God to command and how reasonable it is that we should obey the supreme being His will is the Reason of all things and who should give Laws to the world but the universal Sovereign who made all things out of nothing Whatsoever you are you received it from the Lord and therefore whatsoever a Reasonable Creature can doe you owe it to him you are in continual dependance upon him For in him you live and move and have your being Acts 17. 28. And he hath redeemed you called you to life by Christ 1 Cor. 6. 19 20. What know you not that your body is the Temple of the Holy Ghost which is in you which ye have of God and ye are not your own for ye are bought with a price therefore glorifie God in your body and in your spirit which are God's You owe all your time and strength and service unto him and therefore you should still be doing his will and abounding in his work 3. He injoyneth nothing but what is good Deuter. 5. 29. Oh that there were such a heart in them that they would fear me and keep all my commandments always that it might be well with them and with their children for ever Deuter. 6. 24. And the Lord commanded us to do all these statutes to fear the Lord our God for our good always that he might preserve us alive as it is at this day God hath tempered his sovereignty towards the Reasonable Creature and ruleth us not with a rod of Iron but with a Scepter of Love He draweth us with the Cords of a man Hos. 11. 4. That is with Reasons and Arguments taken from our own happiness Man being a rational and free Agent he would lead and quicken us to our duty by the consideration of our own benefit and when he might say only Thus shall ye doe I am the Lord yet he is pleased to exhort and perswade us not to forsake our own Mercies or to turn back upon our own happiness and to propound rewards that we may be encouraged to seek after him in that way of duty which he hath prescribed to us The reward is everlasting glory with the mercies of this life in order to it Heb. 11. 6. God is and he is a rewarder of them that diligently seek him 4. How indispensibly Obedience to his Commandments is required of us As long as the heart is left loose and arbitrary such is the unruliness and self-willedness of mans nature Rom. 8. 7. The Carnal mind is enmity against God for it is not subject to the law of God neither indeed can be The Carnallist will not be held to his duty but leave that which is honest for that which is pleasing and be governed by his Appetite rather than his Reason therefore Faith hedgeth up his way sheweth him that without holiness it is impossible to see God Heb. 12. 14. That there is no coming to the End unless we take the way that there is no hope of Exemption or excuse for the breaches of his Law allowed but the plea of the Gospel which doth not evacuate but establish Obedience to God's Commands requireth a renouncing of our former conrse and a hearty Resolution To serve God in holiness and righteousness all our days Luke 1. 74 75. Our duty is the end of our deliverance In the Kingdom of Grace we are not our own Masters or at liberty to do what we will Christ came not only as a saviour but as a lawgiver he hath his Laws to try our obedience Heb. 5. 9. And being made perfect he became the Authour of eternal Salvation unto all them that obey him He came not to lessen God's Sovereignty or Man's Duty but to put us into a greater Capacity to serve God he came to deliver us from the curse and indispensible rigours of the Law upon every failing not from our Duty nor that we might not serve God but serve him without fear with Peace of Conscience and joy of Heart and requireth such a degree of Grace as is inconsistent with any predominant Lust and Affection 5. That God loveth those that obey his Law and hateth those that despise it without respect of persons Acts 10. 35. In every Nation he that feareth God and worketh righteousness is accepted with him Psalm 5. 5. Thou hatest all the workers of Iniquity Prov. 11. 20. They that are of a froward heart are an Abomination to the Lord but such as are upright in their way are his delight The more obedient the more God loveth us the less obedient the less God loveth us Therefore unless we love what God loveth and hate what God hateth doe his commands carefully and avoid the contrary we cannot be acceptable with him for God would not make a Law in vain but order his Providence accordingly 6. That one day we shall be called to an account for our conformity and inconformity to God's law There are two parts of Government Legislation and Execution the one belongeth to God as King the other as Judge Laws are but a shadow and the sanction a Mockery unless there shall be a day when those that are subject to them shall be called to an account and reckoning His threatnings are not a vain Scare-Crow nor his Promises a golden Dream therefore he will appoint a day when the Truth of the one and the other shall be fully made good and therefore Faith enliveneth the sense of God's Authority with the remembrance of this day when he will judge the World in Righteousness II. The Necessity 1. The Precepts are a part of the Divine Revelation the object of Faith is the whole Word of God and every part of divinely inspired Truth is worthy of all belief and reverence The word worketh not unless it be received as the Word of God 1 Thess. 2. 13. For this cause also thank we God without ceasing because 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 which effectually worketh also in you that believe Now we cannot receive the Word as the word of God unless we receive all there are the same reasons to receive one as the other therefore if any part take good rooting the whole is received There may be a superficial affection to one part more than another but if there be a right Faith we receive all 'T is the engrafted Word that is effectual to the saving of our Souls Iames 1. 21. if we would ingraft the Word the Precepts must stir up answerable Affections as well as the Promises Every part must affect us and stir up Dispositions in us which that part is apt to produce if the Promises stir up Joy and Trust the Precepts must stir up Love Fear and Obedience The same Word which calleth upon us to believe the free Pardon of our Sins doth also call upon us to believe the Commandments of God for the regulating and
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
disobedience Surely there is no doubt in all this because they are revealed by God who is the supreme and original Truth and who neither is nor can be deceived for Gods understanding is the rule and measure of all other truths nothing is true but what is constant to his knowledge And he cannot deceive us that will not agree with the goodness of his Nature and love to Mankind therefore he is called God that cannot lie Tit. 1. 2. Secondly In making good God hath given us the most solemn assurance Heb. 6. 17 18. God willing more abundantly to shew unto the Heirs of promise the immutability of his counsel confirmed it by an Oath that by two immutable things in which it was impossible for God to lie we might have strong consolation He hath demitted himself to the terms of a Covenant given us a Seal Rom. 4. 11. And he received the sign of Circumcision a seal of the righteousness of faith Pledge 2 Cor. 1. 22. Who hath also sealed us and given the Earnest of his Spirit in our hearts He hath stood upon his truth above all things Psal. 138. 2. I will worship towards thy holy Temple and praise thy Name for thy loving kindness and for thy truth for thou hast magnified thy Word above all thy Name One part of the Word verifieth another in one part you have the promise in another the accomplishment the great promise of sending Christ Heb. 10. 5 6 7. Wherefore when he cometh into the world he saith Sacrifice and Offering thou wouldest not but a Body hast thou prepared me In burnt Offerings and Sacrifices for sin thou hast had no pleasure then said I Lo I come to do thy will O God He would not go back being willing to keep the promise afoot It was on our part a hand Writing against us in testification of our guilt and need of expiation but on Gods part an Obligation of Debt to pay our ransome Still he accomplisheth promises in the return of prayers and though the great payment be in the other World yet here God remembreth us still accomplishing the intervening promises and giving proof of his truth So that they that are acquainted with his Name will never distrust him Psal. 9. 10. They that know thy name will put their trust in thee for thou Lord hast not forsaken them that seek thee They that have known his way and the course of his dealings will have a confidence in him Prop. 5. They that would receive the Word as the Word of God must be soundly convinced of and seriously consider this righteousness and faithfulness in the Testimonies which he hath commanded for till then the Word worketh not on them 1 Thess. 2. 13. For this cause also thank we God without ceasing because 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 which effectually worketh also in you that believe And till then they are but customary Christians and can never rightly believe nor obey Iohn 4. 42. Now we believe not because of thy saying for we have heard him our selves and know That this is indeed the Christ the Saviour of the world First their Faith depends on the common Tradition or the testimony of the Church afterwards on the sure ground of the Word it self in which they find such clearness and efficacy that they cannot but yield to God The authority of man is nothing to it when our Faith is bottomed on a surer ground the authority of God speaking in his Word 1. There must be sound conviction or belief of this This is called The acknowledgment of the truth Tit. 1. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Col. 2. 2. The riches of the assurance of understanding to the acknowledgment of the mystery of God and of the Father and of Christ. An assurance that God will keep touch with me that he will not delude me in the terms propounded in the Gospel This full perswasion of the truth of Gods Testimonies we must all aim at and seek after The assurance of my interest and my salvation is another thing and yet that I am not to neglect but with this I am to begin 2. There must be serious Consideration for that improveth all truths and maketh them active and effectual Gods Complaint of his people is That they will not consider Isai. 1. 3. The Oxe knoweth his Owner and the Ass his Masters Crib but Israel doth not know my people doth not consider They do not lay truths in the view of Conscience Food without mastication and chewing nourisheth not A thing not considered doth profit as little as if not believed as a forgetting God is a kind of denying of him Seriously then debate it with your selves You must consider the authority of God Authority is that right which a Superior hath to prescribe to such as are under him Doth God usurp upon you when he giveth you a Law or hath he left you in the dark that you do not know whether this be his Law yea or no Are there no strictures of his Majesty in the very oeconomy and frame of it Can any but a God speak at such a rate And for his Justice hath he commanded any thing to your hurt No it is all for thy good Deut. 6. 24. And the Lord commanded us to do all these Statutes to fear the Lord our God for our good always And for his Truth Men may deceive and be deceived and though they often speak truth they do not always so but God seeth by his own light not by discourse but vision Truth is his Nature from which he can no more swerve than from himself and what need he court a Worm and flatter us Thus should we urge our hearts Use 1. Let us owne and improve the Word as a righteous and faithful Word which God hath commanded for our good 1. Owne the authority of it It is not an arbitrary thing the Truths revealed imply a command to believe them the Duties required imply a command to obey them Mat. 17. 5. This is my beloved Son in whom I am well pleased hear ye him God hath commanded us to hear Christ to believe in his name to love one another 1 Iohn 3. 23. And this is his Commandment That we should believe in the name of his Son Iesus Christ and love one another as he gave us Commandment As we value his Word and would one day see his face with comfort we should bind his precepts upon our hearts Say to thy soul As thou wilt answer it to God another day take care of this 2. Owne and improve the righteousness of his Testimonies Man having a total and absolute dependance upon God God might govern us in what manner it pleased him for it is just That one may do with his own what he will Matth. 20. 15. But what hath the Lord required of thee but to love him
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
a Scholar by his own aversness from Learning or by the severity and imprudence of his Master by his morosity or unreasonable exactions hath no delight in his Book all that he learneth is lost and forgotten it goeth in at one ear and out at the other but this is the true art of memory to cause them to delight in what they learn Such instructions as we take in with a sweetness they stick with us and run in our minds night and day So saith David here I will delight in thy statutes I will not forget thy word Doct. 1. One great respect which the Saints owe to the word of God is to delight therein David resolveth so to do I will delight or solace or recreate my self in thy statutes this should be his refreshment after business David had many things to delight in the splendor and magnificence of his Kingdom as Nebuchadnezzar Dan. 4. 30. Is not this great Babylon that I have built for the house of the Kingdom by the might of my power and for the honour of my Majesty His great Victories which Aristotle saith are delightful to all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is an appearance of excellency Arist. Rhet. 1. cap. 11. Or in his Instruments of Musick as those Amos 6. 5. that chaunt to the sound of the viol and invent to themselves Instruments of Musick like David No this was not the mirth that he chose for his portion Wicked men throng their hearts with such delights as these lest an evil conscience flye upon them but I will delight my self in thy statutes He might take comfort in a subordinate way in these things but the solace of his life and the true sawce of all his labours was in the word of God As David so Ieremiah cap. 15. 16. Thy words were sound and I did eat them they were unto me as the joy and rejoycing of my heart That was the food and the repast of his soul and he felt more warmth and cherishing in it than any can in their bodily food So Paul Rom. 7. 22. I delight in the law of God in the inward man Not to know it only but to feel the power of it prevailing over his lusts that was his delight as to the better part of his soul So it is made a general Character of the blessed man Psal. 1. 2. that he delighteth in the Law of God and in that Law doth he exercise himself day and night Gods people will delight in his Law it is one of the greatest enjoyments they have on this side Heaven in the time of their absence from God It is the instrument of all the good that they receive Comfort Strength Quickning But now how do they delight in Gods Statutes 1. In reading the word The Eunuch returning from publick Worship was reading a portion of Scripture Acts 8. 28. It is good to see with our own eyes and to drink of the fountain our selves if it seem dark without the explication of men God that sent Philip to the Eunuch will send you an Interpreter 2. In hearing of the Word The Command is James 1. 19. Wherefore be swift to hear The Saints have had experiment of the power of it and therefore delight in it I was glad when they said Come and let us go up unto the house of the Lord Psal. 122. 1. You should be glad of these occasions of hearing not as with the Minstril to please the ear but to warm the heart Seeing is in Heaven Hearing in the Churches upon earth then Vision now Hearing 3. In conferring of it often What a man delighteth in he will be talking of so should you at home abroad Deut. 6. 7. Thou shalt be talking of them when thou sittest in thy house and as thou walkest by the way seasoning thy journey He that would have God to be in his journey as travelling and walking abroad should be speaking of divine things 4. In meditating and exercising his mind upon it Psal. 1. 2. He delighteth in the law of God and in that law doth he meditate day and night Delight causeth a pause or consistency of mind as the Glutton rolleth the sweet morsel under his tongue and is loth to let it go so a godly man's thoughts will run along with his delight Clean beasts chew the cud God's children will be ruminating going over the word again and again 5. In Practice This Delight is not in bare speculation so Hypocrites have their tasts and their flashes but in believing practising obeying Psal. 119. 14. I have rejoyced in the way of thy testimonies Delight breedeth obedience and is encreased and doubled by it 'T is not the delight which an ordinary beholder taketh in a rare piece of painting meerly to admire the Art but the delight which an Artist taketh in imitating it and copying it out Here in the Text it is in thy Statutes A gracious heart is alike affected with the Rule as the Promise not only with discoveries of Grace but discoveries of duty Now thus it must be ordinarily 1. The Duties of every day must be carried on with delight This must be our divertisement and the refreshment of our other labours that when tired out with the incumbrances of the world we may look upon reading meditating hearing as our recreation and the salt and solace of our lives that other things may go down the better The labours of the mind do relieve those of the body and those of the body those of the mind Ainsworth saith the word in the Text signifieth I will solace and recreate my self and Psal. 1. 2. His delight is in the law of the Lord and in that law doth he exercise himself day and night as was before cited 2. Especially upon the Lords day Isa. 58. 13. Thou shalt call the Sabbath a delight call it so that is account it so When our whole time is to be parted into Meditation and Prayer and Hearing and Conference then it is our advantage to lye in the bosome of God all the day long A Bell is kept up with less difficulty when it is once raised and when the heart is once got up it is the better kept up in an holy delight in God The Reasons of it are two 1. The word of God deserveth it 2. This delight will be of great use to them First The word of God deserveth it 1. In regard of the Author they delight in it for the Author's sake because it is the signification of his mind as a Letter from a beloved friend is very welcome to us Aristotle mentioning the causes of delight saith Rhet. 1. cap. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lovers are mightily pleased when they hear any thing of the party beloved or receive any thing from them a Letter or a Token The Word is God's Epistle and Love-Letter to our selves it is the more welcome for his sake The contrary God complaineth of Hos. 8. 12. I have written to them the great things of
Word yea such an hearty affection as cannot easily be exprest 2. They that love the Word will be meditating therein continually It is my meditation all the day Doct. 1. That God's People have a great love to his Word yea such an hearty affection as cannot easily be exprest I will evidence that by two Considerations 1. The Word deserves this love 2. The Saints are ready to yield it 1. First The Word deserves it in respect of the Author the Matter and the Use in all these respects is the Word of God lovely First For the Author 't is God's Word and they love it for the Author's sake the signification of his mind as a Letter from a beloved Friend is very welcom to us Aristotle in his Rhetoricks mentioning the cause of delight saith thus They that love much when they are speaking of what they love or when they hear any thing of the party beloved or receive any thing from them it is a mighty delight and pleasure to them So it is in this spiritual love the Word is God's Epistle and Love-letter to our souls therefore for his sake it is the more welcome to us And upon this ground God complains of it that when he had written the great things of his Law to a People they were neglected and slighted and counted a strange thing Hos. 8. 12. I have written God is the Author whosoever is the Penman The Scriptures are a writing from him to us Now for us to be strangers to it and little conversant about it argues some contempt of God as to slight a Letter of a Friend shews little esteem of the Writer O the Saints they put it into their bosoms and it gains upon their hearts why it is God's Epistle it is my best Friend's Letter This is certain love God and you love his Law for the Author's sake it will be dear and precious to you Secondly The Saints have such a strong love to the Word of God because of the Matter in it revealed for it hath all the properties of a thing to be beloved 't is true good profound and full of depth and mysteries What would you desire in a doctrine to draw your hearts to it Truth goodness and profoundness of knowledge 1. If certainty of truth will draw love 't is to be found in the holy Scriptures for they are vouched by God himself to be true Psal. 19. 9. The judgments of the Lord are true and righteous altogether And the Gospel is called the Word of truth Ephes. 1. 13. After ye had received the Word of truth the Gospel of your salvation And Iohn 17. 17. Sanctifie them by thy truth thy Word is truth To improve these places thus Truth is the good of the understanding and without the knowledge of which we can have no tranquility of mind Now of all truths this is the chiefest it is not humane natural or inferior truth but a supreme divine truth ratified by God's authority such as nature could never have found out yea such a truth as carries its own evidence with it and shews how it comes from God and discovers itself to be of God As the Sun is seen by its own beams so the Word of God needs no other testimony than itself to commend its self to the Consciences of Men. Certainly it is such a truth as doth sufficiently evidence itself to be of God all God's works discover their Author and carry about with them their own demonstration not only his greater works upon which he hath imprest most of his wisdom and power but even his lesser works every worm and pile of grass shews who made it To an attentive and discerning eye a Man cannot look upon a Worm or consider a Gnat or any contemptible Creature but he shall see this was made by a wise God God hath left his stamp upon every one of his works and certainly upon his Word much more For he hath magnified his Word above all his Name Psal. 138. 2. There 's a more-clear discovery of the goodness wisdom and power of God than can be in any of his works for upon this he hath laid forth all the riches of his wisdom and goodness Therefore if there be in all creatures and works of God a self-evidencing light to discover their Author and that invisible Godhead and power by which they were made certainly there is somewhat in the Word of God to discover its Author because of this objective evidence which it hath in itself it is more sure than an Oracle or voice from Heaven 2 Pet. 1. 19. We have also a more sure word of prophecy more sure than what than that voice which he heard from Heaven This is my beloved Son in whom I am well pleased This was a confirmation indeed you will think and yet Peter that heard that voice telleth us that comparatively we have greater security from and by the Word of God not more sure in its self but as it is given in evidence to us so we have a more sure Word of prophecy A transient voice is more easily mistaken and forgotten than a standing authentique Record therefore we have a more sure ground to rest upon than ever hath been or can be given to sinners subject to forgetfulness jealousies and mistakes A voice from Heaven speaking to us by name might more easily be suspected to be anothers than the Lord's voice as when God called Samuel he suspected that it was the voice of Eli therefore an Oracle cannot be so sure safe and self-evidencing as this Word of God that he hath commended to us For if God should speak to us still from Heaven how should we be able to distinguish it from delusion or to know it was a voice from God Might not Satan cause a voice to be heard in the Air and deceive us Indeed the holy Men of God that immediately received those Voices and Oracles were certified that it was of God because there was some divine evidence which did accompany the Revelation and if there be the same impressions of God upon the written Word we have as much certainty as they yea more as we view the whole Revelation of God together and more deliberately consider the character and signature of God that is stampt upon it In short the Word when preached by Christ himself in person came in upon the hearts of men chiefly by this self evidencing light therefore it is said of Christ Mat. 7. 29. That he taught them as one having authority and not as the Scribes His Hearers were convinced of a Sovereign Majesty in his Speech proper to the Divinity of his Person and when the Officers were sent to apprehend him there was such an evidence in his Doctrine that they cryed out Never man spake like this man John 7. 46. And still there is the same evidence in his Doctrine written for the voice could add nothing to it and the writing can take nothing from it The voice is but
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
