by those he hath wronged or any man else but sent immediately by God It shall come no body knoweth how Therefore we should not be discouraged with unlikelihoods when we go to God who hath many ways which poor short-sighted Creatures cannot foresee Secondly He is ready The love which the Lord hath for his afflicted people will not suffer his Justice to be long at quiet That God is ready to help and deliver three things will evidence First 'T is his Nature to pity and shew mercy to the Oppressed and to revenge the Oppressor He pitieth the afflictions of them that suffer most justly and far beneath their desert from his own hand Iudg. 10. 16. And they put away the strange Gods from among them and served the Lord and his soul was grieved for the misery of Israel And 2 Kings 14. 26. For the Lord saw the exceeding bitter affliction of Israel how much more will he pity them that are unworthily oppressed Isai. 63. 9. In all their afflictions he was afflicted Acts 7. 34. I have seen the affliction of my people which is in Egypt and have heard their groaning c. And the Lords pitiful Nature doth incline him to deliver his people And when the oppressed cry I will hear them for I am gracious Exod. 22. 21 22 23 24 25 26 27. Secondly 'T is his usual practice and custome Psal. 103. 6. The Lord executeth judgment and righteousness for all that are oppressed If for all surely for his people He sits in Heaven on purpose to rectifie the disorders of men So Psal. 34. 19. Many are the troubles of the righteous but the Lord delivereth them out of them all God hath a Plaister for every wound Gods people plunge themselves into trouble and his mercy delivereth them out of it Thirdly 'T is his Office as Judge of the world Psal. 94. 2. Lift up thy self thou Iudg of the Earth render a reward to the proud Shall not the Iudg of the Earth do right Look upon him only in that Notion according to our natural Conceptions as the supreme Cause and Judg of all things Again his Office as Protector of his people he is in Covenant with them he is their Sun and Shield he is the refuge of the oppressed his peoples refuge in time of trouble Psal. 9. 9. When they have none else to fly to he will be their refuge Thirdly He will do it when 't is good and necessary For God hath made promises and repeated promises of deliverance and surely these are not in vain If God had spoken but once we had no reason to doubt but he telleth us over and over again we should cast our care upon him and referr all things to him without despondency and distraction of mind Psal. 9. 18. For the needy shall not always be forgotten the expectation of the poor shall not perish for ever Use. Is instruction to teach us what to do when we are oppressed 1. Patience 'T is the lot of Gods Children to be often troubled by the world and hardly used Satan is the Ruler of the darkness of this World the blind carnal malicious superstitious part of the World and they cannot away with those that would overturn Satans Kingdome The good are fewest and therefore we must look to be opprest if there be any breathing time 't is a mercy 2 Tim. 3. 12. Yea and all that will live godly in Christ Iesus shall suffer persecution Gal. 4. 29. For as he that was born after the flesh persecuted him that was born after the spirit even so it is now and will be so we should want our way-mark without it 2. Let us be prepared to commend our Cause to God Psal. 10. 17 18. Lord thou hast heard the desire of the humble thou wilt prepare their heart thou wilt cause thine ear to hear to judge the fatherless and the oppressed that the man of the earth may no more oppress God prepares the hearts of the humble How so The trouble continueth till we are sensible of the misery of the sin of the Cause Hos. 5. 15. I will go and return to my place till they acknowledge their offences and seek my face in their affliction they will seek me early 'T is a long time before men can be sensible of the hand of God upon them slight spirits are not grieved but Iull themselves asleep Ier. 5. 3. If they have a natural sense of the Judgment they have no sense of sin as the cause then they fly to humane help to be eased of the trouble Ier. 4. 14. Wash thy heart from wickedness that thou mayest be saved how long shall vain thoughts lodge within thee When past humane help then seek the favour of God to take up the Controversie 2 Chron. 7. 14. When driven
nothing There we must begin They that have not the favour of God are left to their own sway and their own hearts and counsels but those whom he loves know his secrets and are guided by his Spirit 3. The connexion He prays not for one but for both for God giveth both together consolation and direction and we must seek both together for we cannot expect God should favour us while we walk in a wrong way and contrary to his will First Let me speak of the first Petition Where I might observe First The matter of the Petition Make thy face to shine Secondly The Person Upon me Thirdly The Character by which he describeth himself Thy Servant First As to the matter Make thy face to shine It is a Metaphor taken from the Sun When the Sun shines and sheds abroad his light and heat and influence then the Creatures are cheered and revived but when that 's obscured they droop and languish What the Sun is to the outward World that is God to the Saints Or else here 's a Metaphor taken from men that look pleasantly upon those in whom they delight And so the Lord gives a smile of his gracious countenance upon his people indeed it alludeth to both For the allusion to the light and influence of the Sun is clear in the word shine and the allusion to the pleasant countenance of a man upon his child is included in the word face The phrase may be understood by what is said Prov. 16. 15. In the light of the Kings countenance is life and his favour is as a cloud of the latter rain That place will illustrate this we have in hand Look what the smiling and pleasing aspect of the King is to those that value and stand in need of his favour that is the favour of God to the Saints The same form of speech is used in other places as in the form of the Priests blessing Numb 6. 25. The Lord make his face to shine upon thee and be gracious unto thee And in that prayer Psal. 67. 1. God be merciful unto us and bless us and cause his face to shine upon us Selah Well then the thing begged is a sense of Gods love Secondly For whom doth David beg this For himself Cause thy face to shine upon me David a man after Gods own heart But did he need to put up such a request to God 1. Possibly God might seem to neglect him or to look upon him with an angry countenance because of sin and therefore he begs some demonstration of his favour and good will David had his times of darkness and discomfort as well as others therefore earnestly beggeth for one smile of Gods face 2. If you look not upon him as under desertion at this time the words then must be thus interpreted He begs the continuance and encrease of his comfort and sense of Gods love Gods manifestations of himself to his people in this world are given out in a different degree and with great diversity Our assurance or sense of his love consists not in puncto an indivisible point it hath a latitude it may be more and it may be less and Gods Children think they can never have enough of it therefore David saith Lord cause thy face to shine If it did shine already the Petition intimates the continuance and encrease of it Thirdly He characterizeth himself by the notion of Gods servant as Psal. 31. 16. Make thy face to shine upon thy servant save me for thy mercies sake We must study to approve our selves to be the Lords servants by our obedience If we would have his face shine upon us we must be careful to yield obedience unto him The Points are four I. The sense of Gods favour may be withdrawn for a time from his choicest servants II. The Children of God that are sensible of this cannot be satisfied with this estate but they will be praying for some beams of love to be darted out upon their souls III. They that are sensible of the want or loss of Gods favour have liberty with hope and encouragement to sue out this blessing as David did Lord make thy face to shine upon thy servant IV. Gods Children when they beg comfort they also beg Grace to serve him acceptably I. The sense of Gods favour may be withdrawn for a time from his choicest servants David puts up this petition in point of comfort There 's a twofold desertion in appearance and in reality First In appearance only through the misgivings of our own hearts We may think God is gone and hides his face when there is no such matter as through inadvertency we may seek what we have in our hands Thus a Child of God thinks he is cast out of the presence of God when all the while he hath a full right and place in his heart Thus David Psal. 31. 22. We think God hath forgotten us neglects us casts us off hath no respect for us when in the mean time the Lord is framing an answer of Grace for us One chief cause is misinterpreting Gods Providence and our manifold afflictions The Lord sometimes frowns upon his Children as Ioseph upon his Brethren when his affections were very strong so the Lord covers himself with frowns and anger the visible appearance of it speaks no otherwise Secondly It may be really when he is angry for sin Isai. 57. 17. For the iniquity of his covetousness was I wroth and smote him I hid me and was wroth As the Fathers of our Flesh shew their anger by whipping and scourging the Bodies of their Children so the Father of our Spirits by lashing the Soul and Spirits by causing them to feel the effects of his angry indignation Or else withdrawing the Spirit of comfort suspending all the acts and fruits of his love so that they have not that joyful sense of communion with God as they were wont to have Now the reasons why Gods people may want the light of his countenance are these 1. God out of Sovereignty will exercise us with changes here in the World Even in the inward man there we have our Ebbs and Flows that we may know Earth is not Heaven He hath an Eternity wherein to reveal his love and to communicate himself to his people therefore he will take a liberty as to temporal dispensations Isai. 54. 8. In a little wrath I hid my face from thee for a moment but with everlasting kindness will I have mercy on thee saith the Lord thy Redeemer He hath an everlasting love and kindness for us therefore here in the world he will exercise us with some uncertainties as David concealed his love towards his Son Absolom when yet his bowels yerned towards him Here he takes liberty to do it because he will make it up in Heaven All your changes shall then be recompenced by an uninterrupted comfort 2. To conform us to Jesus Christ. We should not know the bitter agonies our Redeemer sustained
God values his happiness by Gods friendship not by his worldly prosperity and is miserable by Gods absence and by the causes thereof his sin and offence done to God Nay his loving kindness is not only life but better than life A man may be weary of life it self but never of the love of God Many have complained of life as a burthen and wished for the day of death but none have complained of the love of God as a burthen All the world without this cannot make a man happy What will it profit us if the whole world smile upon us and God frown and be angry with us All the Candles in the World cannot make it Day nay all the Stars shining together cannot dispel the darkness of the Night nor make it Day unless the Sun shines so whatever comforts we have of a higher or lower nature they cannot make it day with a gracious heart unless Gods face shine upon us for he can blast all in an instant A Prisoner is never the more secure though his Fellows and Companions applaud him and tell him his Cause is good and that he shall escape when he that is Judge condemns him Though we have the good word of all the world yet if the Lord speak not peace to our Souls and shine not upon our Consciences what will the good word of the world do 2 Cor. 10. 18. He is approved whom the Lord commendeth A sense of Gods love in Christ is the sweetest thing that ever we felt and is able to sweeten the bitterest Cup that ever Believer drank of Rom. 5. 3. We glory in tribulation It will be a blessed thing when we cannot only bear tribulations but rejoyce in them but how come we to rejoyce in them Why because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us so he goes on If we would know the value of things the best way is to know what is our greatest comfort and our greatest trouble in distress For when we are drunk with worldly prosperity and happiness we are incompetent Judges of the worth of things but when God rebukes a man for sin what 's our greatest trouble then That we may take heed of providing sorrow to our selves another time then we find sin and transgression the greatest burthen when any notable affliction is upon us Iob 36. 9. and what will be your greatest comfort then for then your comforts are put to the proof One evidence of an interest in Christ a little sense of the love of God how precious is it Psal. 94. 19. In the multitude of my thoughts within me thy comforts delight my soul. His thoughts were intangled and interwoven one with another as Branches of a crooked Tree for so the word signifies there when his thoughts were thus intricate and perplext then thy comforts delight my soul. O then what should we labour for but to be most clear in this that God loves us This will be our greatest comfort and rejoycing in all conditions 'T is good for us in prosperity then our comforts are sweet and in adversity and deep affliction to see God is not angry with us Though we feel some smart of his afflicting hand yet his heart is with us 2. They deal with God as worldly men do with sensible things for as others live by sense so they by faith Now worldly men are cheered with the good will of men and troubled with the displeasure of men upon whom they depend The down-look of Ahasuerus confounded Haman and put him to great trouble He was afraid Esth. 7. 8. Absolom professes 'twere better for him to be banished than to live in Ierusalem and not see the Kings face 2 Sam. 14. 32. Surely it is death to Gods Children to want his face and favour upon whom they depend Their business lies mainly with God and their dependance and hope and comfort is in God they live by faith Poor Worldings walk by sense therefore their souls run out upon other comforts in the smiling face of some great Potentate or some friend of the World this is their life peace and joy But they that live by faith see him that is invisible and value their happiness by his favour and misery by his displeasure 3. The Children of God have tasted the sweetness of it therefore they know it by experience The best demonstration of any thing is from sense Description cannot give me such a demonstration as when I taste and feel it my self 1 Pet. 2. 3. If so be ye have tasted that the Lord is gracious They have an experimental feeling of that which others know only by guess and hear-say Carnal men know no other good but that of the Creature The Spouse did so languish after her Beloved being sick of love when her desires were disappointed it made her faint Cant. 5. 6. They that have not seen and known him know not what to make of those spiritual and lively affections that carry us out after the favour of God with such earnestness and importunity but they that have tasted and know what their Beloved is their hearts are more excited and stirred up towards him Iohn 4. 10. If thou knewest the gift of God c. You would more admire the favour of God if you knew it especially by experience you would find it is a better good than ever you have yet tasted Use. Is this our temper and frame of our hearts Can we live contentedly and satisfiedly with the light of his Countenance A Child of God may be without the light of his Countenance but cannot live contentedly without it Are we troubled about it ever seeking after it Surely this is the disposition of the Children of God they are ever seeking after the favour of God I shall press to this by this Argument 1. God bespeaks it from you Psal. 27. 8. Thou saidest Seek ye my face There 's a Dialogue between God and a gracious heart The Lord saith Seek he saith it in his Word and speaks by the injection of holy thoughts by the inspiration of his Grace and the renewed heart like a quick Echo takes hold of this Lord thy face will I seek Psal. 106. 4. You should ever be seeking after God in his Ordinances seek his favour and face 2. The new Nature enclines and carries the soul to God it came from God and carries the soul to God again The Spirit of the World doth wholly encline us to the World They that are after the Flesh do mind the things of the Flesh and the Spirit of God doth encline us to God and therefore the people of God will value his favour above all things else David speaks in his own name and in the name of all that were like-minded with himself he speaks of all the Children of God in opposition to the many the brutish ones that were for sensual satisfaction Psal. 4. 6. Many say Who will shew us any good But
Psal. 94. 15. Iudgment shall return unto righteousness and all the upright in heart shall follow it Sometimes they are asunder Earthly Judges may refuse the justice of righteousness a Judg may suspend the act of his own judgment but they shall not long be severed God will bring forth his righteous Judgment Zach. 8. 17. These things I hate saith the Lord. And then in regard of his Providence God will not be unmindful of his promise Psal. 9. 7 8 9. He hath prepared his Throne for judgment and he shall judge the world in righteousness he shall minister judgment to his people in uprightness Courts of Justice among men are not always open they have Term-time but God is always ready to hear Paintiffs They make Complaints amongst men and they are delayed so much and so long that they are discouraged But we have a friend that is always ready to hear Psal. 48. 10. Thy right hand is full of righteousness for defending his people and punishing his enemies Use 3. To press us to acknowledge this Justice of God that he governeth all things righteously especially when you are under his mighty hand The Lord takes it ill when you question any of his Providences Ezek. 18. 25. Are not my ways equal He will be clear when he judgeth Psal. 51. 4. God will be justified in all that he hath done or shall do for the punishment of sin and therefore when the hand of God is upon you take heed you do not reproach God When his hand is smart and heavy upon you remember affliction opens the eyes of the worst men Nebuchadnezzar that knew no God but himself no happiness but in pleasing his own humour yet when he was whipped and scourged hear him speak Dan. 4. 37. Now I Nebuchadnezzar praise and extol and honour the King of heaven all whose works are truth and his ways judgment and those that walk in pride he is able to abase Pharaoh Exod. 2 27. The Lord is righteous and I and my people are wicked These Acknowledgments and Confessions come from wicked men as Water out of a Still forced by the fire But if affliction opens the eyes of wicked men surely when we are under Gods afflicting hand we should give him the glory of his Justice and acknowledge that he is clear in all that he brings upon us He takes it ill when we murmure and tax his Judgment Mic. 7. 9. I will bear the indignation of the Lord because I have sinned against him until he plead my cause and execute judgment for me And Lam. 1. 18. The Lord is righteous for I have rebelled against his Commandment And when we submissively stoop and accept of the punishment of our sin after he hath been provoked then God will plead for us Lev. 26. 41. When we stoop humbly under Gods correcting hand and bear it patiently and say God is just in all this then it will succeed well Observe the Justice of God especially his remarkable Judgments upon others The Church is brought in acknowledging of it Rev. 15. 3. Iust and true are thy ways thou King of Saints And Rev. 19. 3. True and righteous are his Iudgments Not that we should sit Crowners upon other mens souls and judge their spiritual condition and misinterpret Providence I look upon it as a great sin of a faction and perverse humors But clearly when mens sins are so great that the Judgments of God have overtaken them we ought to say Iust and true art thou O Lord and just in all thy Iudgments I might shew here is much to keep the Children of God in awe the Lord is a righteous God though they have found mercy and taken sanctuary at his Grace the Lord is impartial in his Justice God that did not spare the Angels when they sinned nor his Son when he was a Sinner by imputation will not spare you though you are the dearly Beloved of his soul Prov. 11. 31. The sinful courses of Gods Children occasion bitterness enough they never venture upon sin but with great loss If Paul give way to a little pride God will humble him If any give way to sin their Pilgrimage will be made uncomfortable Gods hand may be smart and dismal Eli for negligence and indulgence there 's the Ark of God taken his two Sons slain in battel his Daughter in Law dies he himself breaks his Neck O the wonderful Tragedies that sin works in the houses of the Children of God! And David when he intermedled with forbidden fruit was driven from his Palace his Concubines defiled his own Son slain a great many calamities did light upon him Therefore the Children of God have cause to fear for the Lord is a just God and they will find it so here upon earth he hath reserved liberty to visit their iniquity with Rods and their transgression with Scourges I might press you to imitate Gods righteousness 1 Iohn 2. 29. If ye know that he is righteous ye know that every one that doth righteousness is born of God You have a righteous God and here 's the thing you should copy out SERMON CLV PSAL. CXIX VER 138. Thy Testimonies which thou hast commanded are righteous and very faithful IN the former Verse the Prophet had spoken of the righteousness of God now God is essentially righteous and therefore all that proceedeth from him is righteous A Carpenter that hath a Rule without him and a Line to measure his work by may sometimes hit and sometimes miss but if you could suppose a Carpenter the motion of whose hand were his Rule he could never chop amiss So must we conceive of God his Act is his Rule Holiness is his Essence not a superadded quality his righteousness is himself therefore from this righteous God there proceedeth nothing but righteousness and from this faithful God nothing but faith He discovereth his Nature both in the Acts of his Providence and the Institutions of his Word We cannot reason so concerning men that because they are righteous nothing cometh from them but what is righteous because righteousness is not their nature but an adventitious quality therefore good men may make ill Laws for though they be meant for good they may be deceived And sometimes wicked men may make good Laws to ingratiate themselves and for the interest of their affairs but God being essentially necessarily good holy and righteous his Laws are also good holy and true Thy Testimonies which thou hast commanded are righteous and very faithful In the Words observe I. That there is a Revelation of Gods Will in his Word Thy Testimonies II. The Authority wherewith his Revelation is backed Which thou hast commanded III. The intrinsick worth and excellency of these Testimonies it is double They are 1. Righteous 2. Very faithful In the Hebrew righteousness and faithfulness that is very right and very faithful the one word is referred to the Agenda in Religion the other to the Credenda they are worthy to be obeyed
nest it is all but the deceit of the heart and usually we find it to be so in the world Most men are better acquainted with other mens duties rather then their own with the Magistrates duties more than their own and so other mens sins more then their own But it is not so where zeal is unfeigned there it begins at home they will allow nothing in their own hearts that may be contraryto Gods interest and to the soveraignty of his spirit 2. Also in perfecting Holiness The whole business of the spiritual Life must be carried on in warmth and vigor Rom. 12. 11. Fervent in Spirit serving the Lord. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seething hot in spirit Nothing done for God should be done negligently but affectionately To be luke-warm and key-cold that makes no work in Religion But when a man hath a great zeal for God O! then he profits and gets ground then sin decays grace is strengthned love is more rooted in his Heart every day and he doth more for God Paul profited in the Jewish Religion Gal. 1. 14. Why Because he was more zealous then others This is the man that will be the honour of Gods Ordinances that man that will shew forth the vertue and power of Religion when his heart grows warm for God and zealous for God II. Why we ought to look after a great and pure zeal if we have any Love to God and the Law of God and his Ways 1. Why a great zeal 1. Because it is not zeal else if it be not in some good degree for zeal is a great fire and a vehement flame not only Love but vehement Love it must needs be great Cant. 8. 6 7. For Love is as strong as death jealousie is cruel as the Grave Zeal is cruel as the grave read it so many waters cannot quench Love c. Mark our love to the ways of God should be of such a nature such a warm and zealous working of heart towards God that many floods cannot quench it that nothing can bribe it Surely the best things deserve the best affections therefore what ever we do in Religion and for God we should do it with all our might Eccl. 9. 10. 2. Otherwise it will not do the work Such as encreaseth with opposition as fire when you put on more fuel it grows more vehement so unless it be a zeal that grows earnest with discouragement alas it will soon be quenched We shall meet with many discouragements from within and without but when we can resolve with David the more they scoffed and opposed him he would be yet more vile 2 Sam. 6. 22. So the more trouble they meet with in the ways of God the more they will cleave to him and will please God though with the displeasure of men True zeal is enflamed with difficulties As Lime the more water they pour on the more it burns as Nehemiah's Courage it sparkled the more the more it was opposed should such a man as I flee Should I betray the Cause of God This is the true zeal when it sparkles by opposition As Paul the more they perswaded him the more he seemed to be bound in spirit to go to Ierusalem Acts 21. 13. Though they did even break his heart they could not break his purpose Such a zeal as is quenched with every drop of water and goes out with every flout and scorn will never do it therefore we had need have a great zeal that we may harden our selves against all oppositions we meet with in the way 2. It needs to be pure too such a fervent affection had need be right for since it makes men so active and resolute certainly it should go upon clear grounds I shewed before nothing hath done more mischief in the world than wild zeal it is like fire out of its place that sets all the House in a flame it doth not comfort and refresh those that have it but it destroys and consumes all But why must we have pure zeal 1. Because there is a false zeal and a self-seeking zeal which men have while they pretend much Love to God and good of souls but are really hunting after their own interest Gal. 4. 17. They zealously affect you but not well yea they would exclude you that ye might affect them that is they sought to rend their affections from Paul and from their faithful Pastors that they might affect them so he tells us Phil. 1. 15. Some indeed preach Christ even of Envy and Strife There may be a zeal that comes meerly out of Envy and Strife Iehu could say come see my zeal for the Lord 2 Kings 10. 