he may be found in private Ordinances The Spouse sought him upon her bed then in every street of the city Isa. 55. 6. Seek the Lord while he may be found call upon him while he is near In prayer we come most directly to enjoy God and do more especially call him in to our help and relief there all graces are acted If you cannot find God in prayer look for him in the Supper and in the Word if he be not comfortably present in the Word seek him by Meditation Cant. 5. 6. My soul failed when he spake That is when I considered his speaking for his wooing was over my beloved was gone but when I thought of his speaking my soul failed David consults with Nathan but he could give him no clear answer what then 2 Sam. 7. 4. The word of the Lord came that night unto Nathan saying Go and tell my servant David c. So when we have been enquiring after God all day in publick Worship all this while the Oracle is silent but at night when going over these things again God may be found Act. 17. 12. it is said Therefore many of them believed How when they searched the Word though in the hearing they did not discern the impressions of God upon the Word but when they searched and studied going over them in private duties God appeared Heb. 11. 11. it is said She judged him faithful that had promised How so at first hearing No Sarah laugh'd when God promised her a Son for it was the Son of God that was in company with the Angels Gen. 18. but afterward when she considered of it She judged him faithful Thus we must follow God from Ordinance to Ordinance It argues a great deal of pride in carnal men if God doth not meet them presently they throw off all Now and then they will see what they shall have for calling upon God but if God do not answer at the first knock they are gone SERMON III. PSAL. CXIX 2. Blessed are they that keep his Testimonies that seek him with the whole heart USE 1. To press you to seek God The Motives are 1. It was the end of our Creation We do not live meerly to live but for this end were we sent into the world to seek God Nature is sensible of it in part by the dissatisfaction it finds in other things and therefore the Apostle describes the Gentiles to be groping and feeling about for God Act. 17. 27. God is the cause of all things and Nature cannot be satisfied without him We were made for God and can never enjoy satisfaction until we come to enjoy him therefore the Psalmist saith Psal. 14. 2. We are all gone aside and altogether become filthy Nature is out of joint we are quite out of our way to true happiness We are seeking that for which we were created when we seek and enquire after God 2. We seek other things that we want with great solicitude and care we are cumbred with much serving to obtain the world and shall any thing be sought more than God we can least spare him The chiefest good should be sought after with the chiefest care and chiefest love and chiefest delight nothing should be so precious to us as God It is the greatest baseness that can be that any thing should take up our time our thoughts and content us more than God When we come to God we are earnest for other things Hos. 7. 14. They howl upon their beds for corn and wine If any thing be sought from God above God more than God and not for God it is but a brutish cry 3. It is our benefit to seek God It is no benefit to God if we do not seek him The Lord hath no less though we have less He that hides himself from the Sun doth not impair the light We derogate nothing from God if we do not seek him He needed not the Creature he had happiness enough in himself but we hide our selves from our own happiness and our own peace But what benefit have we by seeking God a great deal of present benefit Psal. 22. 26. They that seek thee shall praise thy name You 'l have cause to bless God before the search be over God hath past his word there are a great many experiences we taste As they that continue in the pursuit of the Philosophers-stone find out many experiences which are a satisfaction to their understandings so one way or other we shall have cause to bless God The God of Iacob hath openly professed we shall not seek him in vain Isa. 45. 19. That is this is a truth God hath written as it were with a Sun-beam that something will come in seeking of God By seeking him in prayer we carry away a great deal of comfort and strength As we read of that Emperour that sent not away any one sad out of his-presence so neither doth God there is some comfort to be had in waiting upon him And as it brings present comfort and satisfaction so it brings an everlasting reward Heb. 11. 6. He is a rewarder of them that diligently seek him If you would have the fruit of your holy calling that which is the result of that Religion you do profess you must diligently seek him so that in effect we never seek our selves more than when we seek the Lord. Amos 5. 6. Seek the Lord and ye shall live It is the undoubted way to get eternal life to live for ever They that seek not his face here shall never see his face for ever With what diligence will men court an outward preferment which is yet very uncertain Prov. 29. 26. All men seek the rulers face but every mans judgment is of the Lord. What a deal of observance and waiting is there for the Rulers face and favour and yet God disposeth of every mans judgment it is uncertain whether they shall obtain it yea or no. But now if you seek the face of God in heaven you shall live for ever 4. If you do not sensibly find God yet comfort thy self that thou art in a seeking way and in the pursuit of him Psal. 24. 6. Gods people are described to be the generation of them that seek him This is the true mark of Gods chosen people they make it their business to get the favour of God and to wrestle through discouragements It is better be a seeker than a wanderer Though we do not feel the love of God nor have the comfort of a pardon have no sensible communion with him yet the choice and bent of the heart is towards him and you have the character of Gods people upon you 5. You have misspent a great deal of time already and long neglected God therefore now you should seek him Hos. 10. 12. It is time to seek the Lord until he come and rain righteousness upon you 'T is time that is 't is not too late while we are preserved and invited And again 't is
ye not unwise but understanding what the will of the Lord is A man that desireth to follow God fully would fain know the whole latitude and breadth of his duty A child of God is inquisitive He that desireth to keep all doth also desire to know all It is his business to study the mind of God in all things gross negligence sheweth we are afraid of understanding our duty 2. By often searching and trying his own heart that he may find where the matter sticketh Lam. 3. 40. Let us search and try our ways that we may turn unto the Lord. Compleat Reformation is grounded on a serious search A chief cause of our going wrong is because we do not bring our hearts and ways together 3. Desire God to shew it if there be any thing in the heart allowed contrary to the Word Iob 34. 32. That which I see not teach thou me if I have done iniquity I will do no more And Psal. 139. 23 24. Search me O God and know my heart try me and know my thoughts and see if there be any wicked thing in me and lead me in the way everlasting He would not hold on in any evil course There is no sin so dear and near to him which he is not willing to see and judg in himself 4. When they fail through humane infirmity or imprudence they seek to renew their peace with God 1 Ioh. 2. 1. My little children these things write I unto you that ye sin not and if any man sin we have an advocate with the father Iesus Christ the righteous They sue out their discharge in Christs name If a man were unclean under the Law he was to wash his clothes and bath himself in water before evening and not rest in his uncleanness Now if we still abide in our filthiness and do not fly to our Advocate and sue out our pardon in Christs name it argueth that we have not a respect to the Commandment 5. They diligently use all holy means which are appointed by God for growth in faith and obedience 2 Cor. 7. 1. Let us cleanse our selves from all filthiness of the flesh and spirit perfecting holiness in the fear of God and coming up to a greater conformity 6. A care of their bosom-sin to get that weakned Psal. 18. 23. I was also upright before him and I kept my self from mine iniquity Such as are most incident to us by temper of nature course of life or posture of interests the right hand must be cut off the right eye plucked out Mat. 5. 29 30. If thou seekest to cross that sin that is most pleasing to thine own heart seekest to dry up that unclean issue that runneth upon thee by that and the other signs may we determine whether we have a sincere respect to all Gods Commandments 2. The next Circumstance in the Text is the fruit and benefit They that have an intire respect to Gods Laws shall not be ashamed There is a twofold shame The shame of a guilty Conscience And the shame of a tender Conscience The one is the merit and fruit of sin the other is an act of Grace This here spoken of is to be understood not of an holy self-loathing but a confounding shame This shame may be considered either with respect to their own hearts or the world or before God at the day of Judgment 1. With respect to their own hearts and thus the upright and sincere shall not be ashamed There is a generous confidence bewrayed in Duties in Troubles and in Death In Duties they can look God in the face uprightness giveth boldness and the more respect we have unto the commandments the greater liberty have we in prayer 1 Joh. 3. 21. If our hearts condemn us not then have we confidence towards God But when men walk crookedly and loosly they sin away the liberty of their hearts and cannot come to God with such a free spirit A man that hath wronged another and knoweth not how to pay cannot endure to see him so doth sin work a shieness of God 2. In Troubles and Afflictions Nothing sooner abashed than a corrupt conscience they cannot hold up their heads when crossed in the world a burden sits very uneasie upon a galled back their crosses revive their guilt are parts of the curse therefore they are soon blank But now a godly man is bold and courageous Two things make one bold Innocency and Independency and both are found in him that hath a sincere respect to Gods commandments Innocency when the soul doth not look pale under any secret guilt and when we can live above the creatures it puts an heroical spirit or Lyon-like boldness into the children of God 3. In Death To be able to look death in the face it is a comfort in your greatest distresses When Hezekiah was arrested with the sentence of death in the mouth of the Prophet here was his comfort and support O Lord thou knowest that I have walked before thee with a perfect heart And Job 15. 16. Though he slay me yet will I trust in him 2. Before the world a man will be able to hold up his head that is sincere It is true he may be reproached and scoffed at and suffer disgrace for his strictness yet he is not ashamed Though we displease men yet if we please God it is enough if we have his approbation 1 Cor. 4. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With me it is a very small thing that I should be judged of you or of mans judgment To depend on the words of man is a foolish thing There is more ground of rejoycing than of shame You have the approbation of their consciences when not of their tongues In the issue God will vindicate the righteousness of his faithful servants Psal. 37. 6. He shall bring forth thy righteousness as the light and thy judgment as the noon-day There will be no cause in the issue for a Christian to repent of his strict observance of Gods commands Eph. 3. 18. 3. Before God at the day of Judgment 1 John 2. 28. And now little children abide in him that when he shall appear we may have confidence and not be ashamed before him at his coming He is the brave man that can hold up his head in that day Wicked men will then be ashamed 1. Because their secret sins are then divulged and made publick 1 Cor. 4. 5. Iudg nothing before the time until the Lord come who both will bring to light the hidden things of darkness and will make manifest the counsels of the heart and then shall every man have praise of God 2. Because of the frustration of their hopes Disappointment bringeth shame Some do many things and make full account of their acceptance with God and reception to glory but when all is disappointed how much are they confounded Rom. 5. 5. Hope maketh not ashamed because it is not frustrated 3. By the contempt and dishonour God puts upon them banishing
what we see not to be as a Rock in the midst of a storm dying yet we live as poor yet making many rich 2 Cor. 8. 9 10. All the operations of the Spirit are wonderful 1 Pet. 1. 8. Ioy unspeakable and full of glory Phil. 4. 7. Peace that passeth all understanding Rom. 8. 26. Groans that cannot be uttered 2. What Divine illumination contributeth to the sight of these wonders 1. It revealeth the truth of them which otherwise is incomprehensible to the flesh Matth. 16. 17. Flesh and blood hath not revealed it unto thee but my Father which is in heaven Without this no certain knowledg of Christs Person and Office 2. It more intimately acquainteth us with them Matth. 13. 11. To you it is given to know the mysteries of the kingdom of God to others it is not given All Gods works are full of wonder yet blind men cannot see them though the Sun shineth never so clearly A beautiful room into which there is but a crevise when we lay our eye close to it we see it USE 1. From hence we may learn That it is one degree of profit to see so much in the word of God as to admire it either at the mysteries of godliness or ungodliness which the word discovereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that are most enlightned have most cause to wonder for then they find Truths which exceed all common reason such as do not come into the minds of others or if they do they seem incredible USE 2. Is to encourage us to study the word the wonders of Gods works are many but the wonders of his word greater Quot articuli tot miracula the Papists say of Aquinas Sums But more truly may it be said of the word of God All the doctrines of the word are a continued mystery After man was fallen it came not into the head of any creature how to satisfie Justice to make up the breath On the folly of them that despise the word as curious Wits and Worldlings do as if it were a mean knowledg in comparison of what may be acquired from Aristotle and Plato or the Politicians of the world If there be in it some rudiments something common with other Writings yet there are greater things than these the deepthings of God 1 Cor 2. 11. never such a revelation made to the world And worldly men that despise this study of the word they despise that which Angels wonder at Eph. 3. 10. and desire to pry into 1 Pet. 1. 13. and make great matters of trifles The Sun of Righteousness is not he worth the beholding USE 3. Let us cease wondering at worldly things great Places Honours heaps of wealth fair Buildings as the Disciples Mark 13. 1. Master see what manner of stones and buildings are here 'T is said of Christ Col. 2. 9. In him dwelleth all the fulness of the Godhead bodily fulness of the Godheaâ—… Oh wonderful The people wondred at that mass of money provided by David to build God an House 1 Chron. 29. 7 8. Oh! but the unsearchable riches of Grace the rare plot of mans Redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how wonderful All in and about Christ is rare His name is Wonderful all the promises of God are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceeding great and precious promises 2 Pet. 1. 4. they transcend mans capacity It condemneth the stupidness of them that are nothing moved or taken with things so great and wonderful great in themselves and should be precious to us SERMON XX. PSAL. CXIX 19. I am a stranger in the earth hide not thy Commandments from me IN the 18. Verse David had begged Divine illumination Open mine eyes c. he doth not desire God to make a plainer Law but to give him a clearer sight That request he backs with three reasons in the following verses 1. His condition in the world I am a stranger in the earth Strangers in aforeign Countrey need guidance and direction 2. His earnest affection to the word ver 20. My soul breaketh for the longing that it hath unto thy judgments at all times David had an earnest longing to be acquainted more with the will of God 3. Gods judgments upon those that contemn the word Thou hast rebuked the proud that are cursed which do err from thy commandments It is dangerous to walk besides the Rule Rom. 1. 18. The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men c. God hath owned both Tables he hath punished ungodliness a violation of the first Table and unrighteousness a violation of the second Table Here God hath declared how he will own his Name therefore he begs illumination Now the Text giveth you this first reason his condition in the world Here observe two things 1. A representation of his case I am a stranger upon earth 2. His request to God Hide not thy commandments from me 1. A representation of his case with respect to his quality what he was a stranger and the place where upon earth not in heaven he was familiar there And how a stranger upon earth in point of happiness I do not find here that which satisfieth my soul he had his home his rest elsewhere but not in point of service for he had much work to do Doct. Gods children are strangers upon earth and do so account themselves They live here as others do but they are not at home their hearts are above they do not take up their rest here they are strangers and account themselves to be so when they have most of worldly conveniencies First To open it Sometimes it may be understood in a Literal sense and sometimes in a Moral 1. Sometimes in a literal sense Thus the Patriarchs that had a wandring life and were forced to flit from place to place without any certain abode they confessed themselves to be strangers Iacob saith Gen. 47. 9. Few and evil have the years of my life been 2. Morally also and more generally it is true of the Saints they are strangers In some sense it is true of good and bad We are all travelling into another world and are every day nearer to Eternity As in a ship whether men sleep or wake stand or sit whether they think of it yea or no the voyage still goes onward So whatever we think and whatever we do we hasten towards death In this sense even wicked men may be strangers and pilgrims in condition though not in affection All men in condition will they nill they must into the other world as they yield to the decays of nature and every day they are a step nearer to their long home Heathens have had a sense of this notion saith one of them Ex hac vita discedo tanquam ex hospitio non tanquam ex domo I go out of this life as out of an Inn. Here we are but passengers not inhabitants to dwell But now to be strangers and pilgrims in affection
cross then their affection was spent 6. Some in case of dubious anxiety or in doubtful debates may desire to know the truth and be much and earnest in the study of the word but when they get above their scruples and in plain truths ordinary cases they neglect it Whereas David longed for the word of God at all times to feel the power of God accompanying it so as to find strength against his corruptions and that he might be established in waiting upon God This was the constant and stable desire of his soul. Thus you see the Word of God is the Object either read or preached The End of it is that they may grow in grace and that their hearts may be more subjected to God and may be strengthned in waiting upon him And the manner of this desire is vehement and constant not at times but it is the usual frame and temper of their hearts 4. The Effects of this desire what it worketh I will mention but two 1. It draws off the heart from other things Psal. 119. 136. Incline my heart unto thy testimonies and not unto covetousness implying that when the heart is drawn out after Gods testimonies it is drawn off from carnal pursuits Desires they are the vigorous bent of the soul and therefore as the stream of a River they can run but one way Our passionate desires of earthly things certainly will be abated if spiritual desires prevail in us for being acquainted with a better object they begin to disdain and loath other things 2. It maketh us diligent and painful in the use of means that we may get knowledg and strength by the Word Where strong desires are there will be great endeavours Prov. 8. 34. Watching daily at my gates waiting at the posts of my doors A man that hath a desire after grace and strength by the word of God will daily be redeeming occasions of waiting upon God It is but a slight wish not serious desire that is not seconded with answerable endeavours Having opened the nature of these desires let me shew the reasons of this vehement and constant bent of heart towards the word of God 1. Of the Vehemency 2. Of the Constancy First The Reasons of this Vehemency they are these Natural instinct Experience and Necessity 1. Natural instinct 1 Pet. 2. 2. As new-born babes desire the sincere milk of the word Children desire the dug not by instruction but instinct without a Teacher All creatures desire to preserve that life which they have and therefore by a natural propension they run to that thing from whence they received life Meer instinct carrieth the brute-creatures to the teats of their Dams and every Effect looks to the Cause to receive from thence its last perfection Trees that receive life from the Earth and the Sun they send forth their branches to receive the Sun and stretch their roots into the earth which brought them forth Fishes will not out of the water which breeds them Chickens are no sooner out of the shell but they shroud themselves under the feathers of the Hen. The little Lamb runs to the Dams teat though there be a thousand sheep of the same wool and colour as if it said Here I received that I have and here I 'le seek that I want By such a native inbred desire do the Saints run to God to seek a supply of strength and nourishment and the desire is very strong and vehement One thing have I desired of the Lord that will I seek after c. There were other things David might desire but this one thing his heart was set upon That he might enjoy constant communion with God in the use of publick Ordinances What is the reason of this I answer The spiritual nature you may as well ask What teacheth the young Lambs to suck as who taught the Regenerate to long for the Word What teacheth the Chicken to run under the wing of the Hen The cause of Appetite is not persuasion and discourse but inclination not argument but nature Appetite 't is an effect of life By natural tendency the new creature is carried out to its support from the word of God there to be comforted and nourished It shews that all who have not such a kindly appetite to the word of God that can relish nothing but meats drinks wealth vanity they were never acquainted with this new nature 2. Experience is another cause of this desire A child of God is not satisfied with a slight tast of the word but he desires more when he hath felt the comfort of it he is still longing to receive more from God James 1. 8. He hath begotten us by the word of truth What follows wherefore be swift to hear A man that hath had experience of the power of the word taketh all occasions he knows there is strength grace and liberty of heart to be found there so 2 Pet. 2. 3. As new-born babes c. if so be ye have tasted that the Lord is gracious Certainly a man that hath had any tast of communion with God will desire a fuller measure as by tasting of excellent meats we get an appetite to them Carnal men they do not know what it is to enjoy God in an Ordinance and therefore do not long for them they do not tast the sweetness of the word Psal. 19. 10. The statutes of the Lord are sweeter than the honey or the honey-comb The children of God find more true pleasure in the Ordinances in the statutes of God than in all things in the world though to carnal men they are but as dry sticks burdensome exercises the reason follows V. 11. Moreover by them is thy servant warned and in keeping of them there is great reward He commendeth the word from his own experience he had felt the effects and good use of it in his own heart he had been warned and had a great deal of comfort and refreshing by it therefore it is sweeter than the honey and the honey-comb So Psal. 63. 1 2. O God my soul thirsteth for thee my flesh longeth for thee what to do to see thy power and thy glory so as I have seen thee in the sanctuary He that hath had once a sight of God would not be long out of his company He compareth his desire of communion with God with hunger and thirst his desire is greater than the hunger and thirst that men suffer in a dry wilderness where there is no water to give refreshment He had seen God and would now see him again The remembrance of those former pleasures of the Sanctuary revived his desires so that besides Nature there is this Experience 3. The next cause is Necessity We should take delight in the word of God for its excellency though we stood in no need of it But our necessity is very great and this awakens desire The word is not only compared to things which make for conveniency of life as to Wine and Honey
22. If any man love not the Lord Iesus Christ let him be anathema maranatha accursed till the Lord come that is for ever and ever How can a man think he shall be the better for Christ that doth not love Christ nor delight in him and have no value for him and therefore if you have not this love to Christ it 's a sign you have no benefit by him you have not that faith that will give you a title 4. This love must be expressed by a sincere obedience for this is love to keep his Commandments 1 Joh. 5. 3. and Gal. 5. 24. They that are Christs have crucified the flesh with the lusts thereof They are not Christs are not to be reckoned to him meerly that make a profession of his name and with whom his memory seems to be precious but they are Christs that testifie love to Christ. Do you perform duties for Christs sake USE 2. To press you to come out of the curse which cleaves to all impenitent sinners O what a dreadful condition are they in and how soon God may take advantage of this curse and cut us off from a possibility of grace we cannot tell and at the last day this curse will be ratified Therefore be sensible of the burden come out of it this is Gods end in shutting up a sinner under such a fatal necessity Either you must perish for ever or run to Christ. This should quicken us the more to fly to his mercy Thirdly They are not only cursed but rebuked Thou hast rebuked the proud c. Observe Doct. 3. The rebukes of Gods Providence upon impenitent sinners they are of great use to the Saints 1. They are arguments of his displeasure against the proud and against the impenitent God that is so merciful to the humble and broken-hearted that looketh to him that is poor and contrite and trembles at the word Isa. 66. 2. he can be severe and just against those that deal proudly that lift up the heel against him Psal. 68. 21. it is twice repeated Our God is a God of salvation but he will wound the head of his enemies c. Mark though mercy be Gods delight verily he is a God of salvation yet we must not imagine a God all of honey and all sweetness If men be proud obstinate and impenitent they shall be cursed and not only cursed but they shall be rebuked 2. It is a proof and document given to the world how tender God is of his word how willing to satisfie the world This is the rule we must stand by Thou hast rebuked them why because they erred from thy commandment God hath authorized and ratified the Law by the rebukes of his Providence and makes it authentick and valid in the hearts and consciences of men Rom. 1. 18. The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men c. Mark it is revealed from heaven the events which fall out in the world we should not look upon them as casual strokes or a chance that happened to us in the way but as discoveries from heaven the word is the rule of life mark against all ungodliness this is the breach of the first Table and against all unrighteousness which is the breach of the second Table God hath owned both Tables Heb. 2. 2. The word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward He means the Law which was delivered by the Ministry of Angels now every transgression by that he means sins of Commission and every disobedience by that he means sins of Omission and God hath met with every breach and every violation of the Law how punctually God hath exemplified every commandment in his judgment And if we would make collections of Providence we might easily find this how God hath rebuked pride and that because they err from his Commandment Again It may be improved as a check against envy at the prosperity of the wicked Do not call the proud happy they are cursed already and in time shall be punished Mark the end of the wicked Psal. 37. 17. First or last God will manifest from Heaven his displeasure against their impenitency By daily experience we may see that they thrive ill that set themselves against God And then it serves to confirm the truth of the threatning O! when God inflicteth judgments remember the curse of the Law is not in vain after the thundering of the threatning there will break out the bolt of confusion and destruction upon the wicked so that you must either do or dye for it USE Let this perswade men to break off their sins by repentance that you may be sensible of the wretchedness of your condition Gods words are deeds Men may curse and yet God may bless for all that but Gods curse is sure to take place Let us make that use which David doth of it to excite our affections to the word of God by the vengeance which God taketh of the pride and scorn of others The examples of others shipwracking themselves by their rebellion against God are sanctified when they make us more careful and watchful that we err not from Gods commandments SERMON XXIII PSAL. CXIX 22. Remove from me reproach and contempt for I have kept thy testimonies DAVID was derided for keeping close to Gods word possibly by those proud ones mentioned in the former verse they contemn'd the word themselves and would not suffer others to keep it as the Pharisees would neither enter into the kingdom of God themselves nor suffer others to enter But David makes this an argument to beg the Lords grace to wit light and strength that he might give no occasion to their reproach and if it lighted upon him that it might not rest upon him Or by the proud men may be meant Saul's Courtiers who traduc'd his innocency and sought to overwhelm him with slander Now God knew his conscience and integrity and therefore could best clear him In the words as in most of the other Verses you have 1. A Request Remove from me reproach and contempt 2. A Reason and Argument to enforce the Request for I have kept thy testimonies First For the Request Remove from me reproach and contempt the word signifies Roll from upon me let it not come at me or let it not stay with me And then the Argument for I have kept thy testimonies The reason may be either thus 1. He pleads that he was innocent of what was charged upon him and had not deserved those aspersions 2. He intimates that it was for his obedience for this very cause that he had kept the word therefore was reproach roll'd upon him 3. It may be conceived thus that his respect to Gods word was not abated for this reproach he still kept Gods testimonies how wicked soever he did appear in the eyes of the world It is either an assertion of his innocency or he shews the
the letting in of inward comfort and spiritual reviving from the sense of Gods love so Psal. 80. 18 19. Quicken us and we will call upon thy name Turn us again O Lord God of Hosts cause thy face to shine and we shall be saved The shining of Gods face or the sense of Gods love is the reviving of afflicted spirits 2. The actuation of grace there may be life where there is no vigor Now when we are stirred up to be lively in Gods service we are said to be quickned as in the 19. verse of the Psalm before quoted and often it is thus used in this Psalm as verse the 37. Quicken thou me in thy way The Point is this That Gods children need often to go to God for quickning because they often lye under deadness of heart and therefore should desire God who is the fountain of Grace to emit and send forth his influence They need this quickning 1. By reason of their constant weakness 2. Their frequent indispositions and distempers of soul. 1. Their constant weakness in this world 1. By reason of their inclination to sin 2. The imperfection of their motions towards that which is good 1. By reason of their inclination to sin Carnal concupiscence draweth us aside from God to sensual objects James 1. 14. A man is drawn away by his own lust There is a strong biass of corruption drawing us from Christ to present things Heb. 12. 1. Let us lay aside every weight and the sin which doth so easily beset us There is a carnal affection or corrupt inclination which carrieth us out inordinately to things lawful or too often to things unlawful this hangeth as a weight retarding us in all our heavenly flights and motions The love and care of the world which is apt to press down the soul and doth twine about us and insinuate with us the Apostle calleth it a law in his members Rom. 7. 23. a warning to us how when the flesh draweth us off so strongly one way to implore the Divine grace to draw us more strongly to the other 2. Because of the imperfection of their motions to that which is good though there be a purpose bent of heart and inclination that way Our gives are still about us we feel the old maim Grace is like a spark in wet wood that needs continual blowing 2. Their frequent indispositions and distempers of soul. Sometimes they feel a lothness in their souls and a shiness of Gods presence their hearts hang off the spirit indeed is willing but some fleshly thought or carnal excuse checketh the motion It is God alone that can make the soul willing he giveth both will and deed God bendeth the unwilling will as well as helpeth the fainting affections Again sometimes they find a great deadness there is no vigour or liveliness in their affections and they cannot follow after God with such zeal and earnestness though there be not a formal deadness such as usually is in the duties of hypocrites yet there is not always the same strength and agility of grace in the children of God their souls do not so earnestly reach after Christ. Now what can help but divine quickning therefore go to God for it We should rouse and stir up our selves God giveth out influences according to his will or pleasure but we must still stsr up our selves But to answer a case of conscience Whether we are to do duty in case of deadness and indisposition c. 1. The influence of grace is not the warrant of duty but the help 't is the efficient assisting cause not the ground or rule we are to do all acts of obedience on the account of Gods command Luke 5. 5. Simon answering said unto him Master we have toiled all the night nevertheless at thy word I will let down the net God is Soveraign and we are bound to obey whether disposed or indisposed Should the Husbandman never plow but when disposed to plow 2. Our sinful indisposition cannot excuse us In sins of commission our weakness to resist temptation is no excuse So also in sins of omission we cannot be allowed to say it was the Lord suffered me to sin No more will this plea be allowed The Lord did not quicken me to duty Grace is as necessary to prevent sin as to perform duty Gods suspension was no excuse to Hezekiah 2 Chron. 32. 31. Howbeit in the business of the Ambassadors of the Princes of Babylon who sent to him to enquire of the wonder that was done in the land God left him to try him that he might know all that was in his heart This complaint of weakness hath an ill aspect complaining without labouring is rather a taxing of God But 3. Natural men are bound to pray and perform duties therefore renewed men That natural men are bound see Acts 8. 22. Repent therefore of this thy wickedness and pray God if perhaps the thought of thine heart may be forgiven thee And Psal. 14. 2. The Lord looked down from heaven to see if there were any that did understand and seek God It is charged as a crime that they did not but much more the renewed for to whom more is given of them more is required It is another talent wherewith they are entrusted Grace is not only donum but talentum Grace is not given as a piece of money to a child to play withal but as we give money to Factors to trade withal for us Now a renewed man should do more being capable of more 4. The outward act of a duty is commanded as well as the inward though they come not up to the nature of a perfect duty there is somewhat of the Ordinance of Christ in them Hos. 14. 2. Take with you words and turn unto the Lord say unto him Take away all iniquity and receive us graciously so will we render the calves of our lips Though I cannot do all I must do as much as I can 5. We are to wait humbly in the use of means for the power of his grace When the door is shut knocking is the only way to get it open I will go and offer my self to God and see what he will do for me which is Gods usual way and to be used with the more caution and diligence because God doth all Phil. 2. 12 13. Wherefore my beloved as ye have always obeyed not as in my presence only but now much more in my absence work out your own salvation with fear and trembling for it is God which worketh in you both to will and to do of his good pleasure Seamen by tacking about get wind so far as you use the means you comply with Gods end A sad threatning there is to those that neglect the use of means that shut the dore upon themselves or if God withdraws are willing he should keep away 6. Acting in spiritual duties fits us for them Iter ad pietatem est intra pietatem Praying fits for praying
it in their conversation God will not take it planted in our hearts if we do not obey him in those things that are contrary to our Interests and natural Affections When God tryed Abraham that was to offer his Isaac Gen. 22. Now I know that thou fearest me since thou hast not withheld thine only Son c. why was Abraham unknown to God before that time As Peter told Christ Lord thou knowest all things cannot God see the inward Springs and Motions of our Souls and what Affections are there Could not God tell what was in Abraham But now I acknowledge For God will not acknowledge it in this sense untill we express it They are the true Servants of God that have his fear planted in their hearts and express it upon all occasions SERMON XLIV PSALM CXIX Verse 39. Turn away my Reproach which I fear For thy Iudgments are Good IN these Words you have 1. A Request Take away my Reproach 2. A Reason to inforce it For thy Iudgments are good First for the Request Turn away roul from upon me so it signifies He was cloathed with Reproach now roul from me my Reproach some think he means Gods condemnatory Sentence which would turn to his Reproach or some remarkable rebuke from God because of his Sin Rather I think the Calumnies of his Enemies and he calls it my Reproach either as deserved by himself or personally lighted upon him the Reproach which was like to be his Lot and Portion in the World through the Malice of his Enemies The Reproach which I fear that is which I have cause to expect and am sensible of the sad Consequences of it Secondly For the Reason by which this is enforced For thy Iudgments are good There are different Opinions about the Formality of this Argument Some take the Reason thus Let me not suffer Reproach for adhering to thy word thy word which is so good But David doth not speak here of suffering Reproach for Righteousness sake but such Reproach as was likely to befall him because of his own Infirmities and Failings Reproaches for Righteousness sake are to be rejoyced in but he saith this I fear and therefore I suppose this doth not hit the reason neither the other Sence Why should I be looked upon as an evil doer as long as I keep thy Law and observe thy Statutes Others judge badly of me but I appeal to thy good Judgment Others by Judgments understand Gods dealings Thou dost not deal with men according to their desert Thy dispensations are kind and gracious Rather thus By Judgments are meant the Ways Statutes and Ordinances of God called Judgements because all our words works thoughts are to be Judged according to the sentence of the Word now these it is pity they should suffer in my Reproach and Ignominy This is that I fear more than any thing else that can happen to me I think the reason will better run thus Lord there is in thy Law Word Covenant many Promises to encourage thy People and therefore Rules to provide for the due honour and credit of thy People Take it so I shall with respect to the necessities of the People of God insist a little upon the former clause and observe this point That Reproaches are an usual but yet a great and grievous affliction to the Children of God They are usual for David saith my Reproach Even this holy man could not escape it the Censures of his Enemies and they are grievous for he saith which I so fear First That they are usual David often complains of it in this Psalm and mentions it as one great evil to God Verse 22. Remove from me Reproach and Contempt for I have kept thy Testimonies And again Verse 42. So shall I have wherewith to answer him that reproacheth me for I trust in thy Word And V. 69. The Proud have forged a lye against me God may let loose a barking Shimei upon a holy David and therefore doth he so often complain of Reproaches so else where Psal. 31. 13. For I have heard the Slander of many Sundry sorts of Persons made him their Butt upon which they spent and let fly the Arrows of Censure and Reproach Psal. 25. 15. The Abjects gathered themselves together against me they did tear me and ceased not Tear me meaning in his name that was rent and torn in pieces with their Reproaches the Abjects gathered themselves c. Base dust will many times be flying in the faces of the Children of God and Ieremiah tells us I have heard the defaming of many And Iob and other Servants of God yea our Lord himself was reviled he endured the contradiction of Sinners many a bittter Reproach even of the highest crimes against either Table there were objected to him Blasphemy and Sedition the highest Crime against the First and the highest Crime against the Second Table the Son of God that was so meek innocent just and did so much good in every place yet he met with odious aspersions therefore we cannot say that they are faulty because they are aspersed since this hath been the portion of the most eminent Godly persons and after that we are told Psal. 64. 3 4. They whet their tongue like a Sword and bend their Boâ—…s to shoot their Arrows even bitter words that they may shoot in secret at the Perfect Perfection meets with Envy and Envy vents it self by detraction and when men cannot reach the heighth of others by a holy imitation then by odious imputations they seek to make them as vile low and base as themselves Thus it is an usual affliction Secondly It is a grievous affliction for the man of God that was after Gods own heart he saith the Reproach which I so feared It is called Persecution Gal. 4. 29. compared with Gen. 21 9. and you shall see it was mocking and reproach The scourge of the tongue is one of the basest persecutions that the Children of God are tryed withal and they are called cruel mockings Heb. 11. 36. There is as much cruelty and as deep a wound many times made by the Tongue of Reproach as by the Fist of Wickedness To confirm it by Reasons Reproach must needs be grievous because 't is against Nature and against Grace 1. 'T is against Nature contempt is a heavy thing to bear and as honour is more grateful to some Persons so Reproach is more grievous than many ordinary Crosses Many would lose their goods Cheerfully yet are grieved with the loss of their Names According to the Constitution and frame of mens Spirits so they are affected some with Shame more than with Fear There seems to be Excellency and Gallantry in sufferings which are honourable and many can bear that but the best Spirits are deeply affected with Shame and disgraceful Punishment is more dreadful than a painful one Jesus Christ that had all the innocent affections of humane Nature and upon occasion shewed them he took notice of Mockings and Reproaches
in thy way These two Prayers joyn'd together speak thus much if you be too busie about Vanity it will bring on a Brawn and Deadness and so you need to go to God for quickning And Christ tells his disciples Luke 21. 34. Take heed of being over-charged c. The soul is mightily distempered by too free a Liberty of the delights of the Flesh for Surfeiting and Drunkenness must not be taken there in the gross Notion 3. Let us take heed that we do not lose it by our Sloathfulness and Negligence in the spiritual Life Isa. 64. 7. There is none that stirreth up himself to take hold of thee As in a Watch one Wheel protrudes and thrusts forward another so when we are diligent all is lively in the Soul but when we are not active and serious in a Godly course all goes to Rack An Instrument though it be never so much in Tune yet laid by and hung up it grows out of Order Wells are sweetet for draining Our Graces if we keep not them awork lose their Vitality if we do not stir up the Grace of God 2 Tim. 3. 6. they are quite quenched when we grow careless and neglectful of our Souls we lose this Activity of Grace 4. Vain and Dead-hearted Company and Converse are a very great means to damp the Spirit and quench the Motions of the heavenly Life We should Provoke one another to good Works Heb. 10. 24. There is great Provocation in good Examples but we grow Lazy Formal slight by imitation Others profess Knowledg yet are Vain Dead-hearted so are we we have adopted it into our Manners and leven one another by this means There should be a holy Contention who should be most forward in the ways of Godliness and excel in our Heavenly calling this keeps Christians lively Saul when he was among the Prophets he Prophecied but when we converse with Dead-hearted company it breeds a great Damp. You read in Isa. 41. 6. 7. how the Idolaters encouraged one another it was when the Isles was to wait for the Messiah that they should not faint but get up their Idols again after Christ had got a little footing among them and shall not the Children of God encourage and keep up the life of Zeal one in another Use 2. Exhortation It presseth you to divers Duties 1. To see a need of quickning Though life received gives Power to act yet that Power must be excited by God No creature doth subsist and Act of it self All things Live Move and have their Being in God There is a Concurrence necessary to all created things much more to the New-creature Partly because of the internal indisposition of the Subject in which it is alas Grace in the Heart is but like fire in Wett-wood Partly by reason of External impediments Satan is ready to cast a Damp upon thy Soul so that the Lords grace is still necessary for us 2. Ask it of God All life was at first in him Originally and ' it s an Emanation from him The Apostle proves Christs God-head from this because In him was Life Iohn 1. 4. But is this a good Argument Doth that prove therefore he was God may we not say of the meanest Worm in it is Life but he means Originally he was the fountain of Life And still he keeps it in his own hands and conveys it to all Creatures every moment even to the lowest Worm Iohn 5. 26. For as the Father hath life in himself So hath he given to the Son to have life in himself The Power of quickning and keeping of life it belongs to God He hath it Originally from himself he gives it to others 1 Tim. 6. 13. he that quickneth all things Worms Men that gives Life to them is God 3 Except this Grace in and through Jesus Christ who hath purchased it for us who gave his Flesh to be meat indeed and his Blood drink indeed Iohn 6. 55. Who rose again that we should walk in newness of Life Rom. 6. 4. Who ascended to pour out the Spirit upon us Iohn 7. 38. 39. Therefore when we find Deadness Spiritually look to receive this life from Christ. 4. Rouse up your selves There are Considerations and Arguments to quicken us Certainly a man hath power and faculty to work truths upon himself to stir up the Gift and Grace that is in us 2 Tim. 1. 6. We must not think Grace works necessarily as fire burns whether we will or no that this will enliven us but we must rouze and stir up our selves as Psal. 42. 5. There are many considerations by which me may awaken our own Soul from the Love of God from the Hopes of Glory by which Christians should stir and keep their Spirits awake and alive towards God and Heavenly things Use 3. If quickning be so necessary it presseth us to see when ever we have received any thing of the vitality of Grace Sence Appetite and Activity we may know it by these things when there 's a sence of Sin in-dwelling as a Burden Life is strong then when it would expel its Enemy Rom. 7. 24. When there is an Appetite after Christ and his Graces and Comforts When there 's a greater Activity a bursting and breaking forth towards Religious Duties it is a sign Grace is strong in the heart for the Spirit is to be a fountain of living waters always breaking out Iohn 7. 38. When we are more fruitful towards God when it is ready to discover it self for the Glory of God then the heavenly life is kept in good plight For these things we should be thankful to God for he it is that awakeneth you SERMON XLVII PSALM CXIX Verse 41. Let thy Mercies come also to me O Lord even thy Salvation according to thy Word IN this Verse you have the Man of God in Straights and begging for Deliverance In this Prayer and Address to God you may observe 1. The Cause and Fountain of all Thy Mercies 2. The Effect or thing asked Salvation 3. The Warrant or Ground of his Expectation according to thy Word 4. The effectual Application of the Benefit asked Come also unto me The Sum of the Verse may be given you in this Point Doct. That the Salvation of God is the fruit of his Mercy and effectually dispensed and applied to his People according to his Word There is a twofold Salvation Temporal and Eternal 1. Temporal Salvation is Deliverance from Temporal Dangers Exod. 14. 13. Stand still and see the Salvation of the Lord. 2. Eternal Deliverance from Hell and Wrath together with that positive Blessedness which is called Eternal Life Heb. 5. 9. And being made perfect he became the Author of eternal Salvation to all them that obey him The Text is applicable to both though possibly the former principally intended 1. I shall apply it to Salvation Temporal or deliverance out of Trouble Then observe 1. the cause of it Thy Mercies Gods Children often fall into such streights that
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
of the wicked which forsake thy Law THE Man of God in the former Verse had shewed what Comfort he took in remembring God's Judgments of old meaning thereby his Righteous Dispensations in delivering the Godly and punishing the Wicked he now sheweth that seeing God's horrible Judgments on the Wicked he was seized and stricken with a very great fear In the Words observe 1. A great Passion described 2. The Cause of it assigned 1. A great Passion described Horrour hath taken hold on me The Word for Horrour signifieth also a Tempest or Storm Translations vary some reade it as Iunius a Storm overtaking me Ainsworth a burning Horrour hath seized me and expoundeth it a Storm of Terrour and Dismay The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faintness and dejection of mind hath possessed me our old Translation I am horribly afraid all Translations as well as the Original word imply a great trouble of mind and a vehement Commotion like a Storm it was matter of disquiet and trembling to David 2. What is the matter the Reason is given in the latter Clause because of the wicked which forsake thy Law Now this Reason may be supposed to be 1. Either because of the Storm of Trouble raised by them or Persecution from them and so it would note the outragiousness of those who have cast off the Yoke all fear of God and respect to his Law and so also the imbecillity and weakness of the Saints who are not able to stand against violent Evils and assaults of Temptation But this is not so consistent with David's Constancy and Comfort asserted in the former Verses 2. Because of the Detriment and Loss which might accrue to the Publick they bring on common Judgments and Calamities It is a Iewish Proverb that two dry Sticks will set a green one afire One sinner destroyeth much good Eccl. 9. 18. much more Mercy Now the Godly which believe God's Word are troubled when they see Wickedness increaseth they know this will turn to loss and ruine in the issue therefore it causeth a grievous Horrour and Indignation to seize upon them for they have a tender and publick Spirit 3. Besides the common Calamities which they might bring upon others the sore Punishment which they would bring upon themselves was an horrour to him which sheweth a Charitable Affection to Enemies The Punishment which had not as yet seized upon them nor did they think of it yet being prepared for their Wickedness by the Justice of God was a grief and trouble to David as it is to all good Men to see the Wicked run on to their own Destruction and Condemnation These two last Senses I prefer Doctr. It argueth a good Spirit to be grieved to see God's Laws broken and to be stricken with fear because of those Iudgments which come from God by reason of the wickedness of the wicked The Reasons are 1. Here is matter of great Commotion of Spirit to any attentive and serious Beholder for the Cause assigned in the Text is because they forsake thy Law There are two things in the Law the Precept and the Sanction by Penalties and Rewards Now they that forsake the Law violate the Precept and slight the Sanction and so two things grieve the Godly their Sin and their Punishment How grievously they sin and what grievous Punishments they may expect 1. That the Law is violated that they should forsake God and all thoughts of Obedience to him and so make slight of his Law Sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Iohn 3. 4. the Transgression of the Law a contempt of God's Authority if we consider the intrinsick evil of Sin we shall see that it is not a small thing but an horrible Evil in it self a thing not to be laughed at but feared whether our own or others 1. There is Folly in it as it is a Deviation from the best Rule which the Divine Wisedom hath set unto us If we should look upon the Law of God as a bare Direction or Counsel given us by one that is wiser then we it is a Contempt of the Wisedom of God as if he knew not how to govern the World and what is good and meet for Man so much as he himself and so a poor Worm is exalted above God Micah 6. 8. He hath shewed thee O Man what is good Now shall we slight his Direction and in effect say our own Way is better Reason requireth that they who cannot choose for themselves should obey their Guides and since they are not wise for themselves content themselves with the Wisedom of others who see farther then they do as Elymas the Sorcerer when he was struck blind sought about for some body to leade him by the hand Acts 13. 11. can a blind man feel out his way better then another who hath eyes to choose it for him God is wiser then we and all who would not contemn their Creatour should think so He hath reduced the sum of our Duty into an holy Law now for us after all this to run of our heads and to consult with our foolish Lusts and the Suggestions of the Devil who is our worst Enemy is extreame Folly and Madness and so doth every one who breaketh the Laws of God 2. Laws are not onely to direct but have a binding Power and Force from the Authority of the Law-giver God doth not onely give us Counsel as a Friend but commandeth us as a Sovereign and so the second Notion whereby the evil of Sin is set forth is that of Disobedience and Rebellion and so it is a great Injury done to God because it is a Depretiation and Contempt of his Authority As Pharaoh said Exod. 5. 2. Who is the Lord that I should obey his voice or those Rebels Psalm 12. 4. Our Tongues are our own who is Lord over us We will speak and think and doe what we please and own no Law but our own Lusts. Now though Sinners do not say so in so many direct and formal Words yet this is the Interpretation of their sinfull Actions Whenever they sin they despise the Law which forbiddeth that Sin and so by consequence the Authority of him that made it 2 Sam. 12. 9 10. Wherefore hast thou sinned in despising the Commandment Tush I will doe it it is no matter for the Law of God that standeth in the way is the Language of the Corrupt and Obstinate heart Now no man can endure to have his Will crossed by an Inferiour and will God take it at their hands and therefore the Children of God who have a great Reverence of God's Authority when they see it so openly violated and contemned are filled with Horrour Will not God be tender of his Power and Sovereignty will he see his Authority so lightly esteemed and take no notice of it 3. It is shamefull Ingratitude Man is God's beneficiary from whom he hath received Life and Being and all things and therefore is bound to love him and serve