16. 2. This false zeal doth a great deal of mischief It 's a dishonour to God to pretend to him and to put the varnish of our Cause upon God God himself is involved in the deceit Ier. 4. 10. It 's a strange expression to be used to God Ah Lord God surely thou hast greatly deceived this People the false Prophets did it in his name And it divides the Church as well as dishonours God Gal. 4. 17. They would exclude you that ye might affect them The meaning is they would rend you from the Body of the Christian Church and alienate the minds of Gods People so as to devote them to a Faction Phil. 1. 16. They preach Christ of Contention not sincerely supposing to add affliction to my bonds And it hardens the Persons themselves as Iehu boasted of his zeal and it was only self-seeking and the Lord counts it Murder Hosea 1. 4. Use. Have we this Pure zeal such a zeal as David speaks of There are many Notes by which it may be discerned as 1. When injuries done to God and Religion affect us more then injuries done personally to our selves when we carry our selves in an indifferency in our own Cause but not in Gods compare Numb 12. 13. with Exod. 32. 19. Moses could with a Meek Spirit bear all the injuries done to himself but could not contain himself when he saw injury done to God but breaks the Tables 2. When the same Enemies are Gods Enemies and ours David was sensible not of the inhumanity of his Enemies but that which most troubled him was because they were Gods Enemies and forsook his words David was not so much troubled at Absaloms Rebellion as dying in his sins 3. When there 's a Compassion mingled with our Zeal Fleshly Anger is all for destruction holy Anger is for Conversion when they grieve and seek to redress the matter 4. True zeal is Universal it is most against their own sins and the sins of those that are nearest and runs out upon weighty things But those that Tithe Mint and Cummin and neglect weighty things they have not true zeal There are many instances of this false disproportionate zeal of a Conscience taken up for a turn when there 's a partial Conscience in some things men are mighty scrupulous and strain at a Gnat
difficult grievous and irksome to you 'T is love maketh all things pleasant and easie and to go on roundly 1 Iohn 5. 3. For this is the love of God that we keep his Commandments and his Commandments are not grievous A love to the Commands of God will make us do them with chearfulness VVhen a man loves God it will be no grievous thing to serve him 'T is said in the 4th of Nehemiah and the 6. That the Building went on because the People had a mind to the work The building of the Temple was a difficult task to remove the rubbish and carry on such a vast piece of work But they had a mind to the work and then it went on Love to any thing makes it go on sweetly and chearfully as we use to say so in Gods service if we love the work we cannot count it difficult 3. You will never be constant with God without this love An unwilling servant is ever running from his work and he that hath not an heart fixed and set will find discouragement enough in heavens way They fell off that received not the Truth in the love of it 2 Thess. 2. 10. Fear hath Compulsion in it but it will not hold when the fear is worn of but love is a lasting affection when your hearts love holiness and and you love the work for the works sake Third Consideration 'T is not enough to love the word but we must look after the grounds and reasons of this love 1. Because a true love to the word is not blind but rational and may be justified Matth. 11. 19. Wisdom is justified of her Children All that love God and his Truth are able to plead for it If you are not able to shew your grounds and reasons for your love to the word your love is but customary Phil. 1. 9. I pray that your love may abound in all knowledge and judgment Such a love and zeal is commendable as hath a proportionable measure of knowledge going along with it When the Spouse had spoken so much of her beloved the question is propounded Cant. 5. 9. What is thy beloved more then another beloved that thou dost thus charge us Christians should be able to say what is their Christ and what is the Religion they do profess that there 's more in their Religion then in all Religions in the World 2. Because many love it upon wrong reasons there may be a natural and carnal love to spiritual things Look as a religious man in outward things rejoyceth spiritually so a carnal man in spiritual things rejoyceth carnally So Herod rejoyced in Iohns preaching with a humane passion Mark 6. 20. As he was a plausible preacher and a rare and pregnant interpreter of the Law This was but a carnal affection that is thus They may be pleased with notions and elevated strains of wisdom I remember a Moralist gives this similitude A Gallant going into a Garden prizeth Flowers altogether for the beauty of them but a Physician he looks after their use and vertue in Medicine but they both go to look after Flowers So a Godly man delights in the word of God 't is that he may be brought under the power of it and made more holy and heavenly minded But others go to hear an Argument rationally traversed or to hear Cadences of speech and pleasant language 'T is not enough to take a liking to things but we must know why Nay let me tell you that meer forreign and external reasons may sway us to delight in the word when Religion is in request and groweth in fashion and becometh matter of reputation 't is no great matter to be an honourer and admirer of it Simon Magus will be a disciple and turn Christian too when the whole City of Samaria listened to the Apostles and embraced their Doctrine Acts. 8. When there was so great an outward affluence 3. The more we view the grounds and reasons the more our love is encreased 'T is clear the Will and Affections are moved by the understanding and that Ignorance is the cause of the Contempt of the Lords grace If thou knewest the Gift Iohn 4. 10. We Love and Fear and Hate and Joy according to the apprehensions that we have of things And therefore the more knowledge we have the more love Phil. 1. 9. I pray that your love may abound in all Knowledg if thou dost not encrease in knowledge thou wilt never increase in affection 2 Pet. 1. 2. Grace and Peace be multiplyed unto you by the knowledge of God and Iesus Christ our Lord. Now The more these grounds and reasons are drawn forth in the view of Conscience the more thy love is stirred as the more we beat the steel upon the flint the more the sparks fly out Fourth Consideration Of all the grounds and reasons of our love to the word of God the most noble and excellent is to love the Word for its purity 1. Because this sheweth indeed that we are made partakers of the divine Nature 2 Pet. 1. 4. For I pray you mark when we hate evil as evil and love good as good we have the same love and hatred that God hath It sheweth that the soul is changed into the likeness of God when we love a thing for its purity God hath no interest to be advanced by the Creature he loves them more or less as they are near or further off from his glorious being When once we come to love things because they are pure 't is a sign that we have the same love that God hath 2. This argueth a sutableness of heart to what God requireth for things affect us as they sute with us They that are after the flesh savour the things of the flesh Rom. 8. 5. The pure will only delight in pure things but Swine delight in puddles they that have the Spirit of the World they must have worldly pleasure and honour but the pure will delight in the word of God 1 Cor. 2. 14. The natural man receiveth not the things of God and because they are not sutable to him First We love things as sutable to our necessity and then we love them upon interest and afterwards as sutable to our disposition Now it argueth a good frame of heart and a deep sense of Gods interest when we love the word because 't is so pure A man first loves the word customarily because he is born there where that Religion is in fashion and then when he beginneth to have a Conscience he loveth it for pardon and peace as it offers a Saviour his own happiness self love puts him upon seeking after God then afterwards his heart is suted to Gods Will and there is something of kin in his heart to the Will of God revealed without and he loveth it for its suitableness of Nature unto the Will of God 3. To be sure this love is no way questionable but is an undoubted Evidence of right and sound love to
ruine of Bodies and Souls and all that they have Their Mirth is the Mirth of Fools Eccl. 7. 4 5. Their service the sacrifice of Fools Eccl. 5. 1. 2 Sam. 24. 10. I have done very Foolishly Therefore give me Understanding 2. Knowledge is our cure The state of Grace is called a state of Light Eph. 5. 8. Ye were sometimes darkness but now are ye light in the Lord. So that the new estate is described by Light a directive and a perswasive Light 't is very notable in Eph. 5. 14. Arise from the dead and God shall give thee light And Act. 26. 18. To turn them from darkness to light and from the power of Satan to God In our natural estate we are all over darkness slaves to the Prince of darkness doing the works of darkness and were posting on apace into utter darkness and therefore 't is Light must cure us and guide us into a better course Col. 1. 13. Who hath delivered us from the power of darkness and translated us into the kingdom of his dear Son Second Reason is Because of the excellency of Understanding Therefore we should make it our request to God Here are four Considerations 1. Knowledge in the general is Mans Excellency 'T is our priviledge above the Beasts many of them excel us in beauty of Colour in strength and nimbleness and vivacity and long Life and acuteness of sense but we excel them in knowledge And so God hath taught us more than the Beasts of the field Man is a rational Creature his Life standeth in Light Ioh. 1. 4. In him was life and the life was the light of men Other Creatures have Life but not such a Life as is Light are not indowed with a reasonable soul and a faculty of Understanding The more of Knowledge there is increased in us the more of Man there is in us 2. Divine Knowledge is better than all other Knowledge To know Gods Nature and Will to know how God will be pleased and how we may come to injoy him all other knowledge doth but please the Fancy this doth us good to the heart Ier. 9. 23 24. Let not the wise man glory in his wisdom nor the mighty man glory in his might let not the rich man glory in his riches but let him that glorieth glory in this that he understandeth and knoweth me as not in strength so not in natural wisdom Here I may take the Argument of the Text Men do not properly live if they want the Light of Heavenly Wisdom without Divine Knowledge a man is little better than a Beast The Indowment of Reason was not given us meerly to shift for our selves or provide for the animal Life other Creatures do that better by Instinct and natural Sagacity and are contented with less No Mans Life was given him for some other end to know and serve his Maker 3. Of all the knowledge of God Practical knowledge is better than speculative not so much subtlely to be able to discourse of his nature as to obey his Will Ier. 22. 16. He Iudged the cause of the poor and needy was not this to know me saith the Lord The Knowledge of God is not measured by sharpness of Wit but by serious ready practice not strength of Parts but a good and honest Heart so to understand as to keep them Psal. 111. 10. The fear of the Lord is the beginning of Wisdom and a good Understanding have all they that do his Commandments They understand best not who can discourse most subtlely but who live most holily When our Faith is more strong our Reverence of God increased our Obedience more ready then is our Knowledge sound When we follow those Courses which we know God delighteth in Ier. 9. 24. and study to please him in all things 1 Ioh. 2. 4. He that saith I know him and keepeth not his Commandments is a lyar and the truth is not in him He that doth not make Conscience of his Duty he knoweth no such Sovereign Being as God is that hath power to command to save and to destroy Tit. 1. 16. They profess that they know God but in works they deny him So 1 Ioh. 3. 6. Whosoever sinneth hath not seen him nor known him Well then in giving his Word Gods end was not to make trial of their Wits who could most sharply conceive nor of their Memories who could most firmly retain nor of their Eloquence who can most neatly discourse but of their Hearts who will most obediently submit to him that 's knowledge indeed which tendeth to use and practice Scire malum non est malum look as to know evil is not evil for God knoweth evil yet his knowledge is not evil So scire bonum non est bonum to know that which is good doth not make a man good This is the distinction between Understanding and Will the Understanding draweth the Object to its self but the Will is drawn by the Object to it If I understand any thing I am not in a moral sense that which I understand but if I Will any thing or Love any thing I am what I Will and Love This is the difference between the two faculties 4. Transforming Regenerating Saving Knowledge is the best part of Practical knowledge I add this because general knowledge may produce good life or some outward Conformity in the unregenerate 2 Pet. 2. 20. For if after they have escaped the pollutions of the World through the knowledge of the Lord and Saviour Iesus Christ. Those that are destitute of the saving knowledge of Christ they may cleanse their External Conversation by that Rational Conviction though not Spiritual Illumination though strangers to inward Mortification and be unrenewed in Heart yea avoid gross sins perform external Duties O but the lively saving light such as subdueth the Heart to God such as maketh a thorough change in us that 's the best 2 Cor. 3. 18. But we all with open face beholding as in a glass the glory of the Lord are changed into the same Image from glory to glory even as by the Spirit of the Lord. When we so know Christ as to be like him this is like heavens knowledge 1 Ioh. 3. 2. And when he shall appear we shall be like him for we shall see him as he is Common Truths have another efficacy when they understand them by the lively light of the spirit when men know the Torments of Hell so as to flee from them Matth. 3. 7. Flee from wrath to come as a man would out of a ship that is sinking or a house falling so when we see Heaven so as it maketh us seek after it Heb. 4. 1. so to know Christ as to be made like him this will do us good and this is one of Gods best gifts Use. Oh then beg this gift of God Lord give me understanding Eyes Do not beg Riches and Honours and great things in the World but beg for understanding 't is pleasing to God