of a soft Heart which must be asked of God 2 Chron. 34. 27. Because thine heart was tender and thou didst humble thy self when thou heardest the words of the Lord against this place There was an high peace and calm at that time but a tender Heart relenteth at the Threatnings Beg of God to sosten thy Heart 2. There needeth eminent Holiness for such a Frame that we shine as Lights in the midst of a crooked and perverse Generation Phil. 2. 15. The Mourners must not be infected and tainted themselves but save themselves from an untoward Generation condemn the Sins of the Tâ—…es by their Conversation 3. We must have a Fear animated by Faith By Faith Noah was moved by fear concerning things unseen Heb. 11. 7. The danger of the Floud was unseen as yet and they married and gave in Marriage We must not judge of things by the present or by carnal Appearance there is a righteous Judge in Heaven Faith in his Word will shew us our Danger for God's Threatnings are all fulfilled and the more we seek to establish our selves by carnal Means the more our Ruine is hastened 4. There must be a grief set awork by a Love to God and the Souls of Men. In Calamities the true temper for Humiliation is a due Sense of our Fathers Anger and Brethrens Miseries in Sins our Fathers Dishonour and Man's Destruction those who are the same Flesh with our selves Now it should trouble us to see them in the way to eternal Ruine Of some have compassion making a difference And others save with fear pulling them out of the fire hating even the garment spotted with the flesh Jude 22 23 verses SERMON LX. PSAL. CXIX 54. Thy Statutes have been my Songs in the House of my Pilgrimage DAVID had in the former Verse expressed his great Trouble because of the increase of the Wicked and their Defection from the Law of God Now he sheweth what comforted him the Children of God have a great deal of divine Consolation from the Word in the midst of all their Sorrows and Evils of the present Life David's Comfort is here expressed 1. By the Matter or Object of it thy Stdtutes 2. The Degree of his Rejoycing intimated in the Word Songs The Effect is put for the Cause Joy and Mirth which usually breaketh forth into singing or the sign and indication for the Thing signified 3. The place where he rejoyced in the House of his Pilgrimage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wheresoever I sojourn 1. By God's Statutes is meant his Word in general more especially the Precepts and Promises in the one we have the offer of Life in the other the way and means how to attain it In the Word is both our Charter and our Rule in both regards it is matter of Rejoycing Psal. 19. 8. The Statutes of the Lord are right rejoycing the Soul Nothing is commanded there but what is equitable in it self and profitable to us 2. By Songs a Metonymy of the Effect for the Cause or the Sign for the Thing signified such Pleasure Joy and Contentment as other men had in Songs David had in the Word of God Travellers use to lighten and ease the tediousness of the Way by Songs thy Word doth comfort me wonderfully Or you may take it literally the Themes and Arguments of his singing Profane Spirits must have Songs suitable to their Mirth as their Mirth is carnal so the Songs of carnal Men are obscene filthy and fleshly but an holy Man his Songs suit his Mirth and Joy he rejoyceth in the Lord and therefore his Songs are divine thy Statutes are my Songs Singing of Psalms is a delectable way of Edification which God hath not onely instituted in the Scriptures but Heathens saw an use of it by the light of Nature Aelian lib. 3. nat Hist. cap. 39. telleth us of the Cretians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a spiritual Channel wherein our Mirth may run Iames 5. 13. Is any merry let him sing Psalms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is the Harmony that is a natural Delight the Matter that is a spiritual Comfort I cannot exclude this because it is one way of expressing that Delight which we take in the Word but I prefer the former for David speaketh of the Comfort he took in keeping God's Precepts when they were violated by others 3. In the House of my Pilgrimage you may take it literally for the time of David's Exile when banished by Saul or driven from his Palace by Absalom when he fled from place to place and wandred up and down in great distress then God's Statutes by which his Life was directed Innocency vindicated Hopes confirmed both of present Support and seasonable deliverance were as Songs to him his real and cordial Solaces Wheresoever the Believer is or whatsoever his Case and Condition be he hath still matter of Rejoycing in the Word of God So had David when he was exposed to continual Wandrings without any fixed Habitation Indeed the Children of God in Babylon say Psal. 137. 4. How shall we sing the Lord's Song in a strange Land The meaning is not to exclude their own spiritual Delight and Solace but they would not gratify the carnal Pleasure of the Enemies with a Temple-song or subject Religion to their sportive fancies and humours Rather Metaphorically for the whole Course of his Life whether spent in the Palace or in the Wilderness in whatsoever place he was he was still in the House of his Pilgrimage so he accounted his best and his worst Condition compare verse 19. I am a Stranger in the Earth and Psal. 39. 12. I am a stranger with thee and a Sojourner as all my Fathers were with 1 Chron. 29. 15. We are Strangers before thee and Sojourners as were all our Fathers Not onely when hunted like a Partridge upon the Mountains but also when he was at Rest and able to offer so vast a quantity of Treasure for the building of the House of God Two Points are observable 1 Doct. That the Godly count this World and their whole Estate therein the House of their Pilgrimage 2 Doct. That during this Estate and the Inconveniencies thereof they find matter of Rejoycing in the Word of God 1 Doct. That the Godly count this World and their whole Estate therein the House of their Pilgrimage I shall not handle this Doctrine in its full Latitude having spoken largely thereof in the 19 Verse onely now a few Considerations 1. Here is no fixed Abode there where we live longest we count our home and dwelling not an Inn which we take up in our passage but the place of our constant Residence in this World We are onely in Passage and so should consider it Heb. 3. 14. Here we have no abiding City but we look for one to come whose builder and maker is God Here we stay but a little while passing through to a better Country The Mortality of the Body and the Immortality of the Soul
withall Christ is infinitely to be valued as more precious than all the Wealth in the World 3. A Well-grounded Resolution in the Truth 1 Thess. 5. 2. Prove all things hold fast that which is good When we take up the Ways of God upon fashion or half Conviction or probable Reasons and do not resolve upon sound evidence we are in danger to be shaken when it is a costly thing to be a sincere Christian but when Conscience is soundly informed then all things give way to Conscience If the Wicked spoile us of our goods they should not spoile us of our best Treasure which is a good Conscience Whatever power they have by Gods permission over our outward Estates they have no power over our Consciences that is the best Friend or the worst Enemy No Bird singeth so sweetly as the Bird in our Bosoms here Heaven or Hell is begun and the solaces of the outward Life are nothing to this 4. A Contempt of the World our earthly Affections must be mortified and that upon a twofold account 1. One that they may freely part with them For if they be over-valued our Affliction will be according to the degree of our Affection Mark 10. 26. He was sad at that saying and went away grieved for he had great possessions We cannot so freely resign them to God and leave all for Treasure in Heaven 2. That we may more intirely depend upon God Heb. 13. 5. Let your Conversation be without covetousness and be content with such things as ye have for he hath said I will never leave you nor forsake you Till the Heart be purged from carnal Affections the Promises of God have little force and respect with us A little satisfieth a contented and a weaned mind and he can the better cast himself upon God's Providence 5. A sound Belief of God's Providence this hath a great influence upon a free parting with our Estates for our Conscience sake Heb. 11. 8. By Faith Abraham left his Country Kindred Possessions and blindfold trusted himself with God's Providence This Principle was made use of when the King was troubled about the hundred Talents 2 Chron. 25. 9. saith the man of God the Lord is able to give thee much more than this God's Providence is enough for a gracious Heart Indeed it is hard to maintain such a Faith in Providence when exposed to great injuries we are apt to doubt of it Godliness seemeth to be neglected by him Psal. 73. 13. Verily I have cleansed my heart in vain and washed my hands in innocency doth God know but a Christian must believe in hope against hope 2. Remedies by way of Consideration 1. They cannot rob us of spiritual and eternal Riches of the Fear of God Love of God Treasures in Heaven are out of their reach Matth. 6. 19 20. Lay not up for your selves Treasures upon Earth where moth and rust doth corrupt and where Thieves break through and steal But lay up for your selves Treasures in Heaven where neither moth nor rust doth corrupt and where Thieves do not break through or steal Your joy shall no man take from you John 16. 22. heavenly Things can never be taken from their owners 2. If they cannot take away our God and Christ we shall be certainly happy All things in the World depend on God and Christ The favour of the Lord maketh rich Prov. 10. 22. without his Blessing nothing prospereth All Judgment is in the hands of Christ Iohn 5. 22. He hath the Government of the World or Dominion over all things which may conduce to help or hinder his Peoples Happiness Things are not left to their arbitrement or uncertain contingency but are under the government of a supream Providence in the hand of him that loves us 3. Tryed Friendship is most valuable Iames 1. 12. Blessed is the man that endureth Temptation for when he is tried he shall receive the Crown of life which the Lord hath promised to them that love him 4. If we suffer with Christ we shall also be glorified with him Rom. 8. 17. If so be that we suffer with him that we may be also glorified together SERMON LXX PSAL. CXIX 62. At midnight I will rise to give thanks unto Thee because of thy righteous Iudgments IN these words observe three things 1. David's holy Imployment or the Duty promised giving thanks to God 2. His Earnestness and Fervency implied in the time mentioned at midnight I will rise rather interrupt his sleep and rest than God should want his praise 3. The Cause or Matter of his Thanksgiving because of thy righteous Iudgments Whereby he meaneth the Dispensations of his Providence in delivering the Godly and punishing the Wicked according to his Word Where observe 1. The Term by which these Dispensations are expressed Iudgments 2. The Adjunct righteous Iudgments 1. For the Term Iudgments they are so called partly because they are God's judicial acts belonging to his Government of the World partly because they are dispensed according to his Word the sentences of which are also called Judgments There are the Judgments of his Mouth and of his Hand Psalm 119. 13. With my lips have I declared all the Iudgments of thy mouth 2. The Adjunct righteous or the Judgments of thy Righteousness so called because they are all holy just and full of equity 1 Doct. One special duty wherein the people of God should be much exercised is Thanks giving 2 Doct. That God's Providence rightly considered we shall in the worst times find much more cause to give thanks than to complain 3 Doct. That an heart deeply affected with God's Providence will take all occasions to praise God and give thanks to his name both in season and out of season 1 Doct. One special duty wherein the people of God should be much exercised is Thanksgiving This Duty is often pressed upon us Heb. 13. 15. Let us offer the sacrifice of praise continually which is the fruit of our lips giving thanks unto his Name There are two words there used Praise and Thanksgiving generally taken they are the same strictly taken Thanksgiving differeth from Praise They agree that we use our voice in Thanksgiving as we doe also in Praise for they are both said to be the fruit of our lips what is in the Prophet Hosea chap. 14. 2. calves of our lips is in the Septuagint the fruit of our lips and they both agree that they are a sacrifice offered to our supream Benefactour or that they belong to the Thanks-offerings of the Gospel but they differ that Thanksgiving belongeth to Benefits bestowed on our selves or others but in relation to us Praise to any Excellency whatsoever Thanksgiving may be in Word or Deed Praise in Words onely Well then Thanksgiving is a sensible acknowledgment of Favours received or an expression of our sense of them by Word and Work to the praise of the bestower The Object of it is the Works of God as beneficial unto us or to those who
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
same mind For he that hath suffered in the flesh hath ceased from Sin that he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God Now that this Resolution may be made knowingly and with the greater strength not onely with the strength of Inclination or our own resolved renewed Will but in the sense of God's Authority a strong belief is necessary that this course of life is pleasing to God 2. That we may hold on with God in an awfull watchfull serious course of Godliness it is necessary that the belief of the Commandments be deeply impressed upon us alas otherwise we shall be off and on forward and backward according to the impulsion of our own Inclinations and Affections and the sense of our Interest in the World Many of the Commandments are crossing to our natural Inclinations and corrupt Humours or contrary to our Interests in the World our Profit Pleasure and nothing will hold the heart to our Duty but the Conscience of God's Authority this is the Lord's Will then the gracious Soul submitteth 1 Thess. 4. 3. For this is the will of God even your Sanctification that ye should abstain from Fornication And 1 Pet. 2. 15. For so is the will of God that with well-doing ye may put to silence the ignorance of foolish men That is Reason enough and instead of all Reasons to a Believer to awe and charge his heart that we may not shift and distinguish our selves out of our Duty that we may shake off sloath and negligence much more deceits and fraudulency and corrupt Affection Many shifts will be studied by a naughty heart that dispense with our Credit Esteem Honour Preferment in the World for our loyalty to God nothing but a deep belief of the Sovereignty of God and the sight of his Will can be of sufficient power to the Soul when such Temptations arise and our Duties are so contrary to the inclinations of the Flesh Heb. 11. 8. By Faith Abraham when he was called to goe out into a place which he should after receive for an inheritance he obeyed and he went out not knowing whither he went and verse 17 18. By Faith Abraham when he was tried offered up Isaac and he that had received the promises offered up his onely begotten Son Of whom it was said That in Isaac shall thy seed be called Gen. 12. 3. In thee shall all Families of the Earth be blessed Oh how have Believers need to bestir themselves upon such an occasion and to remember no evil can be compared with God's Wrath no earthly good with his Favour that transitory Delights are dearly bought if they endanger the Soul to compass them That the sufferings of this life are not worthy to be compared with the glory that shall be revealed in us Rom. 8. 18. The ordinary experience of Believers in lesser Temptations is enough to evince this c. Use 1. Is for Reproof 1. That men do so little revive the belief of God's Commandments hence Sins of omission Iames 4. 17. Therefore to him that knoweth to doe good and doth it not to him it is Sin of Commission Ier. 8. 6. I hearkned and heard but they spake not aright no man repented him of his wickedness saying What have I done every one turned to his course as the Horse rusheth into the battel Would men venture to break a known Law if they did consider that it was the Command of God that hath power to save and to destroy Surely want of Faith in the Precepts is a great cause of their coldness in Duty boldness in sinning Prov. 13. 13. Whoso despiseth the word shall be destroyed but he that feareth the Commandment shall be rewarded Now any one would fear God's Commandment if he did consider it in all its Circumstances 2. Those that would strongly believe the Promises but weakly believe that part of the Word that requireth their Duty from them all for Privileges seldome reflect upon their own Qualification it is a good temper when both goe together Psal. 119. 166. I have hoped for thy Salvation and have done thy Commandments So Psalm 147. 11. The Lord taketh pleasure in them that fear him in those that hope in his Mercy But when asunder all is naught God's Promises cannot comfort us if we be not of the number of them to whom they do belong Not onely consider what God is but what we are and what is required of us our Qualification as well as his Goodness our Duty as well as his Mercy Use 2. To believe the Commandments with a lively Faith we should be tender of disobeying God's Law The Law may be considered as a Covenant of Works or as a Rule of Life as a Covenant of Works so it is satisfied by Christ for those that have an interest in him and serveth to quicken us to get this interest in him as it is a Rule of Life so in the New Covenant we give up our selves to God to walk according to the Tenour of it as Israel by a voluntary submission Exod. 19. 8. All that the Lord hath spoken we will doe So in the Church of the New Testament we ingage our selves by a voluntary submission to walk according to the Will of God and confirm it by the Sacraments Baptism and the Lord's Supper Well then we are still to regard it as a binding Rule looking for Grace to perform it it is not onely a Rule given us for advice and direction but for a strong obligation to urge and inforce us to our Duty So Psalm 40. 8. Thy Law is in my heart I delight to doe thy will O God Use 3. Do we believe the Commandments Then 1. We will not please our selves with a naked Trust in the Promises while we neglect our Duty to God That which God hath joyned together no man must put asunder The Prophet saith Hos. 10. 11. Ephraim is an Heifer that is taught and loveth to tread out the Corn compared with Deut. 25. 4. Thou shalt not muzzel the Ox when he treadeth out the Corn. We are addicted to our own ease prize Comforts but loath Duty Oh make more Conscience of Obedience 2. Their Faith will be lively and operative cause to keep God's Charge and observe his Commandments otherwise it is but an Opinion and a dead Faith Iames 2. 20. Wilt thou know O vain man that Faith without Works is dead Many may discourse of the necessity of Duty that have little sense of it as the Children in the Furnace the fire had no power over them neither was one hair of their Heads singed nor their Coats changed not a Lust mortified no good by their strict Notions 3. They must be obeyed as God's Commands abstaining from evil because God forbiddeth it practising that which is good because God commandeth it Notitia voluntatis 1 Thess. 4. 3. This is the will of God even your Sanctification that ye should abstain from
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
your Interest When the main care is about your Souls you will value other losses the less as long as your Jewel is in safe hands 5. You must resign your Souls to God intirely without exception refer your selves to his Methods and let him take his own way to bring you to everlasting Glory When you do with quietness of heart put your Selves into God's hands as being perswaded of his Love and Faithfulness you will be the sooner satisfied in God's Providence seeing he doth all things well The Apostle bids them 1 Pet. 4. 19. Put your souls in Christ's hands and hold on your duty with courage and confidence chearfully and constantly You have no reason to doubt but Christ will take the custody and charge of the Soul that is committed to him 1 Tim. 1. 12. I know whom I have believed that he is able to keep that I have committed to him Venture your Souls in this bottom he hath power to keep it he hath pawned his Faithfulness in the Promise SERMON LXXXIV PSAL. CXIX 76. Let I pray thee thy mercifull kindness be for my comfort according to thy word unto thy Servant IN the foregoing Verse he had acknowledged that God had afflicted him and now he prayeth that God would comfort him The same hand that woundeth must heale and from whom we have our Affliction we must have our Comfort Hosea 6. 1. Come let us return unto the Lord for he hath torn and he will heale us he hath smitten and he will binde us up Affliction it is God's judicial Act a kind of putting the Creature in Prison which being done by the supream Judge who hath an absolute power to save and to destroy to ruine or pardon there is no breaking Prison or getting out without his leave He doth there not onely speak of Affliction but of the Justice and Faithfulness which God shewed in it 1. Justice Those that humbly confess the justice of his stroaks may with the more confidence implore his Mercy Judgement hath done its work when the Creature is humble and penitent There lieth an appeal then from the Tribunal of his Justice to the Throne of his Grace Though our Sins deserve Affliction yet there is Comfort in the mercifull Nature of God and the Promises of the Gospel David first acknowledgeth that he was justly afflicted and then he flyeth to Mercy and beggeth Comfort 2. He observeth also a Faithfulness in all God's Dispensations he doth not afflict his Children to destroy them but to prepare them for the greater Comfort As one of his Children and Servants David sueth out his priviledge God that is just and true will also be kind and mercifull To have Judgement without Mercy and Desolation without Consolation is the Portion of the Wicked but Lord saith he I am thy Servant Therefore I pray thee let thy mercifull kindness be for my comfort So that you see this Request is fitly grafted upon the former Acknowledgment In it observe 1. The original Cause of all the good which we expect Thy mercifull loving kindness 2. The Effect now sued for be for my comfort or to comfort me 3. The Instrument or means of obtaining it which is double 1. On God's part The Word According to thy Word 2. On our part Prayer Let I pray thee 1. In the Word there is the relief discovered and offered and thereby we are incouraged and assured 2. On our part there is Prayer In which we act Faith and spiritual Desire 3. We have hope given in the Word and we sue it out by Prayer 4. The Subject capacitated to receive this effect from that Cause in this order Thy Servant Doct. That the people of God have liberty and much incouragement from God's mercifull Nature and Promises to ask comfort in their Afflictions This Point will be best discussed by going over the parts and branches of the Text as they have been laid forth to you 1. The primary and principal cause of all Comfort is the mercifull kindness of God We reade in the 2 Cor. 1. 3. That he is the Father of Mercies and then it presently followeth That he is the God of all Comfort The remedy of all our Evils lyeth in the Mercy of God And his Kindness and Goodness is the Fountain of all our Blessedness I shall inquire 1. What his mercifull kindness is 2. What special incouragement this is to the People of God First What his mercifull kindness is you see here is a compound Word which importeth both his pity and his bounty Here is mercifulness and kindness mentioned First His mercifulness Mercy hath its name from misery Misericordia is nothing else but the laying of the misery of others to heart with intention of affording them relief and succour In God it noteth his readiness to do good to the miserable notwithstanding Sin The motion cometh from within from his own Breast and Bowels For our God is pitifull and of tender mercy James 5. 11. and the act of it is extended and reached out unto the Creature in seasonable relief For the Throne of Grace was erected for this purpose Heb. 4. 11. Two things there are in mercy First A propension and inclination to commiserate the afflicted Secondly A ready relief and succour of them according to our power affectus effectus First There is a compassion or a being affected with the misery of others This properly cannot be in God in whom as there is no passion so strictly speaking there is no compassion yet something Analagous there is a taking notice of our misery Something like a pity arising in his heart upon the sight of it which the Scripture frequently ascribeth to God and we can best understand as we consider the Divine perfections shining forth in the humane nature of Christ. Exod. 2. 24. He heard their groaning and Isa. 63. 4. In all their afflictions he was afflicted Judges 10. 16. His soul was grieved for the misery of Israel Forms of Speech taken from the manner of men who use to be thus affected when they see a miserable object God in his simple and perfect Nature cannot be said either to joy or grieve but he carrieth himself as one thus affected Or these expressions were laid in aforehand to suit with the Divine perfections as manifested in Christ who is touched with a feeling of our infirmities Secondly Mercy noteth the actual exhibition of help and relief to the miserable When his people cry to him he runneth to the cry Psal. 78. 38. He being full of compassion forgave their iniquity and destroyed them not yea many a time turned he his anger away and did not stir up all his wrath Mark there Gods forgiving the iniquity was not inflicting the temporal punishment or destroying the sinner presently the cause of all was not any good in the sinner but pity in God that moved him to spare them for the time So he doth sometimes for those that cry to him but in a natural manner as a
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
preparing us for this delightfull course of holiness Heb. 10. 16 17. 1 Cor. 1. 30. Tit. 3. 4 5. 3. This comfortable sense of Gods mercy should induce us to this by way of argument 1 Ioh. 4. 19. We love him because he first loved us 1 Cor. 5. 14 15. For the love of Christ constraineth us because we thus judge that if one dyed for all then were all dead And that he dyed for all that they which live should not henceforth live unto themselves but unto him which dyed for them and rose again And Gal. 5. 6. In Christ Iesus neither circumcision availeth any thing nor uncircumcision but faith which worketh by love And then by way of gratitude we ought to bend all the powers of our Souls to holiness and obedience and lay out our care and labour upon it 4. Consider the more holiness and obedience any one hath the more acceptable to God An Holy soul is an object capable of Gods love the holy God delighteth in holiness as well as the mercifull God pityeth misery The more holy we are the more God loves us Let us not make wounds for God to cure As we increase in holiness we increase in favour with God This is true of Christ who never had any defect of holiness but onely was to increase in the exercise of it 5. Consider how just it is with God to refuse our cryes for mercy when we despised His precepts for duty besiege your hearts with these considerations and press them daily upon you We are marvellous apt to please our selves with some loose apprehensions of mercy without bending our selves to our duty 6. Consider How reasonable it is that when mercy hath taken us with all our faults at our first entrance into Covenant with God we should afterwards study to please and make it our delight so to doe 7. Consider How impossible it is to cherish a sense of his mercy and love to us while we neglect duty The soul hath Two sentiments of Religion which can never be defaced a desire of happiness and subjection to God ut anima sit subjecta Deo pacata in se as we love our own comfort so we will be troubled about our duty the Soul will not sit easy Comfort follows holiness as light doth fire and sin will cause trouble as the prick of a needle doth pain The Soul cannot be serious and mind things but it will be so Indeed at some times by carelessness our sense of the necessity of obedience is extinguished and then a little serveth turn to keep the conscience quiet or stupid but it will return again Never leave till holiness and obedience be your delight as well as your care 3. Use Is to press us to be earnestly dealing with this mercifull God for comfort We need it now in a time of Judgment when delivered over to Judgments Hosea 11. 8. as sometimes to sins so to plagues When God opens the floudgates le ts out Judgments upon a people without restraint I will hide my face from them I will see what their end shall be Deut. 32. 20. So also the 30th Their Rock sold them and the Lord hath shut them up Mercy can put a stop but that will interpose no more Again when the people of God are much hated and maligned now 2 Cor. 4. 8. We are troubled on every side yet not distressed perplexed but not in despair 1. If it be Gods nature to be mercifull and kind why should we be discouraged Mercy is free favour is shewed to a miserable person Mercy can recall the punishments due to us and mitigate corrections and sweeten our comforts 2. But then you must be content that mercy should issue out in its own way and order First giving us principal mercies then necessary first sanctifying and then comforting saving us by washing us in the laver of regeneration 3. Reckon your comfort more by a sense of Gods care than by removing temporal trouble Spiritual comfort is more excellent than bodily 4. You must sue it out by prayer wherein first it must be with brokenness of heart Let true Spiritual misery be discerned and complained of Let us lay our sins and sores before his pity Secondly with Faith for here is the word mentioned Why are we so disconsolate is there no balm in Gilead It is our usual sault we pore too much upon our Troubles There is a God of comfort who answereth his name every way and will keep his word with his people Let us come to him in all our wants Thirdly with resolution of more faithfull obedience for Gods servants are onely capable renew your Covenant of serving God 5. The Godly have common comforts What will serve ones turn will serve anothers also They have all the same fundamental work of grace in their hearts They are all born of God have his Image stamped on them have the same Redeemer The same Spirit worketh in all And the promises are made alike unto all not upon personal considerations SERMON LXXXVI PSAL. CXIX VER 78. Let the proud be ashamed for they dealt perversly with me without a cause but I will meditate in thy precepts IN these words you have I. David's PRAYER II. David's RESOLUTION I. David's Prayer And there take notice of first the Petition it self Let the proud be ashamed 2dly the Reason For they dealt perversly with me without a cause In the Prayer he beggeth the repression of his Enemies There take notice of 1. The Notion by which they are described The Proud 2. The event or effect of God's Providence desired concerning them Let them be ashamed 1 The Notion is considerable The wicked especially the Persecutors of God's People are usually characteriz'd by this term in this Psalm The Proud ver 51 69 122. And will give us this Note DOCT. That Pride puts wicked men upon being troublesom and injurious to the People of God But why are the Persecutors and the Injurious called the Proud Ans. 1. Because wicked men shake off the yoke of God and will not be subject to their Maker and therefore desist not from troubling his People Exod. 5. 2. Who is the Lord that I should obey his voice and let Israel go What was in his tongue is in all mens hearts they contemn God and his Laws Every Sin hath a degree of Pride and a Depretiation of God included in it 2 Sam. 12. 9. Wherefore hast thou despised the commandment of the Lord to do evil in his sight There is a slighting of God's Authority and a lifting up our will against the Will of God 2. Because they are drunk with worldly Felicity and never think of changes Psal. 123. 4. Our soul is exceedingly filled with the scorning of those that are at ease and with the contempt of the proud When men go on prosperously they are apt wrongfully to trouble others and then to flout at them in their misery and to despise the person and cause of God's People which
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.
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
who value all things in order to the chief good and have weaned their hearts from the false happiness they have their end if they be brought nearer to God though by a bitter and sharp means First Use Is Reproof to four sorts 1. To those that know no comfort but what ariseth from the enjoyments of sense Alas these comforts are dreggy and base and leave a taint upon the soul Iude 19. Again they leave us destitute when we most need comfort Iob 27. 8. When other comforts forsake us and have spent their allowance the comforts of the Word abide with us Again these comforts increase our grief though for a time they seem to mitigate and allay it They are like strong waters that warm the stomach for the present but destroy the true temper and natural heat of it and leave it the colder afterwards they chear us a little but the end of that mirth is heaviness Oh! how much better are the comforts of God's Word which giveth us matter of joy in the saddest condition and do not only save us from desperation in troubles but make us rejoice in tribulation and can bring pleasure to us in our bitterest afflictions there are breasts of consolation for every distressed creature to suck at and be saved 2. It reproves them that think Philosophy as good or a better Institution than Christianity Certainly we should own the wisdom of God by what hand soever it is conveyed to us as Elijah refused not his meat though brought by Ravens But when this is done by men of a profane wit in a contempt of God we must convince them of their dangerous error and mistake and shew how compleat we are in Christ that we be not spoiled by the Rudiments of vain Wisdom or Philosophy Col. 2. 8. Surely God's comforts have greatest authority over the Conscience to silence all our murmurings Psal. 94. 19. Man speaks to us by the evidence of Reason but in Scripture God himself speaks to us and impawneth his Truth with us to do us good they knew not the true cause of trouble sin nor the true remedy Jesus Christ And surely those great mysteries of Christ as Procurer of Comfort the Spirit as the Applier Heaven as the Matter the Word as the Warrant Faith as the Means to receive all these are a more accommodate means to settle the Conscience than those little glimmerings of light which refined nature discovered They speak of submitting out of necessity little of reducing the heart to God and their very Doctrines for comfort were rather a Libel against Providence than a sure ground of peace and tranquility of mind and they taught men to eradicate the affections rather than to govern and quiet them and therefore keep up your Reverence to the Scriptures A Seneca may speak things more neatly and to the gust of carnal fancy but not with greater power and efficacy this is reserved for the Word 3. It reproves them that undervalue the consolations laid down in the Word as if they were but slender empty and unsatisfactory and would have some singular and extraordinary way of getting comfort Iob 15. 11. Are the consolations of God small with thee Is there any secret thing with thee God's ordinary way is the sure way the other layeth us open to a snare therefore they who undervalue the ordinary comforts of the Word obtained in a way of Faith and Repentance and close walking with God as Naaman undervalued the waters of Iordan and would have signs and wonders to comfort them they may long sit in darkness because if God comfort them not in their way they will not be comforted at all Now though God hath sometimes in condescension to his people granted them their desires as to Thomas yet it is with an upbraiding of their weakness and unbelief Iohn 20. 28. We should acquiesce in the common allowance of God's people lest we seem to reflect on the wisdom and goodness of God and lay open our selves to some false consolation and dream of comfort while we affect new means without the compass of the Word especially when we find not our expectations there speedily answered like hasty Patients readier to tamper with every new Medicine they hear of than submit to a regular course of Physick Gregory tells us of a Lady of the Emperor's Court that never ceased importuning of him to seek from God a Revelation from Heaven that she should be saved He answers Rem difficilem inutilem postulas It was a thing difficult and unprofitable difficult for him to obtain unprofitable for her to ask having a surer way by the Scriptures 2 Pet. 1. 19. than Oracles the adhering of the Soul to the promises is the unquestionable way to obtain a sound peace Luther as he confesseth was often tempted to ask a sign of the pardon of his sins or some special Revelation he tells also how strongly he withstood these Temptations Pactum feci cum Domino meo ne mihi mittat visiones vel somnia vel etiam angelos contentus enim sum hoc dono quod habeo Scripturam sanctam quae abunde docet suppeditat omnia quae necessaria sunt tam ad hanc vitam tam ad futuram I indented with the Lord my God that he would never send me dreams and visions I am well contented with the gift of the Scriptures 4. It shews how much they are to blame that are under a Scripture institution and do so little honour it by their patience or comfort under Troubles Wherefore were the great Mysteries of Godliness made known to us and the promises of the world to come and all the directions concerning the subjection of the Soul to God and those blessed priviledges we enjoy by Christ if they all be not able to satisfie and stay your heart and compose it to a quiet submission to God when it is his pleasure to take away his comforts from you Is there no Balm in Gilead Is there no Physician there Will not the whole Word of God yield you a Cordial or a Cure It is a disparagement to the provision Christ hath made for our comfort 1. Surely this comes either from ignorance or forgetfulness you do not meditate in the Word or study the grounds of comfort and remember them Heb. 12. 5. Have you forgotten the exhortation which speaks unto you as unto children Hagar had a Well of comfort nigh at hand yet ready to dye for thirst 2. You indulge a distemper and the obstinacy and peevishness of grief Ier. 31. 15. A voice was heard in Rama lamentation and bitter weeping Rachel weeping for her children and refused to be comforted Certainly you do not expostulate with your selves and cite your Passions before the Tribunal of Reason Psal. 42. 5. or else look altogether to the grievance not to the comfort aggravate the grievances extenuate the comforts you pitch too much upon temporal happiness would have God maintain you at your own rate Heb.
Law but the doctrine of the Gospel As if he had said Stick to that Doctrine where you have been quickned comforted revived and your hearts setled for God hath owned that doctrine He appeals to their own conscience and to their own known experience that they should not quit the doctrine of Faith but prize and keep close to it for surely that which hath been a means of begetting grace in our souls that should be highly prized by us If God hath wrought grace and any comfort and peace stick there and own God there and be not easily moved from thence Another Apostle reasons Iam. 1. 18 19. God hath begotten us by the word of truth wherefore be swift to hear that is O! do not neglect hearing take heed of forsaking or neglecting the Word for then you go against your own known experience you know here you had your life quickning comfort strength and will you be turned off from this for many times a Seducer may turn off a Believer from the Word which hath given him his first knowledge of Christ. There are three Causes which carry Saints to the Word and other Ordinances viz. Necessity Natural Appetite and inward Inclination and Experience Necessity they cannot live without the Word Natural Appetite and inward Inclination they have hearts suited to this work the Spirit which wrought in the heart hath put a nature in them sutable to the work And Experience they have found benefit by it These are the three grand Causes of respect to the Word and they are all implied or exprest in that 1 Pet. 2. 2. As new born Babes desire the sincere milk of the Word there 's natural appetite for the Word we have them come as new born Babes and there 's necessity you cannot live nor keep nor increase what you have unless you keep to the Word and there 's Experience if so be you have tasted you have had powerful impressions and quicknings by this Word We should engage our hearts upon experience the comfort life and light that we have had by the Word of God 3d Reason Our own spiritual Estate will sooner be discerned by these Experiences the comfort and quickning received from the Word in the way of duty for experience worketh hope Rom. 5. 4. If your experiences be observed and regarded this works a hopeful dependance upon God for everlasting glory your evidences will be more ready and sooner come to hand The motions of our souls are various and through corruption very confused and dark and this is that which makes it so difficult upon actual search to dâ—…cern how it stands between us and God it 's for want of observation But now if there be constant observation of what passeth between us and God how he hath quickned comforted and owned us in our attendance upon him and what he hath done to bring on our souls in the way of life these will make up an evidence and will abundantly conduce to the quickning and comforting of our hearts Use I. For Information It shews us 1. The Reason why so many neglect and contemn God's Word because they never gâ—… benefit by it they find no life in it therefore no delight in it Those that are quickned 〈◊〉 knowledge the mercy and improve it they esteem the Word and have a greater câ—…science of their duty It is not enough to find truth in truth not to be able to contradâ—… it but you must find life then we will prize and esteem it when it hath been lively in its operations to our souls 2. It shews the Reason why so many forget the Word because they are not quickned You would remember it by a good token if there were a powerful impression left upon your souls and the reason is because you do not meditate upon it that you may receive this lively influence of the Spirit For a Sermon would not be forgotten if it had left any lively impression upon your souls 3. If we want quickning we must go to God for it and God works powerfully by the influence of his grace and so he quickens us by his Spirit and he works morally by the Word both by the Promises and Threatnings thereof and so if you would be quickned you must use the means attend upon Reading and Preaching and meditating upon the Word As he works powerfully with respect to himself so morally by reasonings Use II. By way of Reflection upon our selves Have we had any of these Experiences David found life in God's Word therefore resolves never to forego it or forget it Therefore what experience have you had of the Word of God surely at least at first conversion there was the work of Faith and Repentance at first you will have this experience How were you brought home to God what have you had no quickning from the Word of God Case But here 's a Case of Conscience Doth every one know their Conversion or way of their own Conversion Christians are usually sensible of this first work There is so much bitter sorrow and afterwards so much rejoycing of hope which doth accompany that surely this should not be strange But though you have not been so wary to mark God's dealings with you and the particular quicknings of your souls yet at least when the Lord raised you out of your security and brought you home to himself you should have remembred it 1 Thess. 1. 9. They themselves shew of us what manner of entring we had unto you The entrance usually is known though afterward the work be carried on with less observation Growth is not so sensible as the first change God's first work is most powerful meets with greater opposition and so leaves a greater feeling upon us and therefore it were strange if we were brought home to Christ and no way privy and conscious to the way of it as if all were done in our sleep I say to think so were to give security a soft Pillow to rest on And therefore what quicknings had you then Can you say Well I shall never forget this happy season and occasion when God first awakened me to look after himself Many of God's Children cannot trace the particular Footsteps of their Conversion and mark out all the Stages of Christ's Journey and approach to their Souls 〈◊〉 are not alike thus troubled But yet that men may not please themselves with the 〈◊〉 position of imaginary grace wrought in them without their privity and knowledge let â—…e speak to this grand Case this manner of entrance of Christ into our souls how we are quickned from the dead and made living 1. None are converted but are first convinced of their danger and evil estate God's first work is upon their understandings Ier. 31. 19. After I was instructed I smote upon the thigh c. There is some light breaks in upon the Soul which sets them seriously a considering What am I Whither am I going What will become of me And Rom. 7. 9. When the
honours and pleasures and are notable in this kind of skill in promoting their secular ends in these things A child of God may be a Fool to them for this kind of wisdom for it is our Saviour's observation Luke 16. 8. The children of this world are in their generation wiser than the children of light Though David was wiser than his Enemies yet the children of this world are wiser in their Generations that is as to carnal fetches and devices to accomplish their worldly purposes In their Generation that is about the course of their affairs Thus David is not wiser than his Enemies 3. It is not great skill in Arts and Civil Discipline This is indeed a gift of God but given promiscuously sometimes to the good and sometimes to the bad sometimes to the good for Solomon could unravel all the secrets of nature and dispute of every thing from the cedar to the hysop 1 Kings 4. 23 29 30 31. and sometimes to the bad as the Heathen Philosophers many of whom knew all things almost within the circuit of the world yet how little this wisdom is to be valued in regard of that wisdom which we get by God's Commandments God hath in some short shew'd in that he hath suffered those Books which Solomon writ concerning Trees Plants Beasts to be lost whereas to this day the writings of the Heathens are preserved as Aristotle's Book de Animalibus c. But now those Books in which Solomon taught the fear of God and true wisdom which is godliness are by the singular care of God's Providence conserved for our use and benefit God hath herein shew'd that we might want those other Books without the loss of true wisdom but those Books that indeed make us wise to salvation those are kept Learning is a glorious endowment indeed but God would give us that gift by the writings of Heathens but grace which is true wisdom he would give us that by the holy Scripture A Man may excel in learning yet after all the profound researches and enquiries of his high flown reason into the mysteries of nature he may be a very Fool and be damned for ever for Paul saith of the Philosophers Rom. 1. 22. Professing to be wise they became fools since they had not the true knowledge of God and the way of salvation 4. 'T is not a bare knowledge of God's will but wisdom Knowledge is one thing and wisdom another I wisdom dwell with prudence Prov. 8. 12. Many are knowing men well skill'd with notions but they want prudence or practical direction for the governing of their hearts and ordering of their ways In the Scripture you shall find Faith is not only opposed to ignorance but to folly Luke 24. 25. O ye fools and slow of heart to believe Every natural Man is a Fool Tit. 3. 3. though never so notionally wise and skill'd in the theory of divine knowledge Prov. 14. 8. The wisdom of the prudent is to understand his way Not to soar aloft in speculation abstract from practice and remote from spiritual influence but to direct his course so as he may attain to the chiefest good not only to know what is to be done but to do what is to be known Carnal men they have great knowledge and yet are spiritual Fools for all that they may lick the glass and never taste the honey or like Negroes that dig in Mines of knowledge while others enjoy the gold they may search out the mysteries of that Religion which the godly man lives upon dispute of Heaven while others surprize it and take it by force or like the Lark soar high but fall into the Net of the Fowler A careful strict walking that 's the true wisdom and thus we have stated the Benefit II. Secondly Here 's the Author of this Benefit which is God Thou through thy Commandments which I note not only to shew to whom we must go for this wisdom If any man lack wisdom let him ask it of God Jam. 1. 5. Nor to shew to whom we must ascribe the glory of it if we get any benefit by the Word praise belongeth to God who is the Father of lights from whom cometh every good and perfect gift Jam. 1. 17. All Candles are lighted at his Torch and all the Stars owe their brightness to this Sun to the Father of lights we owe all the light wisdom and direction that we have I say not only for these ends do I note it but to shew the main and principal reason why a Child of God is far more safe by his godly wisdom than their Enemies by all their worldly policy why God is of his side counselling directing and instructing him what to do whereas they are acted and influenced by Satan Psal. 37. 12 13. The wicked plotteth against the just the Lord shall laugh at him for he seeth that his day is coming The wicked plotteth against him but there 's a wise God that acts for him He doth not say the just countermineth the wicked and strains himself to match his Enemy with policy and craft but God watcheth for him If it were only this Policy against Piety it were not so much but it is Mens craft against God's wisdom Prov. 21. 30. There is no wisdom nor understanding nor counsel against the Lord. These three words express the sum and heighth of all natural abilities Wisdom notes a quick apprehension Understanding a wise foresight grounded upon experience Counsel a designation of some rare artifice and device now neither Wisdom nor Understanding nor Counsel none of these can stand against the Lord. God's Children are sometimes dismay'd when they consider the advantages of their Enemies their wisdom learning malice experience But here 's their comfort that they may set God against all these God who is the Fountain of wisdom for he is interested in their cause his wisdom against their craft and so having the direction of the mighty Counsellor they are safe III. Thirdly Here is the means Through thy Commandments or through the directions of the Word You will say What can we learn from the Word to match our Enemies in Policy What wisdom will that teach us for our safety and preservation against the malice of our wicked Enemies There is our Rule and the more close and punctual we are in the observance of it the more safe we are A double wisdom we learn from the Word of God which is our security against the malice and craft of our Enemies 1. This wisdom we get by the Commandment it directs us how to keep in with God which is our great wisdom this is to stop danger at the fountain head Prov. 16. 7. When a man's ways please the Lord he maketh even his enemies to be at peace with him The way to get peace and safety in evil times is not to comply with Enemies but to comply with God All our danger lies in his anger not in their wrath and rage for God can