of Hosts 5. Want of Faith Matth. 11. 28. Come unto me all ye that Labour and are heavy laden and I will give you rest The Woman of Canaan that would take no denial Christ saith O woman great is thy Faith The blind man cryed after the Son of David as we run to a Rich man that is Charitably disposed for an Alms. If we were perswaded that we should be the better for coming to God we should not be so slight and careless in our approaches to him 2. Use. Is to press you to this crying or Holy vehemency in Prayer The Apostle biddeth us to continue instant in Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continue with all your might in Prayer Col. 4. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labouring fervently in Prayer for you The word signifieth to be striving in a Battel and in an Agony for them It hath life in it But what is it 1. When the Heart worketh in prayer as before 2. When you follow the suit and will not give over praying Luk. 18. 1. He spake a Parable to them to this end that men ought always to pray and not to faint Luk. 11. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because of his Importunity he will rise c. The Prophet telleth God plainly what he would do Isa. 62. 1. For Zions sake will I not hold my Peace and for Ierusalems sake I will not rest c. So Iacob Gen. 32. 26. I will not let thee go unless thou Bless me Absque te non recedam 3. When deaf to disappointments and discouragements from without from within from himself from God himself 1 Sam. 12. 23. God forbid that I should sin against the Lord in ceasing to pray for you c. Notwithstanding the many Objections in his heart what God would do to a Rebellious People So Elijah when the Heavens were as Brass and the Clouds as Iron And blind Bartimeus Mark 10. 48. Many charged him that he should hold his Peace but he cryed the more a great deal thou Son of David have mercy on me When God seemeth to cast out prayer to give no answer or a contrary one So Daniel when forbidden to pray Dan. 6. 10. When Daniel knew that the writing was signed he went into his House and prayed three times a day as afore-time He doth not make one suit the less or abate one Jot of his Zeal To cleave to God when he seemeth to Thrust us from him Iob 13. 15. This is an Holy Obstinacy very acceptable unto God The Woman of Canaan standeth fending and proving with Christ till he giveth her satisfaction Then be it unto thee as thou wilt When we turn discouragements into arguments and motives of believing and draw near to Christ the more he seemeth to drive us from him however God wrestle with such for a while it is with a purpose to give Faith the Victory and to yield us himself to do for us what our Souls desire of him You pray and God keepeth silence He answered her not a word Matth. 15. 23. 'T is not said he heard not a word but he answered her not a word these two differ Christ often heareth when he doth not answer his not answering is indeed an answer and speaks this Pray on and continue your Crying still the Door is kept bolted that you may knock again afterwards a Rebuke First he answereth not a word then giveth an answer to the Disciples not to the Woman I am not sent but to the lost sheep of the House of Israel and then it is not meet to take the Childrens bread and to cast it to dogs But she turned the discouragement into an Argument And she said Truth Lord yet the dogs eat of the Crumbs which fall from their Masters Table 4. Holy fervency and vehemency will be argumentative and plead with God as Abraham Gen. 18. 25. Shall not the Iudge of all the earth do right So Iacob Gen. 32. 9. Iacob pleadeth Gods promise Return unto thy Fathers house I will deal well with thee Lord I undertook not this Journey but upon this incouragement The little honour God hath by the Churches Calamities Psal. 44. 12. Isa. 52. 4 5. The Praise God will have from his People Psal. 142. 6. do it as David in the Text I will keep thy Statutes The chief Arguments are Gods Covenant Psal. 74. 22. Arise O God plead thine own Cause remember how the foolish man reproacheth thee daily Have respect to thy Covenant The Merits of Christ. Lord hear for the Lords sake Desire is witty to find out Arguments and Reasoning to enforce the things we sue for But how shall we get it 1. Have a sincere desire to the things asked we will cry for what we value and earnestly desire Prov. 2. 3 4. If thou cryest for knowledge and liftest up thy voice for understanding if thou seek for her as for silver and searchest for her as for hid Treasures Then shalt thou understand the fear of the Lord and find the knowledge of God 2. Be perswaded of the Lords willingness to hear and power to help A Rich and Bountiful person a Beggar will not let him go if he see onely a Rich man Matth. 8. 2. Lord if thou wilt thou canst It is in the power of your hand to help us But is not God willing also Suppose it be an uncertainty yet cry mightily unto God who can tell that he will not repent Ionah 3. 8 9. If there be but a possibility yet try what importunity will do Psal. 57. 2. I will cry unto God most high unto God who performeth all things for me He hath heard once and will again 3. Beg the Assistance of the Spirit our necessities are not sharp enough to quicken our Affections they need the secret influence of Grace it is his work to set us a groaning and crying to God How well are we provided for with an Advocate and Notary Rom. 8. 26. Iude 20. 4. Let us rowse up our selves Isa. 64. 7. There is none that calleth upon thy Name that stirreth up himself to take hold of thee Psal. 57. 8. Awake up my glory awake Psaltery and Harp I my self will awake early We must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stir up the gift of God which is in us 2 Tim. 1. 6. 5. Let us take heed we do not Quench the Spirit 1 Thes. 5. 19. bring deadness on our Hearts by carnal liberty So much enlarged as we are to the Flesh so much streightned in the Spirit where desires are after other things there will be little delight in Prayer 6. The way to be fervent is to be frequent and often with God A Key seldom turned rusts in the Lock The fire of the Sanctuary was never to go out by great interruptions we lose what we have wrought The way of the Lord is strength to the upright but destruction shall be to the Workers of Iniquity Prov. 10. 29. I come now to the Second Qualification With my whole Heart
draw us to the same Fountain of Grace for Pardon and Life to our selves These Examples do more than the Doctrinal declaration because they do not onely shew 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 our selves 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 our selves At first he took us with all our faults and betrothed us unto himself in Loving-kindness and tender Mercy Hosea 2. 19. and therefore he will still do us good freely and bountifully And so we may answer all Objections from Gods wonted goodness towards us When he hath entred 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 Psal. 36. 10. O continue thy loving-kindness unto them that know thee and thy righteousness to the upright in heart When by Experience we have found what it can do for unworthy creatures we may the better expect it should help us upon all occasions 4. The End why God exerciseth it which is his Glory even the glory of his Grace and Loving-kindness That that might be acknowledged and exemplified by those that are partakers of it even to be altogether glorious Eph. 1. 6. To the praise of his glorious grace wherein he hath accepted us in the beloved That it may be owned and esteemed as free and liberal and working of its own accord We only cross Gods End when we do not plead it admire it and esteem it highly and improve it for our Comfort for this is Gods 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 incouragement to ask gracious supplies of God according to his Loving-kindness or upon the account of that Attribute even that his Grace may be more esteemed and exalted in our hearts Psal. 109. 21. But do thou for me O God the Lord for thy names-sake because thy mercy is good deliver thou me 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. Let us meditate often of the Loving-kindness of God of his pitying and pardoning and lovingly intreating poor sinful and broken-hearted creatures that come to him This should be our daily Meditation bonum est primum potentissimum nomen Dei saith Damascene It is the first-born and chiefest name of God We cannot conceive of God by any thing 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 sowre in his restraints still it is a great Temptation yet God is good to Israel Psal. 73. 1. Oh let us fortifie our Hearts with frequent thoughts of his Goodness and Loving-kindness As we should do this every day so especially upon the Sabbath day Psal. 92. 2. I will shew forth thy loving-kindness in the morning and thy faithfulness every night We should do this with all the advantage we can use more especially when we are in his presence conversing with him and ministring before him Psal. 48. 9. We have thought of thy loving-kindness O God in the midst of thy Temple 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 effects 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 loving-kindness and tender Mercy Psal. 107. Whoso is wise and will observe these things even they shall understand the loving-kindness of the Lord. Few regard it or look after it but they that do pry into the course of his dealings shall not be without many instances of Gods love and free favour to them now when you have found it out value it Psal. 63. 3. Because thy loving-kindness is better than life my lips shall praise thee 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 Psal. 138. 2. I will worship towards thy Temple and praise thy name for thy loving-kindness and for thy truth These two are the cause of all we have 't is without any deserving of ours only because we have to do with a gracious and faithful God Isa. 63. 7. I will mention the loving-kindness of the Lord and the praises of the Lord according to all that the Lord hath bestowed on us and the great goodness towards the house of Israel which he hath bestowed on them according to his mercies and according to the multitude of his loving-kindness The Prophet speaketh as if he could never find words enough or pregnant enough to express his sense of Gods gracious dealing so bountifully had he dealt with his People 4. Let us improve this loving-kindness and readiness of Gods Mercy to help penitent Supplicants 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 Psal. 51. 1. Have mercy upon me O God according to thy loving-kindness according unto the multitude of thy tender mercies blot out my transgressions Yea make it a ground of confidence and support Psal. 69. 16. Hear me O Lord for thy loving-kindness is good turn unto me according to the multitude of thy tender mercies 2. In a way of Fear that we may not interrupt the sense of it or stop the current of his good will Psal. 26. 3. Thy loving-kindness is before mine eyes and I have walked in thy truth 'T is the ground of all our Confidence lose not that the Lord taketh notice of them that trust in his goodness Nahum 1. 7. The Lord is good a strong hold in the day of trouble and he knoweth them that trust in him There is one word yet undiscussed According to thy Iudgment Some