God and then a Man is safe whatever happens nothing can befall him that doth endanger his hopes or endamage his interest in Christ if they kill him they do but put him there where he would be he hath secured his great interest Persecutors cannot reach the better part Luke 12. 4. They kill the body after that they can do no more A good Man let them do what they can can come to no hurt he is indeed like a Die cast him high or low still he falls upon his square he hath a bottom to stand upon hopes to support him 2. Because he hath fitted his spirit for all kind of conditions A Man that is to go a long Journey must prepare for all weathers so a Christian must learn to be abased as well as to abound Phil. 4. Now a mortifi'd Man hath the advantage of all the World a Man that is dead to worldly interests hath the advantage of all others for doing and suffering for God and in noble and generous actions It is our affections that increase our afflictions that make us so base and pusillanimous 1 Cor. 7. 31. Rejoice as if you rejoiced not weep as though ye wept not If our hearts did not rejoice so much in the Creature if we were in a greater indifferency to worldly things the loss and miscarriage of them would not surprize us with so great terror A mortified Man is wiser than other Men because he hath plucked out the root of all trouble which is an inordinate affection and then let his condition be never so bad he is fortified temperance makes way for patience 2 Pet. 1. 6. Add to temperance patience Temperance or a moderation in the enjoyment of all things tends to Patience in the loss of them A Man that possesseth them without love can lose them without grief They may lessen his Estate but cannot lessen his comfort therefore this is the Man that can pray always rejoice evermore in every thing give thanks for giving and taking for the Word of God hath taught him this holy weanedness from worldly things 3. He can look to the end of all things not only to the present but the future Heb. 11. 1. Faith is the substance of things hoped for the evidence of things not seen He can see Victories in a downfall and this is a wisdom proper to Faith to see the overthrow of the Churches Enemies when they rise up and prosper A natural Man may look above his condition as long as he seeth any probability in second causes but Faith is the evidence of things not seen When there is no probable way then it can look above them Reason usually is short-fighted it cannot see afar off 2 Pet. 1. 9. It cannot look beyond the cloud and vail of present discouragement But now Faith can see one contrary in another see a good end in bad means and those things that make against them to make for them and what in itself is hurtful is altogether temper'd by God's hand and to the greatest good Rom. 8. 28. Psal. 37. 37 38. Mark the perfect man and behold the upright for the end of that man is peace But the end of the wicked shall be cut off And Psal. 73. 17. I went into the Sanctuary and there I understood their end Those that are governed by Sense Will and Passion cannot be wise for they do not see to the end but he that lives by Faith looks not to appearances but seeth the end therefore this Man can bear up with hope and courage in the midst of all difficulties and troubles Use 1. Caution against two things Carnal Fear and Carnal Policy 1. Against Carnal Fear Many are troubled when they consider the power and cunning of the enemies of God's People I but you need not be dismay'd when you do in the simplicity of your hearts give up your selves to the direction of God's Word you need not fear all their craft when they are confounded and broken to pieces by their own devices you shall stand firm It seemeth to be the greatest folly in the World to keep at a distance from the rising side in time 't will be found to be the greatest wisdom You think they carry their matters with a great deal of cunning whil'st they slight God and tread the unquestionable interests of Christ under foot and that the Cause of God will never get up again Since they reject the Word of God what wisdom have they Ier. 8. 9. When you fail will you believe the Word of God or the doubtful face of outward things Be sure once you are in God's way and then you cannot miscarry finally Will not Christ uphold the Ministry in despight of the Devil and evil Men Have we not the Word of God to secure these hopes for us therefore what need we fear what wicked Wretches attempt against us Doth not God love Righteousness Will he not take vengeance And in their highest prosperity may not we see their downfall Therefore why should we be afraid 2. Then take heed of Carnal Policy for we are made wiser than our Enemies through the Commandment We must not oppose craft with craft for so Satan will be too hard for us in the use of his own Weapons that 's not wisdom to run to shifts and to carnal and sinful devices There is a wisdom that is necessary for the Children of God Mat. 10. 16. I send you forth as sheep in the midst of wolves be wise as serpents simple as doves ever it was so with God's People they are as Sheep in the midst of Wolves destitute of all outward supports Be ye therefore wise as Serpents and harmless as Doves Carry your selves prudently and holily in my service that wisdom and knowledge which doth not agree with justice but puts upon doing things that are unjust that 's craft not wisdom Now though Christ hath bid us be wise yet he hath forbidden us to be crafty when you run to carnal shifts you think to be wiser than God All the mischiefs of the present Age have meerly been occasioned by unbelief we durst not trust God in his own way but will run to carnal practices meerly to prevent evil and you see how we are entangled in all manner of confusion Ieroboam would be wiser than God God would have setled the Kingdom upon him but he ran to a way of his own and that was his undoing Take heed of this fleshly wisdom 2 Cor. 1. 12. Not in fleshly wisdom but in simplicity and godly wisdom The more simple and plain a Christian walks according to the direct Letter of the Scripture the more safe he is but when he doth run to those baser courses meerly out of distrust to God all things come to ruine Carnal Policy never succeeds well with the Children of God never did a Christian thrive by carnal Policy or using carnal Fetches for carnal Ends God crosseth them A man that will walk by the light of his own
he will not be tied to any order he gives to every one that measure of understanding which he sees fit Indeed his ordinary course is to bless the Teachers of his People with an increase of knowledge for he hath promis'd a more especial presence with the publick gift than with the private Mat. 28. 20. I am with you to the end of the world Yet many times private Believers excel their godly Teachers in wisdom and piety Wisdom is not so tied to the Teachers but that God is free to the giving as much nay more to those that are taught Though the general course is in the ordinary way that Teachers should know more than the Taught yet God sometimes doth work extraordinarily to shew his Prerogative and absolute Soveraignty and things revealed to Babes may be hid from the wise and prudent to shew that it is at his disposing to hide and manifest as he pleaseth 3 Obser. Thirdly The equity and proportion that he observes in the dispensation of his Soveraignty for David ascribes it to God but observes that this came to him as a blessing upon the use of means For thy testimonies are my meditation God gives knowledge to whom he pleaseth but those that meditate most thrive most There are three sorts of Meditation 1 of Observation 2 of Study and Search 3 of Consideration or inculcative Application and all these conduce to make us wise 1. There 's a meditation of observation when a Man compares the Word and Providence and is still taking notice how such a Promise is accomplish'd such a Threatning made good this Man will grow more wise and more understanding than others Psal. 107. 43. Whoso is wise and will observe those things even they shall understand the loving kindness of the Lord. That is he that is comparing the Prediction and Event God's proceedings either in justice or mercy according to his Word how he doth punish and reward his People and what visible Comments his Works are upon his Word he hath a clearer discerning than others and they will see more cause to adhere to God and yield him more faithful obedience than others 2. There 's the meditation of study and search they that are inquiring into the Word of God to find out his mind Eph. 5. 17. Be ye not unwise but understanding what the Will of the Lord is They that exercise themselves in the Word to find out his mind shall have more of his blessing than those that rest in hearing and reading For with what measure ye mete it shall be measured to you and unto you that hear shall more be given Mark 4. 24. It is spoken of measuring to God in Ordinances as we measure to God in the use of means so the Lord will measure out to us in his blessing and the influences of his grace 3. There is a meditation of consideration when we consider that which we read and hear how it may be for use and practice and of what moment it is for our eternal weal or woe The Scripture calls it consideration 2 Tim. 2. 7. Consider what I say and the Lord give thee understanding in all things Psal. 50. 22. Consider this ye that forget God lest I tear you in pieces and there be none to deliver The more Men consider things with application to their own soul the more wise will they grow and the more understanding in the things of God and able to apply all for their own direction he will see more than the Teacher ever could express when he gives forth the general doctrine of Faith and Manners But let any meditate upon it and urge his own heart and he shall find something the Teacher thought not of and this principally is the sense spoken of in this place A Man that urgeth his own heart with what is taught when he hath a general doctrine applies it to his own soul and reflects the light of it upon his own heart meditates upon it by serious and inculcative thoughts will ever find something either the Teacher saw not or seeing expressed not see further into this truth than the Teacher was aware of the life and success of all means doth lie in this meditation 4 Obser. Fourthly I have more understanding than my Teachers We learn this that private means is a duty and must be joined with publick meditation with hearing Many content themselves with publick Ordinances but make not conscience of private means as secret Prayer and debating with themselves by serious inculcative thoughts returning upon their own heart O make conscience of this private duty you may prosper and thrive more in a way of grace When the Apostle laid down the priviledges of a justified estate Rom. 8. 31. he concludes Now what shall we say to these things implying we should urge our own heart upon every general doctrine or rouze up our selves with such a smart question Heb. 2. 3. How shall we escape if we neglect so great salvation 5 Obser. Fifthly We learn again That it is good to submit to God's Institutions though the persons employed in them be never so mean yet if they be cloathed with lawful Authority by a conscientious attending upon God's Ordinance we may get a great deal of wisdom more than the Teacher ever had as they set your thoughts awork Surely if a Teacher corrupt as they sit in Moses Chair though they are corrupt yet as far as they do God's message they are to be regarded certainly we are not to turn back upon one meaner gifted if godly or be a discouragement to those that are weak though they are not so able and have not so strong a gift God may make a mean Teacher a means for the increasing of knowledge 6 Obser. Sixthly We learn The glory of all profiting it must not be given to the Instruments but to God for the Scholar may become wiser than the Teacher That is God may give more grace by an instrument than the instrument hath in himself to shew that all is of him that it doth not lie in the Teachers gift All profiting must be ascribed to God therefore the glory of all must redound to him to his grace 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 I laboured more abundantly than they all yet not I but the grace of God which was with me If never so able it is still from God Secondly The Reason I have more understanding than all my Teachers for thy Testimonies are my meditation Point That meditation is a great help towards gracious improvement David grew in such a manner as that he did excel all his Teachers and he giveth this reason of it For thy Testimonies are my meditation The Scripture calleth for this 1 Tim. 4. 15. Meditate upon these things give thy self wholly to them that thy profiting may appear to all So consider what I say and the Lord give thee
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
practical esteem when they can forfeit this taste for every trifle and flesh pleasing vanity or when they carelesly look after him are indifferent as to communion with God and think it not much whether they are accepted of God yea or no or manifest himself to you in Christ when the comforts of the Spirit are things you can spare and the consolations of God seem to be small it is all one to you whether you have experiences from God in duty or no your souls are satisfied this is a cause of decaying Then negligence in duties pray lazily hear carelesly not meditate often Inordinate savor of carnal pleasure that 's another cause What 's the reason the Temporary seems to be so affected he loseth his taste altogether carnal things have the first possession of his heart and being confirmed there by long use and custom being so suitable to us and so long rooted in us and we have such a vanishing glance of things to come this will work out that taste the love the sense we have of better things godly men when they turn out to the contentments of the flesh they lose their taste it becomes dead This is a considerable loss as to the vitality of your graces for without a taste of good or evil we shall neither eschew the evil nor follow that which is good with that serious constancy and diligence that is necessary A man that hath tasted of the poyson of Asps and the bitterness of the gall and wormwood that is â—…n sin will be afraid of it Rom. 6. 21. So a man that hath tasted of the sweetness of communion with God in Christ he is quickned and carried on with life courage and constancy That 's a dreadful place Heb. 6. 4 5. the loss of their taste is a degree to final Apostasie O! how many lose their taste their relish of Christ the good Word of God the powers of the life to come and are fallen fouly some forward into error some backward into a licentious course so that it is impossible to recover themselves by repentance SERMON CX PSAL. CXIX VER 104. Through thy precepts I get understanding therefore I hate every false way IN the former Verse the Man of God had spoken of the pleasure that was to be had by the Word now of the profit of it There is a great deal of pleasure to spiritual sense if we could once get our appetite we should find a world of sweetness in it and there is as much profit as pleasure As the pleasure is spiritual so also is the profit to be measured by spiritual considerations To escape the snares of the Devil and the dangers that way-lay us in our passage to Heaven is a great advantage Now the Word doth not only warn us of our danger but where it is received in the love of it breedeth a hatred of all these things that may lead us into it Through thy precepts I get understanding therefore I hate every false way In which Sentence the Prophet seems to invert the order set down ver 101. he had said I refrained my feet from every evil way that I might keep thy Word Where the avoiding of evil is made the means of profiting by the Word Here his profiting by the Word is made the cause of avoiding evil In the one Verse you have an account of his beginning with God in the other of his progress In this Verse here is 1. The Benefit he received by the Word and that is Sound and saving knowledge 2. The Fruit and Effect which this knowledge produceth in his heart Therefore I hate every false way Mark first The firmness of this Effect I hate He doth not say I abstain but I hate Secondly The Note of Universality Every Thirdly The Object false way it is not said evil way but false way or as it is in the original every path of lying and falshood Falshood is either in point of opinion or practice If you take it in the first sense for falshood in opinion or error in judgment or false doctrine or false worship this sentence holds good Those that get understanding by the Word are establish'd against Error and not only establish'd against Error or against the embracing or profession of it but they hate it 1. They are established All Error cometh from Ignorance or else Judicial Blindness First From Ignorance or unacquaintedness with the Word of God so Christ said to the Sadduces Te do err not knowing the Scriptures Mat. 22. 29. When Men study not the Word which is the Rule of Truth no wonder if they lie open to every fancy they take up things hand over head and by a fond credulity are led away by every suggestion presented to them So it is said 2 Pet. 3. 10. That the unstable and unlearned wrest the Scriptures to their own destruction By the unlearned is meant not those that are unskilful in Humane Literature though that be a great help but those that are unskilful in the Word of Righteousness poor deluded souls that lie under a great uncertainty Secondly Judicial Blindness For men that have great parts and a presumption of their own wit are given up to be blinded by their own Lusts and though they know the Scriptures yet they wrest them to speak according to the sense of their carnal interest 1 Thes. 2. 12. And so they see not what they see being given up to the witchery and inchantment of Error Gal. 3. 1. O foolish Galatians who hath bewitched you So that all false ways proceed from the want of reason and the pride of reason The one is the cause of the Simple's erring who believeth every word The other of those that are knowing and are otherwise of great parts but they make their wit their Idol and so would be wise above the Scriptures or else are sway'd by their own Lusts they do not fix themselves in the power love and practice of Truths revealed in the Scriptures and so are given up to hellish delusions Now in this sense I might speak with great profit of these words especially now when so many Errors are broached and all the Errors of Christianity come a breast to assault it at once and such changeable Times as produce several Interests whereby men are blinded and such Levity in the Professors of Religion Why then study the Word with a teachable heart that is renouncing your own wit and giving up your selves to God's direction and practise what is plain without being sway'd with the profits and pleasures of the world and you may come to know what is the mind of God Men think all is uncertain in Religion and are apt to say with Pilate What is truth John 18. 38. No the Scriptures are not obscure but our hearts are dark and blind with worldly Lusts otherwise The counsel is plain and you might say with David Through thy precepts I get understanding therefore I hate every false way 1. Where the Spirit
feet and path First In general observe this It is not a light to our brains to fill us with empty Notions but a light to our feet to regulate our practice and to guide our actions Ier. 6. 16. He doth not say hearken after the true Religion but walk therein For a man to study the Scripture only to satisfie curiosity only to know what 's right and good and not follow it with all his heart is but to make a rod for his own back and doth but cause his own condemnation to be sore and terrible Luke 12. 47. To be able to dispute for truth and not lie under the power of it to avoid Heresie and live in Vice will never bring him to Heaven Gal. 6. 16. It is not them that are able to talk of it but to walk according to this rule not to play with it but to work with it Knowledge and practice must be joined together they do never well asunder but excellent together Secondly In our Practice 1 Our Path our general choice A man that consults with God's Word The Lord will teach him the way that he shall chuse Psal. 25. 12. Every thing appointed to an end must have all things absolutely necessary to that end else it is not perfect in its kind though perfect to guide us to eternal life therefore it must contain all things that belong or conduce to that end It is not a Rule given us to be rich or safe but to be eternally happy 2 As 't is a light to our path so to our feet How in the particular actions that we perform and in the particular conditions that we pass through 1. In the particular actions that we perform Every action we go about must be guided by the Word why because obedience in particular actions we are most apt to miscarry in Many are wise in generals but in particulars they quite mistake their way We have general Notions that we must be holy ay but we are not holy in all manner of conversation 1 Pet. 1. 15. In every creek and turning of your lives in all your actions of eating drinking sleeping and waking we are to be mindful and respect the command of God in all these No path of a Christian's conversation but ought to savor of grace and holiness not only his religious but his common and civil actions Every action is a step to Heaven or Hell for this life is compared to a walk and in a walk every step brings us onward in our way Briefly in every act either sin or grace interposeth therefore we had need look to every step and still to walk according to Rule 2. It guides us in all the conditions that we pass through In every Age here 's milk for the weak and strong meat for men of ripe age In every calling from the King to the lowest Beggar In every state of life adversity prosperity still here 's light for you There are two Parties whose interest it is to decry the clearness of Scripture Papists and Libertines Papists they are afraid to stand to this tryal they would bring all to the judgment of the Church therefore 't is for their interest that the Scriptures were not a clear safe and a full direction Libertines they decry the clearness of Scripture upon several grounds Those that plead for a boundless Toleration what 's their great Argument Nothing is certain in Religion If the Word be a clear Rule then c. SERMON CXIII PSAL. CXIX VER 105. Thy Word is a lamp unto my feet and a light unto my path HEre I shall answer five Objections that are made by Cavellers Object 1. First If it be so clear a Light why do men so often mistake that have the Scriptures and consult with them yea why is there such differences among good men Answ. I answer in general There is Light in the Scriptures but there is darkness in men that are conversant about them The Object may be well represented when the faculty is not well disposed There are defects in them to whom this discovery is made though they have light yet they want eyes the Sun giveth light enough though blind men cannot see it the Word doth whatsoever is necessary on its own part To the beholding of any thing by the outward sense there must not only be light to make the object conspicuous but also a faculty of seeing in the eye blind men cannot see at noon-day nor the sharpest sighted at midnight There is light in the Scriptures surely for God would not deal hypocritically with us that are his people if he hath given us a rule he would not wrap it up in darkness so as we should not know his meaning so that the defect is in us This in general But secondly there are many causes of mens mistake 1. Some come to the Word with a presumption of their own wit and leaning upon their own understanding as if that should discover the whole counsel of God and these God never undertook to teach Psal. 25. 9. The meek will he guide in judgment and the meek will he teach his way Those that in an humble sense of their own nothingness depend upon his direction them will he teach Iam. 1. 21. Receive with meekness the ingrafted Word of God We have caution given us and admonitions against pride and arrogance and self-dependence Prov. 3. 3 4 5 6. 2. Many bring their prejudicate Opinions along with them and are biassed and prepossessed before they come to the Word of God and so do not so much take up the sense which the Scriptures offer as seek to impose their own sense on them and regulate the Scriptures to their own hearts not regulating their hearts and principles and senses according to the Word of God Optimus ille lector est qui dictorum intelligentiam saith Hilary expectat c. That mind which is preoccupied with evil opinions and enslaved to preconceived conclusions they do not take any thing from the Word but impose something upon it which God never revealed there If the weights be equal yet if the balance be not equipendent wrong may be done They come with an Idol in their own hearts Ezek. 14. 2. as those that would ask counsel of the Lord that were resolved beforehand Ier. 42. While we look through the Spectacles of our own fancies and preconceptions the mind poisoned with Error seemeth to see what we see not 3. Some search the Scriptures not out of any love to the truth or to know the mind of God but to oppose it rather and so seek a pretence from thence to justifie their private faction in way of opposition against God The Devil gets Scripture to wrest it to his own purpose Mat. 4. 6. They read not to be better but to cavil and put a greater varnish upon the Devil's cause as Iulian did search the Scriptures to pick an advantage against the true Religion and scoff at them that profest it and
glory Use 2. Reproof 1. Of those that walk in the midst of this light and yet perceive no more of the things of God than if they were in darkness these lose the Benefit which God vouchsafeth to them Iohn 1. 5. The light shineth in darkness and the darkness comprehendeth it not And Iohn 3. 19. The light is come into the world and men loved darkness rather than light It had been better for them they had never heard of the Scriptures and that God had never set up such a lamp in the Church These men believe the Word of God is a light and a lamp yet never take care of nor give heed to it they are careless and never measure their actions according to this Rule 2. It reproves those that set up another Rule and look for an infallible Interpreter 1 Those that set up Reason instead of the Word of God Alas this is an imperfect Rule these men would bring down all things before the Tribunal of their own Reason these are not Disciples of Christ but Masters they will not be taught by the directions of the Word but by their own dark hearts I have told you the Candle of the Lord did burn bright within us but alas now 't is weakned by sin it is an imperfect irrational thing we can never be saved by it 2 Others are guided by their Passions and Lusts this is their direction and their lamp this will surely lead them to utter darkness If you live after the flesh you shall dye Rom. 8. 13. 3 Some take the counsel and example of others this will leave them comfortless and make them fall into the snare 4 Some go to Witches in straits as the Prophet reproves such Isa. 8. 19 20. Should not a people seek unto their God 5 Others expect new Revelations from Heaven to counsel them they would converse with Angels now God hath spoken to us by his Son Gal. 1. 8. If an Angel from heaven should bring another Gospel than that which we have preached unto you let him be accursed Use 3. Caution To enterprize nothing but what you have a Warrant for out of the Word of God When you are going about any action say Where 's my warrant If I do it upon my own brain I must stand to my own hazard and all the evil that comes upon me it is the fruit of my own counsel Numb 27. 21. The Priest was to ask counsel of the Lord who shall go out and who shall go in And 1 Sam. 23. 9 10. To do things with a doubting Conscience with an uncertainty whether it be good or bad it is a sin for whatsoever is not of faith is sin still seek your direction from the Word Use 4. It exhorts us to bless God and be thankful for this light Isa. 9. 2. The people that sate in darkness saw great light There is the same difference between the Church and other places as there was between Egypt and Goshen Exod. 10. 23. Here is light and in other places thick darkness What a mercy is it that we have present direction a light to guide us here in grace that will bring us to glory Give thanks to God for so great a benefit 2. Walk according to the directions of the Word walk in the light Ephes. 5. 8. believe it Heb. 4. 2. the true and infallible truth that came out of God's mouth and then apply it say this truth which is spoken is spoken to me Mat. 13. 37. and urge thy heart with the duties of it this was spoken for our learning be persuaded of this truth and so walk and so do and you shall not find any miscarriage 1 Cor. 15. 58. Here 's my warrant and my direction I will keep to it though it expose me to many hazards and straits I know it will be made up at last it will not be lost labor to do what God biddeth thee to do SERMON CXIV PSAL. CXIX VER 106. I have sworn and I will perform it that I will keep thy righteous judgments IN the former Verse David had commended the Word for a sure direction it is a light and a lamp how so not only by God's designation and appointment but by Davids choice It was a light to my feet and a lamp to my steps Now in this Verse he speaks of his firmness and constancy to that choice I have taken thy Word for my guidance and direction and there he did resolve to stick his constancy was grounded upon a vow or upon a promissory Oath which he saw no cause to retract or repent of I have sworn and I will perform it c. In which words you may observe 1 The strength of David's resolution and purpose expressed in his Oath not I must or I will keep but I have sworn c. 2 The matter of this purpose or Oath and that was to keep God's judgments 3 One great motive and reason that inclined him so to do in the word Thy righteous judgments the marvellous equity that was to be observed in the things commanded by God 4 The conscience that lay upon him of observing this Oath I will perform it As if he had said I saw a great deal of reason to make the promise so solemnly to God and I see no reason at all to retract it Four Points I shall observe 1. That it is not only lawful but good and profitable to bind our selves to our duty by a Vow solemnly declared purpose and holy Oath so David I have sworn 2. That this help of an Oath or Vow should be used in a matter lawful weighty and necessary I have sworn saith David but what hath he sworn To keep thy righteous judgments A great duty which God had enjoined him in his Covenant 3. Those that are entred into the Bond of a holy Oath must religiously observe and perform what they have sworn to God I have sworn and I will perform 4. That we may perform our Oaths and lie under a sense and conscience of our Engagements to God it is good that they should be often revived and renewed upon us for so doth David here recognize his Oath I have sworn that c. Doct. 1. That it concerns us sometimes to bind our selves to God and the duty that we owe to him by an Oath 1 That it is lawful so to do appears from Gods Injunction and the practice of the Saints 1. From God's Injunction He hath commanded us to accept of the Gospel Covenant and not barely so but to submit unto the Seals and Rites by which it is confirmed which submission of ours implieth an Oath made to God Baptism is our Sacramentum Militare Sacramental Vow our Oath of Allegiance to God and therefore it is called 1 Pet. 3. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The answer of a good conscience towards God an answer upon God's demands in the Covenant God does as it were in the Covenant of Grace put us to the question Will
matter how comes this deadness upon me Isa. 63. 17. Why hast thou caused us to err from thy ways and hardned our heart from thy fear Enquirew hatâ—…s the cause of this deadness that grows upon me that you may humble your selves under the mighty hand of God The Argument only is behind According to thy Word David when he begs for quickning he is encouraged so to do by a promise The question is where this promise should be Some think it was that general promise of the Law If thou do these things thou shalt live in them Lev. 17. 5. And that from thence David drew this particular conclusion that God would give life to his people But rather it was some other promise some word of God he had to bear him out in this request We see he hath made many promises to us of sanctifying our affliction Isa. 27. 9. The fruit of all shall be the taking away of sin of bettering and improving us by it Heb. 2. 11. of moderating our affliction that he will stay his rough wind in the day of the east-wind Isa. 27. 8. That he will lay no more upon us than he will enable us to bear 1 Cor. 10. 13. He hath promised he will moderate our affliction so that we shall not be tempted above our strength He hath promised he will deliver us from it that the Rod of the wicked shall not always rest on the back of the righteous Psal. 105. 3. That he will be with us in it and never fail us Heb. 13. 5. Now I argue thus If the People of God could stay their hearts upon God's Word when they had but such obscure hints to work upon that we do not know where the promise lies Ah how should our hearts be stay'd upon God when we have so many promises When the Scriptures are enlarged for the comfort and enlarging of our Faith surely we should say now as Paul when he got a word Acts 27. 25. I believe God I may expect God will do thus for me when his Word speaks it everywhere Then you may expostulate with God I have thy Word for it Lord as she when she shewed him the jewel ring and staff whose are these so we may cast in God his promises whose are these according to thy Word And mark David that was punctual with God I have sworn and I will perform it and quicken me according to thy Word Sincere hearts may plead Promises with God Isa. 38. 3 Lord remember I have walked before thee with an upright heart These may look up and wait upon God for deliverance SERMON CXVIII PSAL. CXIX VER 108. Accept I beseech thee the free-will-offering of my mouth O Lord and teach me thy judgments IN this Verse two things are asked of God God's Acceptance then secondly Instruction First He begs Acceptation Therein take notice 1 Of the matter object or thing that he would have to be accepted The free-will-offerings of my mouth 2 The manner of asking this Acceptation Accept I beseech thee O Lord. In the former you may observe the general nature of the thing and then the particular kind they were free-will-offerings and yet more express they were free-will-offerings of his hands not legal sacrifices but spiritual services free-will-offerings of his mouth implying praises our praises of God are called the calves of our lips Hos. 14. 2. rendred there by the Septuagint the fruit of our lips and accordingly translated by the Apostle Heb. 13. 15. The fruit of our lips giving thanks to his Name He was in deep affliction wandering up and down the Desart he was disabled to offer up to God any other sacrifice therefore he desires God would accept the free-will-offerings of his mouth he had nothing else to bring him Secondly He begs of God instruction in his way Teach me thy judgments By Misphalim judgments are meant both God's Statutes and God's Providences If you take them in the former sense for God's Statutes so he begs grace to excite direct and assist him in a course of sincere obedience to God practically to walk according to God's Will If you understand it in the latter sense only for the accomplishment of what God had spoken in his Word for God's Providence for his corrective dispensation Teach me he begs understanding and profiting by them I shall begin with his first Request which offereth four Observations 1. That God's people have their spiritual offerings 2. That these spiritual offerings must be free-will-offerings 3. That these free-will-offerings are graciously accepted by God 4. That this gracious acceptance must be earnestly sought and valued as a great blessing I beseech thee accept c. Doct. 1. First That God's People have their spiritual offerings I shall give the sense of this Point in five Propositions 1 That all God's People are made Priests to God for every offering supposeth a Priest so it is said Rev. 1. 6. That Christ Iesus hath made us Kings and Priests All Christians they have a Communion with Christ in all his Offices whatever Christ was that certainly they are in some measure and degree Now Christ was King Priest and Prophet and so is every Christian in a spiritual sense a King Priest and Prophet for they have their anointing their unction from the Holy One and he communicates with them in his Offices So also they do resemble the Priesthood under the Law in 1 Pet. 2. 5. they are called a holy Priesthood to offer sacrifices to God And 1 Pet. 2. 9. they are called a royal Priesthood They are a holy Priesthood like the sons of Aaron who were separated from the People to minister before the Lord and they are a Royal Priesthood in conformity to the Priesthood of Melchisedec who was King of Salem and also Priest of the Most High God There is a mighty conformity between what is done by every Christian and the Solemnities and Rites used by the Priests under the Law The Priests of the Law were separated from the rest of the People so are all God's People from the rest of the World The Priests of the Law were to be anointed with holy oil Exod. 28. 41. so all Christians they receive an unction from the holy one 1 John 2. 20. By the holy oil was figured the holy Spirit which was the Unction of the Holy One. by which they are made fit and ready to perform those duties which are acceptable to God After the Priest was thus generally prepar'd by the anointing to their services before they went to offer they were to wash in the great Laver which stood in the Sanctuary door Exod. 29. 4. Lev. 8. 4 5. So every Christian is to be washed in the great Laver of Regeneration Tit. 3. 5. And when they are regenerated born again purged and cleansed from their sins then they are Priests to offer Sacrifices to God for till this be done none of their offerings are acceptable to him For they that are in the flesh â—…annot
being near of kin to him she comes in a cunning manner under pretence to worship him and propounds a general question to him she does not at first propose the particular but says in general I have a certain thing to request of thee And what was her Request That one of my sons may sit on thy right hand and the other on the left in thy kingdom Saith Christ To sit on my right hand and on my left is not mine to give but it shall be given to them for whom it is prepared of my Father Mark out of this Story you learn how apt Christ's own Disciples are to dote upon worldly honor and greatness The sons of Zebedee Iames and Iohn those two worthy Disciples employ their mother to Christ in such a message they were dreaming of earthly Kingdoms and worldly honor that should be shared between them notwithstanding Christ taught them rather to prepare for Crosses in this world Do but reflect the light of this upon your own hearts Do we think we are better than those Apostles And that it is an easie thing to shut the love of the world and the honor thereof out of our hearts since they were so inchanted with the witchery of it therefore Christ tells them ver 22. Alas poor Creatures ye know not what ye ask can you pledge me in my Cup and be baptized with the baptism that I am baptized with We know not what we do when we are hunting after high places in the world we are to pledge Christ in his bitter Cup before our advancement come Nay to prove this is not only the bare worldlings disease but it is very incident to the choicest of God's people for after Christ had suffer'd and rose again the Apostles were not dispossess'd of this humor but still did dream of worldly ease and honor therefore they come to Christ with this question Acts 1. 6. Lord wilt thou at this time restore again the kingdom to Israel meaning in the Iewish sense break the Roman yoke and give them power and dominion over the Nations hoping for a great share to themselves when this work was done Thus you see humane weakness and the love of worldly honor bewrays itself in Christ's own Disciples One instance more in Ier. 45. 5. of Baruch Seekest thou great things for thy self seek them not Baruch he was Ieremiah's Scribe had written his Prophesie and believed it that dreadful Roll written it over yet he was seeking some great thing for himself The best are apt to think they shall shift well enough for themselves in the world therefore saith Ieremiah for thou to have thoughts of honor and credit and a peaceful and prosperous Estate when all is going to rack and ruine never dream upon such a matter Now judge whether there be not great cause that God should bring his people to such a condition that they should carry their life in their hands from day to day that he might cure them of this distemper 4. That they may value Eternal Life the more which they would not do if they had a stable condition here in the world After death there will be a life out of all danger and a life that is not in our hands but in the hands of God none can take that life from us which God keepeth in Heaven Now that they might look after this life and value and prize it the more they are expos'd to hazards and dangers here The Apostle saith 1 Cor. 15. 19. If in this life only we have hope in Christ we are of all men most miserable When they find the present life incumbred with so many sorrows and expos'd to so many dangers then they conclude surely there 's a better and safer estate for the people of God elsewhere in Heaven God's people cannot be of all men most miserable there is another life they have hopes in Christ and for other things therefore they long for it and look for it Heb. 13. 14. Here we have no abiding city but we seek one to come All things are liable to uncertainties and apparent troubles that we might look after that estate where the sheep of Christ shall be safely lodg'd in their eternal fold now God by their condition doth as it were say to them as Micah 2. 10. Arise this is not your rest Your stable comforts your everlasting enjoyments are not here here all our comforts are in our hands ready to deliver them up from day to day 5. God doth by his righteous Providence cause it to be so that his People carry their life in their hands to try their affections to him and his Word When we sail with a full stream of Prosperity we may be of God's side and party upon foreign and accidental reasons now God will see if we love Christ for his own sake and his ways as they are his ways when separated from any temporal interest yea when expos'd to scorn disgrace and trouble It is easie to be good when it costs us nothing and the wind blows in our backs rather than in our faces the state of affairs is for us rather than against us Halcyon times and times of rest are times of breeding the Church but stormy times are times of trying the Church 1 Pet. 4. 12. Beloved think it not strange concerning the fiery trial which is to try you as though some strange thing hapned unto you God will put us into his Furnace there will a fiery trial come to see if we have the same affection to truth when it is safe to own it and when it is dangerous to own it when it is hated and maligned in the world Few Professors can abide God's trial Zech. 13. 9. I will bring the third part through the fire and will refine them as silver is refined and will try them as gold is tried When two parts fall away there 's a third part refined and tried by trials When the generality proves dross or chaff or stubble in the Furnace there are some good metal preserved and shine brighter for trial as their zeal is increas'd and their grace kept more lively and their faith and dependance upon a continual exercise God will try whether we can live upon invisible supports and go on chearfully in the performance of our duty in the midst of all difficulty without these outward encouragements They are proved that they may be improved 6. God doth cause such things to befal his People to shew his power both in their preservation and in over-ruling all those cross Providences for their good 1 His power in their preservation when they have no temporal interests to back them God will shew he can preserve his People Psal. 97. 1. The Lord reigneth let the earth rejoice let the multitude of isles be glad thereof It is well that the Lord reigns else how could his People stand The Lord reigns and the multitude of Isles they have a share in the joy and benefit One
is one means for our preservation therefore it must be often used Use. For reproof of those that ask sustaining Grace customarily and carelesly without any deep sense or renewed importunity we are too cold and formal when we say Lead us not into temptation Consider 1. None stand but may fall in some degree and it is our business to take heed we do not Every hour we are in danger either of getting some Distemper or letting out some Corruption Of getting some Distemper being spotted and defiled in the World or at least being made dull and indisposed in the service of God Or else of letting out some Corruption if God do not keep our heart and all Psal. 141. 3. Set a watch O Lord before my mouth keep the door of my lips how soon should we betray our folly And therefore it 's a happy day and we have cause to bless God when we have not by some words or works of ours interrupted our Communion with him Consider 2. How many things concurre to lead us aside corruptions within and temptations without and it may be sometimes the example of others that are of esteem in the Church Corruption within always fighting against Grace the Flesh lusteth against the Spirit and temptations without the favours and frowns of the World if these things have not they may befall us and it is too late to seek armour in time of conflict 3. And then to see men eminent for knowledge and profession turn back from the holy Commandment and glorious Stars fall from their Orb and Station this overturns the faith of many 2 Tim. 2. 18. So that all these things considered we cannot stand a moment without God and therefore we should be more earnest with him for Grace Doctr. 2. The constant safety of Gods people lies in sustaining Grace First Negatively without it we cannot be safe partly because there are so many tryals and temptations between us and home by reason of the sleights of the flesh the cunning of Satan and oppositions of the world and partly because the measure of Grace received is so small Phil. 3. 13. I have not attained and the danger of sinning against God is so great Amos 3. 2. You only have I known of all the Families of the Earth therefore will I punish you for all your iniquities So that we are no longer safe from sin and punishment than God puts under his hand Secondly Positively By Gods sustaining Grace we are kept safe both as the power and faithfulness of God are engaged for our defence 1. The power of God is engaged 1 Pet. 1. 5. Who are kept by the power of God through faith unto salvation The Apostle first speaks of Heaven that that is kept for us and then presently you are kept for it by the power of God An earthly inheritance may be sure enough for the Heir but who can secure the Heir from death and all other accidents But here God provides for our Comfort not only our inheritance is sure but we are kept and how doth God keep us By his power O what greater safety can there be He can mitigate the temptation or else give a supply of strength he can keep off tryals or support us under them 1 Cor. 10. 13. 2. The faithfulness of God is engaged 1 Cor. 1. 9. God is faithful by whom ye were called unto the fellowship of his Son And 2 Thess. 3. 3. The Lord is faithful who shall establish you and keep you from evil Certainly God is able but how shall we know that he will do it His truth is laid in pawn for what he hath promised and therefore we may hold up our heads with confidence and this should comfort us against all fears and doubtful and uncertain thoughts Use. Instruction To shew us how constantly God must be sought to in prayer and relied upon in the use of means for our preservation both from sin and danger 1. Sought to in prayer Our strength lyes not in our selves but in God 2 Cor. 3. 5. We are not sufficient of our selves to think any thing as of our selves but our sufficiency is of God It is not only of God but in God there 's our treasure kept 2 Tim. 2. 1. Be strong in the Grace that is in Christ Iesus And Ephes. 6. 10. Be strong in the Lord and in the power of his might If the Stock were in our own hands besides the danger of imbezilling it we should neglect God as when the Prodigal Son had his portion he went away from his Father Therefore God keeps Grace in his own hand to keep us humble depending observing and to have a constant converse with him that our eyes may be to him as Psal. 123. 2. As the eyes of servants look unto the hand of their masters and as the eyes of a maiden unto the hand of her mistress so our eyes wait upon the Lord our God until that he have mercy upon us that is as maid and men servants look for their dole and portion their allowance given to them from their master and mistress so God will still keep us to him Dependance begets observance to keep up our Allegiance to the Crown of Heaven 2. As he must be sought to in prayer so relied upon in the use of means for our preservation God keeps us but not without our care and diligence A Christian is said to keep himself 1 Tim. 5. 22. and this is pure Religion to keep our selves unspotted Iam. 1. 27. and 1 Iohn 5. 18. He that is begotten of God keepeth himself that the wicked one touch him not and Iude 21. Keep your selves in the love of God What! doth not this detract from all that was spoken before No we act with subordination and dependance upon him Our keeping is from him by him and under him so we keep our selves through his blessing upon the use of means which he hath appointed for us to use The third Note is taken from the promise of obedience upon the supposition of this help from God Uphold me What then And I will have respect unto thy Statutes Observe Doctr. 3. The more experience we have of Gods Grace in the preserving us from sin and danger the more we should be encouraged in his ways Why so 1. Because of the Obligation It is his mercy which requires thankfulness now gratitude and thankfulness is the true principle which should urge us to perform our Duty to God Observe there are several principles which put men upon Gods service some false and rotten some more tolerable some lawful some excellent Some false and rotten as carnal custom shall we serve God say they as we have done Zech. 7. 3. when men only do as they have done it is the manner of the place they learn it of their Fathers and so customarily worship and serve God Then vain-glory to be seen of men that 's a rotten thing Matth. 6. Come and see my zeal for the Lord saith Iehu