uprightness giveth boldness with God in Prayer 1 Ioh. 3. 21. If our heart condemn us not then have we confidence towards God So Paul sheweth he was capable of their Prayers or a fit object of them Heb. 13. 18. Pray for us for we trust we have a good Conscience in all things willing to live honestly It is an error to think that Justification giveth us only comfortable access to God and Sanctification hath no Influence at all upon it We lye in some secret sin then our Plea is spoiled If God give thee an heart to adhere close to him in a constant course of Obedience the more you may be assured to be delivered The joy of our Faith is mightily confirmed by the Conscience of our constant respect and obseryance of the Word of God and firm adherence to him Use. If we would boldly come to God in our streights let us not forget or forsake our Duty nor throw off the profession of Godliness whatever we suffer from men Psal. 44. 17. All this is come upon us yet have we not forgotten thee neither have we dealt falsly in thy Covenant Yea from God though he seem to cast us off taketh no care of us Iob 13. 15. Though he slay me yet I will trust in him Diogenes Laertius telleth us of a Cynick that went to Athens to Antisthenes to be taught by him when often met with a repulse yet still insisted on his request SERMON CLXXII PSALM CXIX VER 154. Plead my cause and deliver me quicken me according to thy Word IN this Verse are three Requests and all backt with one and the same Argument The three Requests are First That God would own his Cause Secondly Deliver him out of his Troubles Thirdly And in the mean time before the Deliverance came Quicken him In the first He intimateth the Right of his Cause and that he was unjustly vexed by wicked men therefore as burdened with their Calumnies he desireth God to undertake his Defence Plead my Cause In the second He representeth the Misery and Helplesness of his Condition therefore as oppressed by Violence he saith Deliver me or as the words will bear Redeem me In the third His own Weakness and readiness to Faint under this burden therefore Quicken me Or in short with respect to the Injustice of his Adversaries Plead my Cause with respect to the Misery of his Condition Deliver me with respect to the weakness and Imbecillity of his own Heart Quicken me God is his Peoples Patron to defend their Cause his Peoples Redeemer to rescue them out of their Troubles the Author and Fountain of their Life to quicken them and support them accordingly we may beg of him as the Psalmist doth here Defence of our Cause the Deliverance of our Persons and the support of our Hearts 2. The Reason and ground of asking according to thy Word This last Clause must be applyed to all the branches of the Prayer plead my Cause according to thy Word deliver me according to thy Word quicken me according to thy Word for God in his Word ingageth for all to be Advocate Redeemer and Fountain of Life This Word that David buildeth upon was either the general Promises made to them that keep the Law or some particular Promise made to himself by the Prophets of that time The sum of all is this If we believe the Word of God to be true we may in a Righteous Cause with Comfort and Confidence ask Defence Deliverance and Support I begin with the First Request Plead my Cause Doctrine When we have to do with unjust and wicked Adversaries we should desire God to plead our Cause or as the Original will bear to judge our Iudgment or contend our Contention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. litiga litem meam So others There is a threefold Cause that cometh usually into debate 1. Inter hominem hominem between Man and Man as between the seed of the Woman and the seed of the Serpent Gen. 3. 15. And I will put enmity between thee and the woman and between thy seed and her seed it shall bruise thy head and thou shalt bruise his heel Those that are born after the Flesh and those that are born after the Spirit Gal. 4. 29. He that was born after the flesh persecuted him that was born after the spirit The Children of God and Men of this World Ioh. 15. 19. If ye were of the world the world would love its own but because ye are not of the world but I have chosen you out of the world therefore the world hateth you As between Wolf and Lamb Raven and Dove this is an old Controversie that will never be reconciled it is often set afoot in Kingdoms in Cities in Towns Ships and Villages and Families and will continue till the Worlds End For while there are two seeds there will be strifes and enmities Now in this quarrel and strife sometimes success is cast on this side sometimes on that as God seeth fit either to favour or to try and correct his Servants usually the World prevaileth being more numerous only let me tell you this Controversie doth not alwayes appear to the World unvailed or bare-faced Enmity to Godliness is such an odious thing in itself and hath so often miscarried that it is not for its interest to appear openly and in its own colours but under the mask and disguise of other pretences which are the more plausibly taken on when the holy Seed have scandalized their Profession and made the way of Truth to be evil spoken of and yet it is the old Enmity and Antipathy still as appeareth by the parties contesting their aims and designs and the means and wayes they use to compass them with scorning of Faith and Piety 2. Inter Hominem Diabolum between Man and the Devil he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Adversary 1 Pet. 5. 8. Your adversary the Devil like a roaring lion walketh about continually seeking whom he may devour and such an Adversary as hath Law of his side and by Law would carry it against all the Children of fallen Adam if there were not a new Court erected where Grace taketh the Throne So Rev. 12. 10. he is called the Accuser of the Brethren but it is our Comfort that as there is an Accuser so there is an Advocate 1 Ioh. 2. 1. If any man sin we have an Advocate with the Father Iesus Christ the Righteous who also is the propitiation for our sins We shall do well to put our Cause into his hands and then it cannot Miscarry Satan will not be more ready to accuse then Christ to plead for us and he hath a greater interest in the Court of Heaven then our Adversary hath stronger Arguments to plead merits to represent therefore make him your Attorney to appear in Court for you 3. Inter Hominem Deum God hath a Controversie with us about the breach of his Law and our undutiful carriage to
him now you can never reason it out with God it was Iobs Presumption to think that he could order his Cause before him Iob 23. 3 4 5. Oh that I knew where I might find him that I might come even to his seat I would order my cause before him and fill my mouth with Arguments I would know the words which he would answer me and understand what he would say unto me No there is no trusting to the equity of our Cause or hope to clear our selves before Gods Judgment-seat we have no way left but submitting and humbling our selves and suing out our pardon in a Broken-hearted manner no way but yielding to the Justice of the first Covenant and putting in the Plea of Favour and Grace according to the second Psal. 130. 3 4. If thou Lord shouldest mark iniquity O Lord who can stand but there is forgiveness with thee that thou mayest be feared If you deny or excuse sin you stick to the first Covenant and plead Innocency and then God will deal with you according to the Tenour of strict Justice but if you humbly confess sin and acknowledge your guiltiness and shame then you may plead Mercy Justice dealeth with the Innocent Mercy with the Guilty We speak now of the first of the strife between Men and Men or the seed of the Woman and the seed of the Serpent who do not only oppress them by Violence but seem to have a Plea against them in Law because of the seeming Justice of their quarrel and the Calumnies and Slaunders wherewith they burden their Cause Therefore David beggeth God to plead his Cause for him and elsewhere that God would stand by him not only as a Champion and Second but as a Patron and Advocate Psal. 35. 1. Plead my cause against them that strive with me fight against them that fight against me as they alledge false things against him and condemn him as being in an evil Cause and evil way so plead my Cause against them that strive with me as they opposed him with Violence so fight against them that fight against me In this Point I. The Nature of Gods pleading our Cause II. The Necessity of it III. What hopes there are that he will plead the Cause of his People I. The Nature of this Pleading would first be explained and here 1. In what Quality God pleadeth for us in all Judicial proceedings there are the principal contending Persons and those are called ultor reus the Plaintiff and Defendant and the manner of proceeding in Judgment is that the Plaintiff bringeth forth his Bill and the Defendant his Answer but besides these principal contending Persons there are the Witnesses the Advocate the Judge Now in some sense God might be all these Testis Advocatus Iudex without any wrong and unjustice Our Witness to attest for us as he knoweth all things and knoweth our hearts for as to such do the Saints often appeal to him Our Advocate to plead for us for he is tender of the credit of his People and hath undertaken to preserve them from the strife of Tongues Psal. 31. 20. Thou shalt hide them in the secreet of thy presence from the pride of Men thou shalt keep them secretly in thy Pavilion from the strife of Tongues As a Judge to give sentence in our behalf or such a Decree whereby the Adversary may be convinced of our righteous cause and our innocency cleared and all this may be called Gods pleading either as Testis Advocatus or Iudex But I rather confine it to the last God's pleading is rather as a Judge not as Advocatus but as Patronus that is a more proper and honourable Name Zonaras tells us that the Romans called their Patrons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it was enacted in the Law of the twelve Tables si Patronus clienti fraudem fecerit sacer esto If any man had deceived his Client he was accursed devoted to slaughter and any man might kill him Clientes quasi colentes Patroni quasi Patres saith Servius So that to deceive a Client was as to deceive a Son This was begun by Romulus who commended the common People and worser sort to the Nobles leaving every Man his liberty to choose whom he would for his Patron and that defence of them was called Patronage and the jus patronatus during this Constitution consisted in these Duties and Offices they were to defend the Poor in Judgment to answer for them in all points of Law they were to take care of them that none might wrong them present or absent they were omnem accusatoris impetum sustinere and this jus patronatus was of such Authority among the Ancients that Marcus Cato telleth us that first the name of Father was most sacred next that of Patron It were long to say all that might be said of them this is enough that their principal work was to be present at all causes wherein their poor Client was concerned and to appear for him and defend him as they would their own cause Advocates were taken in afterward when Laws were multiplied to suggest what was Law they were men skilful in the Law See Halls Lexicon Now thus it is God pleads the cause of his People as their Patron who hath taken them into his Tutelage and Clientship not as Interceder but Defender They have betaken themselves to his Tuition and desire to honour and serve him God will therefore take part with them against their Enemies He doth not only hear pleas and debates on either side but interposeth as the Patron and chief party concerned in the strife and having withal the Power of a Judge will pass Sentence on their behalf and see it executed 2. The manner of Gods pleading it is not a Verbal or Vocal but a Real and Active Plea God pleadeth not by Words but by Deeds by his Judgments and powerful Providence righting the wrongs done to them For since as I said there concur in God the Relations of Iudex and Patronus he maketh the one serviceable to the other as their Patronus he owneth the cause taketh it upon himself as the answerable party and then useth his Judicial power in defence of his People Now the property of a Judge is to pronounce sentence and then to put his sentence in Execution God hath pronounced sentence in his Word and he puts the sentence in Execution in his Providence and that is Gods Pleading Many times there is sententia lata but dilata long ago was sentence past but it is not speedily executed Eccl. 8. 11. Because sentence is not speedily executed upon an evil doer therefore do they vaunt and insult over his People as if God had forsaken and disclaimed them and would never more own their cause and quarrel but when God seeth fit to appear and to shew himself in this mixt Relation of Judge and Patron the World will have other thoughts of their Cause and therefore Isa. 3. 13. The Lord standeth up
therefore though God will give sufficient means of Conviction yet not always such evident marks of his Favour to the best Cause in Temporal things as that mere sense shall lead them to embrace it No he will onely set a good Cause a-foot and then suffer it to be exposed to the hatred of the World and sometimes to be over-born as to any Temporal Interest it can get that the mere Evidence and Love of Truth may gain men and not any secular motives All the countenance and owning God will give to it is by infusing Courage and Constancy to his Servants to suffer for it and so they overcome by the blood of the Lamb and not loving their Lives to the Death Rev. 12. 11. he speaketh of such a time when the Church seemeth weakest like a poor woman Travelling and her Enemies seem strongest like a great Red Dragon ready to devour the Child assoon as born Now though at such a time the Church is overcoming and the Devil and his Instruments are but pulling down their own Throne and establishing Christs while they are shedding the Blood of his Saints Yet none of this appeareth and is visibly to be seen Though suffering be a sealing and ratifying of the Truth yet to the Worlds eye it seemeth a suppressing and over-bearing of it Therefore few will own such a despised hated persecuted way and the difficulty is the greater when there is much of Gods Truth owned by the persecuting side and the contest is not about the main of Christianity but some lesser Truths and so the opposition is more disguised then certainly it may be said Isa. 59. 4. None calleth for Iustice nor any pleadeth for Truth all half Friends are discouraged therefore nothing is left the people of God but their Prayers Lord plead my cause David in the Text appealeth to Gods Judgment when he was deserted by men burdened by prejudices oppressed by mans wrong Judgment So often Gods People are not able to defend themselves and few in the World will own them or be Advocates for them then God will take their cause in hand In the Civil Law if a man could not get an Advocate metu adversarii the Judge was to appoint him one to plead for him So God taketh notice of his Peoples Condition Ier. 30. 13. There is none to plead thy cause that thou mayst be bound up Often among men none can or dareth undertake the defence and patronage of oppressed Right 2. Though we have a good Cause and hopeful Instruments yet we cannot plead it with any effect till God shew himself from heaven Nay though the Cause be never so right and just and Instruments and Means hopeful yet it requireth God's power to keep it a-foot For the justice of the Cause must not be relyed on nor probable means rested in but God must have the Trust of the Cause and the Glory of maintaining it otherwise by our own ill managing or by some secret and unseen opposition it will Miscarry Psal. 9. 4. Thou â—…st maintained my right and my cause thou satest in the Throne judging right This is a work wherein God will be seen while it is in agitation or under decision God will have the Trust and when it is over he will have all the Glory III. What Hopes or Grounds there are to expect that God will plead the Cause of his People 1. He can 2. He will Infinite Power and infinite Justice can do it 1. He can The Lord is able he that pleadeth our Cause hath infinite Power Prov. 23. 11. Their Redeemer is mighty he shall plead their cause with thee It is easie to bear down a few afflicted Creatures that have no strength or heart to oppose being in bonds and under oppression but there is a mighty God who when he pleadeth any ones cause he will do it to the purpose really and effectually delivering them for whom he pleadeth Ier. 50. 34. Their Redeemer is strong the Lord of Hosts is his name he will throughly plead their Cause that he may give rest to the land and disquiet the inhabitants of Babylon 2. He will Considering 1. Their Relation to God 2. God's Relation to them and to the whole World 1. Because of their Relation to him the Dominus the Lord whom they had chosen was to be their Patronus they that have put themselves under Gods Protection and are faithful to him keeping close to his Word he will plead their cause and manage it as his own Isa. 51. 22. Thus saith thy Lord the Lord and thy God that pleadeth the cause of his people Behold I have taken out of thy hand the cup of trembling even the dregs of the cup of my fary thou shalt no more drink it again He being their Soveraign Lord had undertaken to protect his Servants he counteth the wrongs done to them done to himself Acts 9. 4. Saul Saul why persecutest thou me Especially since molested for his Truth 2. Because of his Relation to them he is the Supream Potentate and the righteous Judge of the World and so bound by his office to defend the weak and innocent when oppressed Psal. 146. 7. He executeth judgment for the opppressed those that should maintain Right upon Earth and punish Wrongs are often prevaricators but the Judge of all the Earth will do Right he is an impartial Judge and will maintain the cause of his People Prov. 22. 22 23. Rob not the poor because he is poor neither oppress the afflicted in the gate For the Lord will plead their cause and spoil the soul of those that spoiled them Though no Relation to him yet if poor if afflicted if destitute of humane help the Lord taketh himself to be the Patron of all such much more his People Use. I. To rebuke our Fears and Mis-giving of Heart When we see the best men go to the Walls and to be made objects of Scorn and Spight we are apt to say as the Church doth in the Prophet Isaiah Chap. 40. 27. My way is â—…id from the Lord and my judgment is passed over from my God that is in effect that God doth wholly neglect them and will not plead their Cause Oh no! he knoweth what strife there is between us and our Adversaries and how good our Cause is and how much he is concerned in it onely we must wait his leisure and bear his Indignation until he plead True submission to God ought to prescribe no day to him but referr all to his Will Use. II. Let us commit our Cause to the Lord as the expression is Iob 5. 8. I would seek unto God and unto God would I commit my cause who is the Friend and Advocate of the Afflicted and hath promised to be so and to keep us from the hand of the wicked and the mouth of the wicked from their hand and violence so far as it shall be for his Glory Isa. 49. 25. I will contend with him that contendeth with thee and I
will save thy Children And from the mouth of the wicked Psal. 5. 15. He saveth the poor from the sword and from their mouth and from the hand of the mighty From slanders that may endanger their Life and Credit So ver 21. Thou shalt be hid from the scourge of the Tongue from their bitter reproaches Therefore commit your cause to God But then 1. Be sure that your Cause be good for God will not be the Patron of Sin unless he hath passed sentence for us in his Word it is boldness to appeal to him as Baalam that would hire God by sacrifices to Curse his People Hasty Appeals to God in our passion and revengeful humours are a great dishonour to him Sarah Appealed Gen. 15. 3. The Lord judge between me and thee And David Appealed 1 Sam. 24. 15. The Lord therefore be judge and judge between thee and me and see and plead my cause and deliver me out of thy hand But there was more of justice in Davids Appeal in the case between him and Saul than in Sarahs Appeal in the case between her and Abraham it would have been ill for her if God had taken her at her word it sheweth that even Gods Children are too apt to intitle him to their private passions 2. Let us be sure that there be no Controversie between God and our Persons when yet our Cause is good The Israelites had a good Cause Iudges 20. but there was once and again a great slaughter made of them before they had reconciled themselves to God There must be a good Conscience as well as a good Cause otherwise God will plead his Controversie against us before he will plead our Controversie against our Enemies Ier. 2. 35. yet thou sayest because I am innocent surely his anger will turn from me behold I will plead with thee because thou sayest I have not sinned Because we have a good Cause we think God hath no cause to be angry with us therefore he will first plead in Judgment against us So Hos. 12. 2. The Lord hath also a controversie with Iudah and will punish Iacob according to his wayes according to his doings will he recompence him Though God may approve what is right in Worship and Profession yet he will punish our shameful disorders and unanswerable walking in his People 3. Let us Pray in a right manner with Confidence with Earnestness 1. Confidence that God will plead our Cause when he seeth it good and for his own Glory whether there be any likelyhood of it yea or no for he hath promised to support the weak and humble and protect the innocent against their Oppressors Psal. 140. 12. I know that the Lord will maintain the cause of the afflicted and the right of the poor God is party with you not against you and leave him to his own wayes and means Faith should support us when sense yieldeth little comfort and hope He knoweth how to justifie your Cause and deliver your Persons and you should know that he will do it and can do it though the way be not evident to you and God seem to sit still for a while 2. Earnestly Oh be not cold in the Churches suit if you be Sions Friends and are willing to take share and lot with Gods people awaken him by your incessant cryes Nay it is God's Cause Psal. 74. 22. Arise O Lord plead thine own cause remember how the foolish man reproacheth thee dayly The Godly are not maligned for their Sins but their Righteousness So Psal. 35. 23. Stir up thy self and awake to my Iudgment even unto my cause my God and my Lord. There is a long suit depending between the Church of God and her Enemies desire that God would determine it and declare what is Right and what is Wrong Secondly He beggeth God in the Text to Redeem or Deliver him the Word in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the usual word for Goel Redeemer the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ransom me Here he craveth that as his Cause might be in safety so his Person Doctrine We may beg a Deliverance or a Release from our Troubles provided we do not beg it out of an impatiency of the Flesh but a desire of Gods Glory God delights to be imployed in this work what hath he been doing all along in all Ages of the World but delivering his People from those that oppressed them He delivered Iacob from the Fury of Esau Ioseph from the Malice of his Brethren Gen. 37. 21. And Reuben heard it and he delivered him out of their hands saying let us not kill him Daniel from the Lions Den Dan. 6. 22. My God hath sent his Angel and hath shut the Lions mouths that they have not hurt me forasmuch as before him innocency was found in me and also before thee O King have I done no hurt Peter from Prison Acts 12. 11. And when Peter was come to himself he said now I know of a surety that the Lord hath sent his Angel and hath delivered me out of the hand of Herod and from all the expectation of the people of the Iews And will not he do the like for his suffering Servants how came his hand to be out He delivered Israel out of Egypt out of Babylon he can do it again it doth not cost him much labour Psal. 68. 2. As smoke is driven away so drive them away as wax melteth before the fire so let the wicked perish at the presence of God Therefore refer your deliverance to God and when you are in a way of Duty be not thoughtful about it there is a price payed for it Christ redeemed us from Temporal Adversity so far as it may be a snare to us God hath his Times we may see it unless he hath a mind to sweep away the unthankful and froward generation that provoked him to so much Anger Numb 14. 22 23. Because all those men that have seen my glory and my miracles which I did in Egypt in the wilderness and have tempted me now these ten times and have not hearkned unto my voice surely they shall not see the land which I sware unto their Fathers neither shall any of them that provoked me see it Ier. 29. 31 32. Thus saith the Lord concerning Shemaiah the Nehelamite because that Shemaiah hath prophesied unto you and I sent him not and he caused you to trust in a lye therefore thus saith the Lord behold I will punish Shemaiah the Nehelamite and his seed he shall not have a man to dwell among this people neither shall he behold the good that I will do for my People saith the Lord because he hath taught Rebellion against the Lord. It may be we may be more broken and afflicted first Deut. 32. 36. For the Lord shall judge his people and repent himself for his servants when he seeth that their power is gone and there is none shut up or left Oh let us desire to see the good of
seriously give up our selves to the observation of Gods Will and attend upon this work Thus wicked men do not seek it is the least of their Cares Psal. 73. 27. Lo all they that are far from thee shall perish The whole stream and course of their Affections Lives and Actions do run from God to the Creature they care not whether they please God yea or no Prov. 19. 16. He that keepeth the Commandments keepeth his own soul but he that despiseth his ways shall dye He slights his way that goeth on as his own heart leadeth him as a Traveller that regardeth not to choose his way but goeth through thick and thin he despiseth his way so he that careth not whether his way be pure or filthy Well then the sum is wicked men care not to know and obey Gods Word II. Reasons Why they are wicked that do not seek Gods Statutes 1. Because Omissions where they are of Duties absolutely necessary and total and universal and do necessarily draw sins of Commission along with them do argue a state of wickedness but such is the Case here to live in a known sin whether of Omission or Commission is damnable Iam. 4. 17. To him that knoweth to do good and doeth it not to him it is sin but especially when Total c. The wicked are thus described them that forget God Psal. 9. 17. The wicked shall be turned into Hell and all the Nations that forget God Iob 8. 13. So are the paths of all that forget God Psal. 50. 22. Now consider this ye that forget God left I tear you in pieces and there be none to deliver This sayeth a man open to all Sin and maketh way for his Destruction So Zeph. 1. 6. They have not sought the Lord nor enquired after him that is enough to damn them if they do not break out into Excess 2. Because they are guilty of great wrong to God and to their own Souls 1. To God It is a Contempt of his Authority when men will not study to know and do his declared Will that is make it their business to do so For it is a great slighting of him looking upon his direction as of little importance Hos. 8. 12. I have written to him the great things of my law but they were counted as a strange thing and therefore were strangers to it as if there were no danger in walking contrary to it 2. To themselves Gods Statutes concern our Salvation as well as his own Glory Luk. 7. 30. The Pharisees and Lawyers rejected the counsel of God against themselves Thus a wicked man is Felo de se. Prov. 8. 35 36. Whose findeth me findeth life and shall obtain favour of the Lord but he that sinneth against me wrongeth his own soul all they that hate me love Death Use. I. You see now who are far from Salvation they that do not study the Word of God to conform themselves thereunto Use. II. Let us be sure to be far from the disposition of the Wicked let us with all our hearts seek to comply with the Precepts of God and be more diligent and earnest in bringing our hearts to a true Scriptural Holiness that we may not be in this danger Motives 1. From the excellency of these Statutes to be employed in the service of God is the greatest honour and the most blessed Life upon Earth if it be irksome it is a sign of a Disease and some great Distemper or Inclination to some base dreggy delights of the Flesh if the Soul were rightly constituted it would be our greatest pleasure honour and content other work spendeth our strength this increaseth it the way of the Lord is strength to the upright 2. From Salvation it is great sure near Great both as to Body and Soul Sure Gods Word past is unalterable Near should we faint in the sight of our Country and be sluggish and negligent when heaven is at hand 3. There is present content in the sight of our Qualification and clear distinction from the wicked SERMON CLXXIV PSALM CXIX VER 156. Great are thy tender Mercies O Lord quicken me according to thy Iudgments IN the former Verse we presented you with the Judgment of God against the wicked we shall now present you with a more comfortable Argument his Mercies to his people When ever we think or speak of the Damnable Condition of the Wicked we should remember the Grace of God that hath made the difference between us and them We were no better by Nature than they only Mercy interposed for our rescue and snatched us as brands out of the burning So here David flyeth to Gods Mercy as the original Cause of all that he had or hoped for from him great are thy tender mercies O Lord c. In the words there is I. An Eulogy or an Ascription of Praise to God Great are thy tender mercies O Lord. II. A Prayer Quicken me according to thy Iudgments The one maketh way for the other for because Gods Mercies are so great therefore he is incouraged to come unto him for help In the Eulogy we have the thing praised Gods Mercy 'T is set forth by a double adjunct one taken from the Quality the other from the Quantity From the Quality 't is Tender and Bowel-Mercy from the Quantity 't is great Or the word may be rendered many the Mercies of God as one saith are many and Motherlike Having layed this Foundation for his hope the Man of God proceedeth to his Prayer which is our second branch where you have the Request Quicken me the Argument according to thy Iudgments that is thy Promises in the New Covenant as we before explained the word Those Premises are called Judgments because they are Rules of proceeding in the New Court which God hath set up Many things might be observed from these words 1. That the Primary Cause of all that we have and expect from God is his Mercy The Man of God beginneth here when he expected different usage from the wicked or that God should deal with him in another manner than with them 2. That this Mercy is so great and large that it is every way sufficient for our help 3. The Termes and Rules according to which we are to expect this Mercy are set forth in the New Covenant where God hath bound himself to shew Mercy to his People upon such Conditions as are there specified So that this Covenant doth inform us and assure us both of Gods Mercy and Gods Quickning 4. One special New-Covenant-blessing is the preservation of the Life of grace in our Souls There is a great necessity of it because in the spiritual life we are subject to fainting and the Children of God have a great value and esteem for it for they are more sensible of Soul-distempers than other men and when they see others stark dead in Trespasses and Sin they are the more displeased with their own remaining deadness and therefore would have the
powerful to Convert from one Religion to another from one state to another 1. From one Religion to another have any of the nations changed their gods Ier. 2. 11. there needs much ado to bring men from a false Religion wherein they have been brought up how vain and foolish soever it be yet this power the Word hath Though the Doctrine of a Crucified Christ were so distastful partly as now drawing men from their old Temples and Altars and Ceremonies wherein they were educated especially as incredible offering Life by one that died and partly as contrary to the carnal Gust as requiring Duties distastful to flesh and blood and ingaging in Troubles and Persecutions yet it prevailed 2. Converting men from a state of Nature to a state of Grace so that they are as it were born To bring men to hate what they naturally love and love what we naturally hate 't is hard to alter the nature of things Isa. 11. 6. To quicken the Dead to purifie the Unclean confirm the Weak to meeken the Proud and Passionate Oh who would not reverence such a Word such a Law and Doctrine as can do all this yet this and much more hath the Word done 3. It s Authority Eccl. 8. 3 4. Where the word of a King is there is power or Authority to back it how is it where God's is We reckon not of the words of a private Person though never so wise Eccl. 9. 14 15 16. The poor mans wisdom is despised and his words are not heard Where the command of a King cometh it cometh with Authority for he hath power to back it and to avenge himself on whosoever shall contradict it but wise counsel where there is no Authority to enforce it is little regarded but now with God is Soveraign Majesty and in his Word wherein Sentence is pronounced concerning every Person and Action according to which Judgment doth proceed and will be executed 2. Reason is taken from the matter of the Word 't is direction about our Everlasting concernments Deut. 32. 46 47. Set your hearts unto all the things which I command you this day for it is not a vain thing it is your life In a matter of Life and death a man cannot be too exact and nice yea in the obedience or disobedience of the Word Life or Death Eternal is concerned yea in every action morally considered the Word telleth you what is the Merit of it and what will be the Event or an evil or a good estate Man would fain know his destiny whether happy or miserable here you may know whether you shall live for ever with God Man in his Laws doth not Threaten or Promise beyond his Power his Power reacheth to mens outward Estate and no further and is only limited to the bounds of the present Life therefore the sanction of their Laws are never extended beyond the Promises or Threats of present and outward Good to give or take away mens Liberty Wealth Estate Life at most But God Threatneth everlasting Fire Matth. 25. 41. Promiseth an Inheritance Immortal 1 Pet. 1. 4. As God commandeth inward Holiness Righteousness Love so Eternal Rewards and Eternal Penalties things that concern us more nearly than Estates Liberties Peace yea our Lives themselves 3. Reason Because of the profit of standing in Awe of the Word 1. It fortifieth us and preserveth us in such Temptations as arise from the Fear of Man where there is a Reverence and Awfulness of Gods Word the greater Awe overcometh the less In such a Temptation a Man may miscarry two ways by Distrust of God and Disobedience to him The one is the Cause of the other Now that we may not distrust him 't is good to set Fear against Fear God against the Creature Ier. 1. 8. Be not afraid of their face for I am with thee to deliver thee saith the Lord. His powerful Protection should incourage us against their wrathful disposition Isa. 51. 12 13. Who art thou that thou shouldest be afraid of a man that shall die and the son of man that shall be as grass and forgettest the Lord thy Maker The Immortal and Almighty God is able to bear us out a due sense of the Power of the Almighty checketh the Fear of Men. Or by Disobedience we dishonour him certainly a gracious heart feareth more to offend God than to fall into any Temporal inconvenience Isa. 8. 12 13. Neither fear ye their fear nor be afraid but sanctifie the Lord of hosts himself and let him be your fear and dread 1 Pet. 3. 14 15. But if ye suffer for righteousness sake happy are ye and be not afraid of their terrour but sanctifie the Lord God in your hearts But let him be your Fear and your Dread Be afraid to offend so Holy a Majesty the Countenance of Princes is very awful unto Men but the Fear of Gods Wrath should overcome the fear of Mans Displeasure even of the Greatest Heb. 11. 27. He feared not the wrath of the king because he saw him that was invisible 2. It maketh a man sincere When a Man standeth in Awe of the Word he obeyeth in Presence and Absence Phil. 2. 12. and avoideth secret as well as open Sins Gen. 39. 9. Sins of Thought as well as in Deed. Heart-sins which the Laws of Men cannot take hold of but the Fear of God is in stead of all Laws 2 Cor. 1. 12. Conscience is to them more than shame of men Something without keepeth back wickedmen but something within the Godly Abners question was not good how shall I hold up my face to thy brother Ioah 2 Sam. 2. 22. he should have said how shall I hold up my face to the Lord thy God Though an upright man might do wickedly uncontrouled of man and no body seeth him or punisheth him yet Reverence of God and his Word restraineth him 3. It maketh a man punctual and exact when afraid to do any thing contrary to Gods revealed Will 't is Universal and 't is Powerful 'T is Universal the Soul that maketh Conscience of the Word is more thorough in Obedience there will be failings but for the main his Heart is sound with God and lesser failings are retracted by Repentance Psal. 141. 1 2. And Powerful stand in Awe and sin not Psal. 4. 4. this will cause us to stop in an evil Course on the remembrance of our Duty as Davids Heart smote him when he cut off the Lap of Sauls Garment Some think the Text then verified my heart standeth in Awe of thy Word a Commandment was in his way Use. I. Is to shew us what frame of Spirit they are under who despise the Word 1. All do so who Deliberately and Voluntarily prefer their own Will before the Will of God 2 Sam. 12. 9. Wherefore hast thou sinned in despising the commandment They obeyed their own inclination whatever the Word saith to the contrary Despising the commandment is the root of all Sin as Formality of wilful
was not hearty and durable but only formal and Temporary 2 Because they take all occasions to inlarge themselves out of the stocks of Conscience and as soon as their fear is worn off away go all their Religious Pangs and thoughts of the other World and care about it How often is this verisied by daily Experience Many that were frightned into a course of Religion went on from Duty to Duty out of a Fear of being Damned but their Hearts were another way but afterwards they cast off all when they have sinned away these Fears As Herod feared Iohn and afterwards put him to death Mark 6. 19 20. Yea all the while they did good they had rather do otherwise if they durst and therefore did but watch the occasion to fly out 3 Because men of this frame dispute away Duties rather than practice them and are quarrelling at those things which the new Nature would sufficiently incline them unto if they had it In the New Testament God much trusts Love and the number and length of Duties is not stated so exactly because where the Love of God prevaileth in the Heart men will take all occasions of glorifying God and edifying themselves But when men quarrel How do you prove it to be my Duty to do so much and to give so much when the Duty its self is instituted Love will make God a reasonable allowance and not stand questioning how do you prove it to be my Duty to pray so often in my Family or in secret or hear so many Sermons which our constant necessities do loudly call for Men that have a love to a thing will take all occasions to enjoy it or be conversant about it and a willing heart is liberal and open to God and is rather disputing the restraint than the Command how do you prove it is not my Duty and is loth to be kept back from its delight 3. Some do good out of Craft and Design there is some By-end is the cause as Iehu was not so much Zealous for God as his own Interests 2 King 10. 16. And our Lord telleth us of some that make long Prayers to devour Widows Houses Matth. 23. 14. made Piety a colour and pretext to Oppression and that they might be trusted took as a shew of great Devotion And of this strain were those that followed Christ for the Loaves Ioh. 6. 20. To be fed with a Miracle and to live a life of sloth and ease God never set any good thing afoot but some temporal Interest grew upon it with which men were swayed more than with what belongeth to God Use. II. Is to perswade you to choose Gods Precepts I have chosen thy Precepts said the man of God To this end I shall give you both Motives and Directions Motives why you should choose them and then Directions in what manner things are to be attended upon in your choice First For the Motives 1. Choose them because they are Gods to whom you are indebted for Life Being and all things Shall we not obey him that made us and in whom still we live move and have our being We are debtors to him for all that we have and truly we cannot have a better Master He was angry with his People that when the Beasts would own their Benefactors that his People would not own him from whom they had all things Isa. 1. 3. The Brute-beasts the dullest of them the Oxe and the Ass are willing to serve those that feed them and pay a kind of gratitude and shall not we own God Every day your health strength and comforts come out of his hands so every nights Rest and Ease and after this can you sin against God that keeps you by Night and by day 2. These Precepts are all holy just and good What is it the Lord requires of you but to love him and serve him and fear him and forbear those things which hurt the Soul thus he speaks to Israel Deut. 10. 12. Surely these commands are not unreasonable nor grevious You dare not say sin is better that it is more profitable to please the flesh and to wallow in and seek after worldly things O why then dost thou not choose Gods Precepts before the work which Satan would put thee upon for these Precepts commend themselves by their own Evidence 3. In keeping them there 's a great deal of benefit 1. For the present there 's a deal of Comfort and Peace to be be found in the ways of God If there were no reward of Heaven yet there 's such comfort and peace that attends holy living even as heat from the fire that certainly this should draw our choice All her ways are ways of pleasantness Prov. 3. 17. And again the Prophet tells you the fruit of righteousness is peace A man that doth evil hath a sting in his Conscience and a wound in his own Soul But every good action is followed with a Serenity of Mind and an approbation from the heart of him thar doth it Nay you shall not only have Peace but Joy in the Holy Ghost for if you walk in the fear of God you walk in the comforts of his Spirit Acts 9. 31. And the Kingdom of God stands in Righteousness and Peace ay and a distinct Priviledge Joy in the Holy Ghost Rom. 14. 17. What 's the difference between Peace and Joy in the Holy Ghost Peace is a Tranquility of mind resulting from the rectitude of our actions but this joy is an impression of the comforting Spirit This Joy it hath God for its Author he puts it into our hearts therefore it will more affect us then the bare Act of our natural faculties Peace it is an acquittance from Conscience but Joy in the Holy Ghost it is and Acquittance from God who is our Supream Judge and is the beginning of that endless joy which he hath prepared for them that love him in Heaven 2. For the future and final reward that is great and glorious indeed Surely the Glory of the Everlasting Kingdom should invite us to choose Gods Precepts whatever it may cost us to keep them for in choosing Holiness you choose Life and in choosing the ways of God you choose the heavenly inheritance which is the certain end and issue of them So Prov. 8. 35 36. Whoso findeth me findeth Life and obtaineth favour of the Lord But he that sinneth against me wrongeth his own Soul all they that hate me love death Christians when you are about choosing these are the terms propounded to you and they should be seriously weighed by us Evil and Death Good and Life will you choose Sin and Death or Holiness and Life Is the Pleasures of the Flesh for a few hours better then the endless Joy of the Saints If you believe Heaven and hell as you profess to do why should you stand demurring are you content to be thrust out from the presence of the Lord with the Devil and his Angels into unquenchable
Flames for a little contentment here in the World for a little ease and delight here given to your carnal Nature Is an Earthly Life that you cannot long hold more valuable then an Eternal Heaven you shall enjoy for ever no let us go to heaven though we get thither with many pains and sufferings If you forsake all not only in Vow and Purpose but Actually and in Deed yet still you have something better you shall be no looser in the end you shall so choose the blessed God and live with him for evermore and be fill'd with his Love as full as you can hold and be employed in his service and all this in an Eternal Perfection and glorified Estate 4. Motive Choose for you will never have cause to repent of your choice The Lord stands upon his Justification is very tender of giving his People any Cause to repent of his service Micah 6. 3. O my people what have I done unto thee and wherein have I wearied thee testifie against me Pray what hurt hath Holiness done you Who was ever the better for sinning or who was the worse for Holiness There was none that ever made a carnal choice but first or last they had cause to repent of it either they repent of it in a kindly manner while they may mend the matter or else they shall repent for ever in Misery but who ever repented of his Repentance or cursed the day of his new Birth To whom ever was it any grief of heart that they were acquainted with God and Christ or the way that leadeth unto life who dieth the sweeter death or who repents of their choice then the serious or the carnal Oh they that have chosen the World they cry out how the World hath deceived them but never any repented of choosing God and the wayes of God Let these things perswade you to choose his Precepts Secondly For Directions 1. In Choosing the Object is to be regarded Gods Precepts indefinitely all of them not one excepted the smallest as well as the greatest the troublesome as well as the easie the most neglected as well as the most observed we must choose all Gods Precepts not abate any thing but especially the main or the essential Precepts of Christianity or the Fundamental points of the Covenant Now the Question is What 's the Fundamental Point of the Covenant Truly that 's known by the form of Baptisme Baptisme is the solemn Seal of entring into Covenant with God it 's the Seal of our initiation or first entrance into Covenant with God Mat. 28. 19. Now what is it to be Baptised in the name of the Father Son and Holy Ghost when you first choose the ways of God here you must begin you must close with Father Son and Holy Ghost heartily take them to be your God that is you must close with God the Father as your All-sufficient Portion or chiefest happiness to be loved above all and also as your highest Lord that he may be served pleased and obeyed above all Well and in the name of the Son that is Jesus Christ he must be taken as your Saviour and Redeemer to bring you to God and to reconcile you to him And to be Baptised in the name of the Holy Ghost is this to take him as your Sanctifier Guide and Comforter to make you a holy people to God to cleanse your hearts from sin to write all Gods Laws upon your Hearts and put them into your Minds and to guide you by the Word and Ordinances to everlasting Life This is the main thing that is first to be minded because it contains all and doth necessarily infer the rest for otherwise to be resolute in some by-point of Religion though it be right this is but the Obstinacy of a Faction not the constancy of a Christian Zeal 2. As you must look to the Object of this choice so to the Causes of it and what are they An Enlightned Mind a renewed Heart a Love to God and then the Spirit of God enlightning and inclining our Hearts 1. An Enlightned Mind is a cause of choosing the ways of God when the Lord hath taught us his Precepts an enlightned mind discovers a beauty and amiableness in the ways of God Psal. 119. 128. I esteem all thy Precepts to be right and they are the rejoycing of my soul. 2. A Renewed Heart wherein all the precepts of God are written over again They were written upon our Hearts in Innocency but that 's a blurred Manuscript therefore in Regeneration they are written over again God writes his Law in our hearts and puts them in our inward parts Heb. 8. 10. and then the Law within suits with the Law without for the new Creature is created after God in Righteousness and true Holiness In true Holiness which relates to the first Table of the Law and Righteousness which relates to the second Table of the Law the renewed heart that hath this inclination and propension is carried out to them 3. Love to God for that 's implied in the choice Iohn 14. 21. He that hath my Commandements and keeps them he it is that loves me and he that loves me hath my Commandements and keeps them It follows the other way where there is love to God there will be choosing of his ways 4. Gods Spirit the Lord Enlightning and Inclining our Hearts to this choice God Enlightens for he teacheth us the way that we shall choose and when we see these things in the light of the Spirit then we see the Beauty of them Psal. 25. 12. It holds good as to the path of Life and in particular cases but chiefly in the main case God teacheth him the way that he shall choose And the Spirit of God enclines the Heart too as well as enlightens the Mind 1 Pet. 1. 22. Ye have purified your souls in obeying the truth through the spirit 3. There are the Effects of this Choice What are they Delight Diligence and Patience 1. Delight Psal. 40. 8. I delight to do thy will O my God yea thy law is within my heart When the Law is not only written in the Book but written in the heart then there 's a Delight a ready and willing Obedience It is spoken first of Christ of David it was said in Type it 's true also of all Believers for they have the Spirit of Christ and the same also is exprest of the People of God Psal. 112. 1. Blessed is the man that feareth the Lord that delighteth greatly in his Commandments When a man hath chosen the precepts of God and bound himself in this way then his heart is taken with a delight 2. Diligence Gods Precepts are the great business and employment of our lives and then there 's a constant study to please him Col. 1. 9 10. Filled with the knowledge of his will in all wisdom and spiritual understanding that you may walk worthy of the Lord unto all pleasing We must do Gods Will and
us in Christ that keepeth us doing Rom. 12. 1. I beseech you by the mercies of God that you present your bodies a living sacrifice holy acceptable unto God which is your reasonable service And Tit. 2. 11 12. The grace of God that bringeth salvation hath appeared to all men teaching us that denying ungodliness and worldly lusts we should live soberly righteously and godly in this present world Thankfulness to God is the great Principle of Gospel-Obedience 2. Love thy commandments which I have loved 2 Cor. 5. 12 The love of Christ constraineth us Nothing holdeth up the hands in a constant obedience to God and performance of his Will so much as a thorough Love to God and his Ways Faith begets Love and Love Obedience These are the true Principles of all Christian Actions 6. This lifting up of the hands imports a right End Commanded Work must be done to commanded Ends else we lift up our hands to our own Work Now the true End is the Glory of God 1 Cor. 10. 32. Whether therefore ye eat or drink or whatsoever you do do all to the glory of God And Phil. 1. 11. Being filled with the fruits of righteousness which are by Christ Iesus unto the glory and praise of God God's Glory must be our main scope not any bye respect of our own Well then this is lifting up our hands to the commandments of God not doing one good Work but all and this with a serious Diligence in our ordinary Practice continuing therein with Patience whatever Oppositions we meet with and this out of Faith or a sincere belief of the Gospel and fervent Love and an unfeigned respect to God's Glory II. Why such a lifting up the hands or serious addressing our selves to our Duty is necessary My Answer shall be given in a fourfold respect God Ordinances Graces and the Christian who is to give an account of himself unto God 1. God Father Son and Holy Ghost Father as a Law-giver Son as a Redeemer and Head of the Renewed Estate Holy Ghost as our Sanctifier 1. God the Father who in the Mystery of Redemption is represented as our Law-giver and Sovereign Lord and will be not onely known and worshipped but served by a full and intire Obedience 1 Chron. 28. 9. And thou Solomon my son know the God of thy father and serve him with a perfect heart and a willing mind He hath given us a Law not to be trampled upon or despised but observed and kept and that not by fear or force but of a ready mind Though there be an after-provision of Grace for those that break his Law because of the frailty of the Creature yet if we presume upon that Indulgence and sin much that God may pardon much we may render our selves uncapable of that Grace For the more presumptuously wicked we are the less pleasing unto God The Governour of the World should not be affronted upon the pretence of a Remedy which the Gospel offered for this is to sin that Grace may abound than which wicked Imagination nothing is more contrary to Gospel-Grace Rom. 6. 1. What shall we say then shall we continue in sin that grace may abound God forbid To check this Conceit God deterreth Men from greater Sins as more difficult to be pardoned than less they shall not have so quick and easie a pardon of them as of others nay he deterreth Men from going on far in sin either as to the intensive increase or the continuance in time lest he cut them off and withdraw his Grace and pardon them not at all Therefore he biddeth them to call upon him while he is near Isa. 55. 6. Not to harden their hearts while it is called to day Heb. 3. 7 8. Therefore if we should onely consider God as our Lord and Law-giver we should earnestly betake our selves to Obedience 2. If we consider the Son as Redeemer and Head of the Renewed Estate he standeth upon Obedience Heb. 5. 9. He is the authour of eternal life to them that obey him As he hath taken the Commandments into his own hand he insisteth upon Practice if his People will enjoy his favour Iohn 15. 10. If ye keep my commandments ye shall abide in my love as I have kept my fathers commandments and abide in his love He hath imposed a yoke upon his Disciples and hath Service for them to do he being a Pattern and Mirrour of Obedience expects the like from his People He fully performed what was enjoyned him to do as the Surety of Believers and therefore expecteth we should be as faithful to him as he hath been to God So Iohn 14. 21. He that hath my commandments and keepeth them he it is that loveth me No love of Christ should encourage us to cast off Duty but continue it He taketh himself to be honoured when his People obey 2 Thess. 1. 11 12. Wherefore also we pray always for you that God would count you worthy of this calling and fulfil all the good pleasure of his goodness and the work of faith with power that the name of our Lord Iesus Christ may be glorified in you The Work of Faith is Obedience and Christ is dishonoured and reproched when they disobey Luke 6. 46. Why call ye me Lord Lord and do not the things which I say 3. The Spirit is given to make Graces operative to flow forth Iohn 4. 14. Whosoever drinketh of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up unto everlasting life And Iohn 7. 38. He that believeth on me out of his belly shall flow rivers of living water This spake he of his Spirit which they that believe in him should receive Therefore if we have an inward approbation of the Ways of God unless we lift up our hands we resist his Work 2. With respect to Ordinances They are all Means and Means are imperfect without their End Things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are of no use unless that other thing be accomplished for which they serve As he is a foolish Workman that contents himself with having Tools and never worketh for Tools are in order to Work and all the Means of Grace are in order to Practice We read hear meditate to understand our Duty Now if we never put it in practice we use Means to no end and purpose Hear and live Hear and do The Word layeth out Work for us it was not ordained for speculation onely but as a Rule of Duty to the Creatures therefore if we are to hear read meditate we must also lift up our hands 3. All Graces are imperfect till they end in Action for they were not given us for idle and useless Habits Knowledge to know meerly that we may know is Curiosity and idle Speculation So Psal. 111. 10. A good understanding have all they that do his commandments Jer. 22. 16. He judgeth the cause of the poor and the