on fire as the whole metal is melted that the dross may be severed Use. 3. All Judgments on the visible Church are to sever the dross from the Gold God suffereth them a while to be mingled and then come trying Judgments to separate the one from the other which is a comfort to us the Church is the purer for these Judgments Isai. 1. 25. And I will turn my hand upon thee and I will surely purge away thy dross and take away thy tin So Mal. 3. 3. And he shall sit as a refiner and purifier of silver and he shall purifie the sons of Levi and purge them as gold and silver that they may offer unto the Lord an offering in righteousness He will send such Judgments as will destroy the incorrigible wicked ones and purifie the rest 'T is a comfort against persecutions we murmure under them know not how they shall be turned away God who is the purger of his Church will find out some way And 't is a comfort under his Judgments they are not to destroy but to purge God intendeth only our purging how hot soever the Furnace be therefore let God alone with his work Use 4. Is to teach us to wait upon God in the way of his Judgments He is putting away the wicked of the Earth like dross it is not only a work that he hath done or will hereafter do but he is always doing of it We should observe how God hath already done it and so by faith we should look upon him as still about it First He beginneth with his people he is purging away of their wickedness Isai. 27. 9. By this shall the iniquity of Iacob be purged But many shall cleave to them by flatteries and some of them of understanding shall fall to try them and to purge and make them white Dan. 11. 35. Now when God hath employed wicked men to fann and purge his people then their turn cometh next Ier. 25. 29. For lo I begin to bring evil on the City which is called by my name and should ye be utterly unpunished Ye shall not be unpunished for I will call for a sword upon all the inhabitants of the Earth 1 Pet. 4. 17. If punishment begin at the house of God where shall the wicked and ungodly appear Prov. 11. 31. Behold the righteous shall be recompensed in the earth much more the wicked and the sinner When the Lord hath performed his work upon Mount Zion and Ierusalem then he will reckon with his Enemies he beginneth with his Church and maketh an end with their Enemies his Enemies drink the dregs of the Cup and their end must needs be unspeakably terrible Use 5. Let us see we be not put away like dross when Gods Judgments are abroad in the Earth 1 Cor. 11. 32. We are chastened of the Lord that we should not be condemned with the world We shall put that out of question if we do two things First If we be faithful to God and cleave to Gods people truth and interest how great soever our tryals be Psal. 44. 17. All this is come upon us yet we have not forgotten thee neither have we dealt falsely in the Covenant To consume in the melting is the property of dross but the pure metal is the more united and cleaveth together the more closely Secondly If you are refined by all these tryals Isai. 27. 9. By this shall the iniquity of Iacob be purged A Christian loseth nothing by his afflictions but sin which is better parted with than kept We come now to the second Branch of the Text and that is the effect it had upon David's heart Therefore I love thy testimonies This use he made of all Gods Judgements Doctr. A gracious heart that observeth the Providence of God and the course of his judicial dispensations will find more cause to love the word of God than ever before 1. Because thereby he hath sensible experience of the truth of it Gods Providence is a Comment upon his Word the effect is answerable to the prediction and the word that God hath said is fulfilled to a tittle Now the more confirmation the word receiveth the more is affection encreased The Apostle telleth us That the word spoken by Angels was stedsast Heb. 2. 2. because every transgression and disobedience received a just recompence of reward the punishment of the transgressours of the Law was a proof of Gods authorizing their Doctrine the same Law made formerly is valid We see the word doth not threaten in vain and they that slight it smart for it Now I see the word of God is to be valued for God will make it good even to a tittle 2. Because if we love not the word we may see great danger likely to ensue even those terrible punishments by which he purgeth out the dross should make us fall in love with Gods Law If we would not perish with the wicked of the earth we should not sin with the wicked of the earth if we partake of their sins we must partake of their plagues Psal. 2. 11. Kiss the son lest he be angry and ye perish from the way if his wrath be kindled but a little blessed are they that trust in him When we see the danger of being enemies to God or unsound with him we have need to learn this wisdome of shewing all affection and reverence and respect to Christ and his ways and submit to him heartily there is no safety in any other course If a spark of his wrath light upon us how soon will it consume us The stupid world regardeth not this to love his ways the more God giveth out proofs of his anger against those that despise them Many are cut off in the mid way sooner than they did or could expect and yet they do not grow one jot the wiser 'T is dangerous to stand out against God his cause work or people 3. It doth indear the mercy of God to us because he hath dealt otherwise with us who in strict Justice have deserved the same Gods Judgments on the wicked commend his Mercies to his Children Rom. 9. 23. The Vessels of wrath fitted to destruction serve to shew the greater love of God to the Vessels of mercy the torments of Hell inflicted on the wicked do the more set forth his love to the Saints to whom he hath appointed the joys of Heaven So the severity of God in his present Judgments doth imply the love of God to his chosen people who can take comfort in the promises when the threatnings are accomplished upon others this might have been our condition too but that Grace hath made the difference Well then as it doth indear the mercy of God to us so it calleth upon us more highly to love and prize him and his word because of this distinction 4. 'T is not only a means to set off the love of God to us but even his Judgments upon others may be a necessary act of love
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
our Cause as his own Psal. 9. 4. For thou hast maintained my right and my cause and in his own time and manner will shew it to the world and justifie us against our enemies Oh how should our hearts rejoyce in this that he will be the party responsible make our Cause his own and be liable to the Suit as a Debtor is to the Creditor He that toucheth you toucheth the apple of his eye Zach. 2. 8. He that despiseth you despiseth me Saul Saul why persecutest thou me Acts 9. 4. And Isai. 63. 8. And he said Surely they are my people Children that will not lye so he was their Saviour Fifthly God is a sufficient Surety Here we may consider two things The satisfaction of Christ and The power of Gods Providence in respect of both which he is a Pledge and Surety every way sufficient for our comfort safety and deliverance 1. I would not leave out Christs satisfaction though it lye not so full in this Text for as God hath a hand in all our sufferings and all our affairs are determined in an higher Court this satisfaction is necessary to answer the Controversy and Quarrel of Gods Justice against us Thus Christ the Second Person is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Surety Heb. 7. 22. Christ is the surety of a better testament There is a double sort of Surety by way of caution and satisfaction as Sureties in case of Debt and Sureties for good behaviour the one for what is past the other for what is to come The example of the one we have in Paul for Onesimus Phil. 18. If he hath wronged or owed thee ought put it upon my account I Paul have written it with mine own hand and I will repay it An example of the other we have in Iudah for Benjamin Gen. 43. 9. I will be Surety for him at mine hand shalt thou require him if I bring him not unto thee and set him before thee then let me bear the blame for ever In both these respects Christ is a Surety he is our Surety as a Surety undertaketh for another to pay his debt and he is our Surety as he hath undertaken that his redeemed ones shall keep Gods Laws be carried safe to Heaven Of his Suretiship by way of caution we speak now Though Theodoret understand that in the Text undertake for me that I shall keep thy Laws but 't is more proper to consider the Speech as it referreth to the payment of our debt by virtue of this Suretiship Solomon hath assured us Prov. 11. 15. that he that is Surety for another shall smart for it or be broken and bruised The same word is used concerning Christ Isai. 53. 10. he was our Surety and was bruised and broken suffered what we should have suffered we have a right to appear to Gods Justice but our Surety having made a full satisfaction for us God will not exact the Debt twice of the Surety and the Principal When the Ram was taken Isaac was let go Iob 33. 24. Deliver him from going down to the pit for I have found a ransom Well then as our punishment is a due Debt to Gods Justice the Lord Christ undertaketh or is become a Surety for us not only our Advocate to plead our Cause but our Surety to pay our Debt from a Judge become a party and bound to pay what we owe Isai. 53. 4. Surely he hath born our griefs 2. The power of Gods Providence If God undertake for us his Bail is sufficient none of our enemies can resist his Almighty power surely he is able to deal with our enemies Isai. 23. 4. Who would set the briers and thorns against me in battel they are matter to feed the fire not to quench it He rescueth us just as going to prison If he put himself a pledge between us and our enemies he will defeat all their oppositions and machinations against us and stand between us and danger as an able Bail or Surety doth between the Creditor and poor Debtor Well then Suretiship as it noteth our necessity so Gods engagement and his ability and faithfulness to do what he undertaketh We must set God against the enemies Isai. 51. 13. And forgettest the Lord thy Maker he hath stretched forth the Heavens and laid the foundation of the Earth and hast feared continually every day because of the fury of the oppressour as if he were ready to destroy and where is the fury of the oppressour Dan. 3. 17. Our God whom we serve is able to deliver us from the burning fiery Furnace We have the Almighty to be our Saviour and Protector why are you afraid of a man God against man is great odds if we had Faith to see it man is mortal God is immortal man is a poor weak Creature but God is Almighty what is he not able to do for us Surely he will not leave his friends in the lurch his power is such that he is able to keep us safe and sound II. The Reasons Why we have leave and encouragement to desire God to interpose 1. From Gods Covenant where in the general there is a mutual engaging to be each others In our several capacities we engage to stand by God and owne his Cause and God is engaged to stand by us We make over our selves Bodies Souls Interests all to God God quantus quantus est as great as he is is all ours therefore if he be ours we may pray him to appear for us and owne us in our distress and trouble Our friend is a friend in distress A gracious heart by virtue of this mutual and interchangeable Indenture appears for God and taketh his Cause though never so hated as its own The reproaches of them that reproached thee are fallen upon me Psal. 6. 9. We are his Witnesses Isai. 43. 10. Surely it is too high a word for the Creature but God taketh our Cause as his is Surety for us by virtue of the general tenour of the Covenant he is our God jure venit in auxilium nostrum his Covenant engageth him to undertake for us More particularly God undertaketh to defend and maintain his people as to be a rewarder so to be a defender Gen. 15. 1. I am thy shield and thy exceeding great reward And Psal. 84. 11. For the Lord is a Sun and a shield This defence is sometimes expressed with respect to the violence of assaults in the world by the Notion of a shield So with respect to the process of the Law by the Notion of a Surety Isai. 52. 3. we have the term of a Redeemer So that we have leave to pray him to fulfil his Covenant Engagement 2. Gods affection is such that he will refuse no office that may be for his peoples comfort We are often disswaded from Suretiship especially for strangers by the wise man by great vehemency and instance Prov. 6. 1 2. My son if thou be surety for thy friend if thou hast stricken thy hand
blind guesses Promises are the eruptions and overflows of Gods love he cannot stay till accomplishment but will tell us aforehand what he is about to do for us that we may know how to look for it Use 2. Is to exhort us to rest contented with Gods word and to take his promises as sure ground of hope I shall shew you how you should count it a word of righteousness what is your Duty and that first you are to delight in the promise though the performance be not yet nor like to be for a good while Heb. 11. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being perswaded of them they embraced them Oh how they hugged the promises at a distance and said in their hearts O blessed promise this will in time yield a Mâ—…siah Iohn 8. 56. Your father Abraham rejoyced to see my day and saw it and was glad Yâ—… hold the blessing by the root this will in time yield deliverance Heb. 6. 18. not only yield comfort but prove comfortable Psal. 119. 111. Thy testimonies I have taken fâ—… an heritage for they are the rejoycing of my heart For your Duty Secondly You are to rest confident of the truth of what God hath promised and be assured that the performance will in time be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11. 13. Faith is not a failable Conjecture but a sure and certain Grace Rom. 8. 28. We know that all things shall work together for good to them that love God So Psal. 140. 12. I know that God will maintain the Cause of the afflicted and the right of the poor There is a firm perswasion I know I shall find this to be a truth Men who are conscionable and faithful in keeping their word are believed yet being men they may lye Rom. 3. 4. Let God be true and every man a liar Every man is or may be a liar because of the mutableness of his Nature from interest he will not lye but he can lye If we receive the testimony of men the testimony of God is greater Surely God cannot deceive or be deceived He never yet was worse than his word Thirdly You are to take the naked promise for the ground of your hope however it seem to be contradicted in the course of Gods Providence when 't is neither performed nor likely to be performed 't is his word you go by whatsoever his dispensations be Many times there are no apparent evidences of Gods doing what he hath said yea strong probabilities to the contrary 'T is said Rom. 4. 18. That Abraham against hope believed in hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abraham had the promise of a Son in whom all the Nations of the Earth should be blessed but there was no appearance of this in Nature or natural hope of a Child both he and Sarah being old yet he believed 'T is an Antanaclasis an elegant Figure having the form of a contradiction he goeth upon Gods naked word Then Faith standeth upon its own Basis and Legs which is not probabilities but his word of promise Every thing is strongest upon its own Basis which God and Nature have appointed For as the Earth hangeth on nothing in the midst of the Air but there is its place Faith is seated most firmly on the word of God who is able to perform what he saith Fourthly This Faith must conquer our fears and cares and troubles Psal. 112. 7. He shall not be afraid of evil tidings his heart is fixed trusting in the Lord. He must fix the heart without wavering Psal. 56. 4. In God I will praise his word in God have I put my trust I will not fear what man can do unto me The force of Faith is seen in calming our passions and sinful fears which otherwise would weaken our reverence and respect to God Fifthly Above all this you are to glorifie God publickly not only in the quiet of your hearts but by your carriage before others Iohn 3. 33. Put to his Seal that God is true 't is not said Believed or professed but put to his Seal We seal the truth of God as his Witnesses when we confirm others in the faith and belief of the promises by our joyfulness in all conditions patience under crosses diligence in holiness hope and comfort in great streights Numb 20. 12. God was angry with Moses and Aaron because ye believe not to sanctifie me in the eyes of the Children of Israel We are not only to believe God our selves but to sanctifie him in the eyes of others as when the Thessalonians had received the word in much assurance in much affliction and much joy in the Holy Ghost The Apostle telleth them They were examples to all that believed in Achaia and Macedonia 1 Thess. 1. 5. The worthiness and generousness of our Faith should be a confutation of our base fears but a confirmation of the Gospel But we are so far from confirming the weak that we offend the strong and instead of being a confirmation to the Gospel we are a confutation of it Use 3. Is reproof to us that we do no more build upon this word of righteousness 1. Some count these vain words and the comforts thence deduced fanatical illusions and hopes and joys phantastical impressions Psal. 22. 7 8. All they that see me laugh me to scorn they shoot out the Lip they shake the head saying He trusted on the Lord that he would deliver him let him deliver him seeing he delighted in him Nothing so ridiculous in the worlds eye as trust or dependance or unseen comforts Ungodly Wits make the life of Faith a sport and matter of laughter 2. Some though not so bad as the former they may have more modesty yet as little Faith since they are all for the present world present delights present temptations With many one thing in hand is more than the greatest promises of better things to come 2 Tim. 4. 10. they have no patience Afflictions are smart for the present Heb. 12. 11. No affliction for the present seemeth joyous but grievous Yea they do not deal equally with God and man If a man promise they reckon much of that Qui petat accipiet c. They can tarry upon mans security but count Gods nothing worth They can trade with a Factor beyond Seas and trust all their Estates in a mans hand whom they have never seen and yet the word of the infallible God is of little regard and respect with them 3. The best build too weakly on the promises as appeareth by the prevalency of our cares and fears If we did take God at his word we would not be so soon mated with every difficulty Heb. 13. 5 6. Let your conversations be without covetousness and be content with such things as you have for he hath said I will never leave thee nor forsake thee So that we may boldly say The Lord is my helper I will not fear what man can do unto me There would be more resolution in trials more hardness
other Branch And I hate every false way Where we have The Act Hate the Object False way the Extent Every Whatsoever is contrary to the purity of Gods Word Doctr. That 't is a good note of a renewed and obedient heart to hate every false way This will appear from 1. The sorts and kinds of hatred 2. The causes 3. The effects or the comparison of hatred with anger 1. From the sorts and kinds of hatred which are reckoned up to be two First Odium abominationis Secondly Odium inimicitiae First Odium abominationis an hatred of flight and aversation called by some Odiuni offensionis the hatred of offence 'T is defined by Aquinas to be Dissonantia quaedam appetitûs ad id quod apprehenditur ut repugnans c. 'T is a repugnancy of the appetite to what is apprehended as contrary and prejudicial to it Such there is in the will of the regenerate for they apprehend sin as repugnant and contrary to their renewed will to the unregenerate 't is agreeable and suitable as Draff to the appetite of a Swine or Grass and Hay to a Bullock or Horse Now this hatred is a good sign that cannot be found in another that is not born of God The mortification of sin standeth principally in the hatred of it Sin dyeth when it dyeth in the affections When we look upon it as an offence to us destructive to our happiness and as it is truly grieved for and hated by us The unregenerate may hate sin materially considered that is the thing which is a sin but they cannot hate it formally considered as sin under the notion of a sin for then they would hate all sin à quatenus ad omne valet consequentia As for instance thus A covetous man hateth prodigal and riotous Courses not as they are sinful and contrary to Gods Law but as contrary to his humour and covetous will Secondly Odium inimicitiae or the hatred of enmity This enmity is nothing else but a willing of evil or mischief to the thing or person hated and that out of mere displicency dislike or distaste of the person hated This is a sure note the regenerate hate their sins in that they would have them arraigned crucified mortified they would fain see the heart-blood of sin let out therefore they oppose watch against and resist it as their mortal deadly enemy When a man pursues sin would have the life of it this enmity cannot be quiet 't is an active enmity diligent in praying mourning watching striving using all holy means to get it out of our hearts wishing groaning waiting complaining that we may get rid of it Rom. 7. 24. O wretched man that I am who shall deliver me from the body of this death They follow their work hard 2. The Causes of this hatred There are three causes of it First Spiritual knowledge and illumination that is one cause of hatred Psal. 119. 104. Through thy precepts I get understanding therefore I hate every false way When the heart is thick set and well fraughted with Divine knowledge a man cannot sin freely Those that are exercised in the word of God find some consideration or other to quicken to the hatred of sin The Word is a proper instrument to destroy sin Psal. 119. 11. Thy word have I hid in my heart that I might not sin against thee Ephes. 6. 13. Our affections follow our apprehensions We come to the heart by the mind Ier. 31. 19. After I was instructed I smote upon my thigh In the word of God are the most proper Reasons and Arguments to kill sin Secondly The love of God Psas. 97. 10. Ye that love the Lord hate evil He doth not say forbear it but hate it The cause of hatred is the love of that good unto which the thing or person hated is contrary and repugnant Love to the chiefest good is accompanied with hatred of sin which is the chiefest evil The one is as natural to Grace as the other The new Nature hath its flight and aversation as well as its choice and prosecution to things that are hurtful to it as well as good and profitable Thirnly A filial fear of God Prov. 8. 13. The fear of the Lord is to hate evil pride and arrogancy and the evil way and the froward mouth do I hate Certainly this is to fear God to hate what God hateth and as God hateth and because God hateth Now God hateth all sin pride and arrogancy that is sins of thought which put us upon vain and foolish musings And then the sins of the tongue are expressed by froward mouth Nothing so natural to us as filthy and evil speaking And then the sins of practice the evil way They that fear God will hate all these sins These Graces are Strangers to unrenewed hearts It argueth a Divine Nature when we hate when what and as and because God hates it Eadem velle nolle est summa amicitia 3. A third Argument is from the comparison of hatred with anger Unregenerate men may be angry with sin because anger is consistent with love One may be angry with his Wife Children Friends where yet he tenderly affects First Anger is a sudden and short hatred a lasting and durable passion Anger is furor brevis curable by time hatred incurable by the greatest tract of time The Unregenerate are displeased with their sins for a spurt but the regenerate constantly disaffected towards them There is 1 Iohn 3. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a constant principle of resistance in the renewed heart passion is a casual dislike but the new Nature a rooted enmity an habitual aversation to what is evil Secondly Anger is only against singulars but hatred is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the whole kind Thus we hate every Wolf and every Serpent every Thief and every Calumniator So is this universal it respects sin as sin and hateth all sin though never so profitable and pleasant Not upon foreign and accidental reasons as Esther 3. 16. Haman thought scorn to lay hands upon Mordecai alone but sought the destruction of all the Jews The same reasons that encline us to hate one sin encline us to hate all sin The violation of Gods Law is a contempt of Gods Authority a breach of spiritual friendship one grieveth the spirit of God as well as the other Every sin is hateful to God so 't is to those that are made partakers of the Divine Nature Thirdly Anger may be pacified or appeased with the sufferings of the thing or person with which we are angry but hatred is implacable nothing can content and satisfie it but the ruine or not being of the thing and party hated David was angry with Absolom but loth to have him destroyed only corrected and reduced when he sent out Forces against him Deal gently with the young man So many deal with their sins we reason pray strive complain but 't is but an angry fit we are displeased with
found out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a first mover and a first cause but when and how the world was made they were left in uncertainties which was first the Egg or the Hen the Oak or the Acorn Heb. 11. 3. Through faith we understand that the worlds were framed by the word of God so that things which are seen were not made of things that do appear A child is taught more than they could find out by their profound researches So concerning the Fall of Man Conscience will inform us of a distinction between good and evil and Heathens by the light of Nature could speak of Vertue and Vice as moral perfection and a deordination but nothing of sin and righteousness relating to a Covenant and whence this mischief began they knew not They complained of Nature as of a Step-mother observed an inclination to evil more than to good that vices are learned without a Teacher that man is born into the world crying beginneth his life with a punishment but the first spring and rise of evil was a secret to them but clearly discovered to us Rom. 5. 12. Wherefore as by one man sin entered into the world and death by sin and so death passed upon all men for that all have sinned Mans restitution and redemption by Christ is wonderful indeed 1 Tim. 3. 16. And without controversie great is the mystery of godliness God was manifest in the flesh justified in the spirit seen of Angels preached unto the Gentiles believed on in the world received up into glory This could not be found by man how could they know the free purposes of Gods Grace unless God revealed them This is the Mystery of Mysteries which Angels desire to pry into 1 Pet. 1. 12. So excellent and ravishing a Mystery is this plot of salvation of lost sinners by Christ incarnate that the very Angels cannot enough exercise themselves in the contemplation of it So union with Christ and communion with him a Mystery that Nature could never have thought of Gods keeping a familiar correspondence with his Creatures Gods dwelling in us our dwelling in God 1 Iohn 4. 13. Hereby we know that we dwell in him and he in us because he hath given us of his spirit Words we should not dare to have used if God had not used them before us it would have lookd like blasphemy to speak so if we had not the warrant of Scripture So the resurrection of the body and life eternal they are all wonders 2 Tim. 1. 10. But is now made manifest by the appearance of our Saviour Iesus Christ who hath abolished death and brought life and immortality to light through the Gospel Heathens might dream of a life after death but could never understand it distinctly It is brought to light Their wise men saw it like the blind man who saw Men walking like Trees or a Spire at a distance no clearness no certainty Lord thy testimonies are wonderful Thirdly It is wonderful for purity and perfection The Decalogue in ten words compriseth the whole Duty of man and reacheth to the very soul and all the motions of the heart All the precepts of morality are advanced to the highest perfection Those fragments and sorry remainders of the light of Nature that have escaped out of the ruines of the Fall will shew us the necessity of a good life But the word of God calleth for a good heart a regeneration as well as a reformation not only abstaining from acts of sin but lusts 1 Pet. 2. 11. Dearly beloved I beseech you as Strangers and Pilgrims that ye abstain from fleshly lusts which war against the soul. Not only the outward work but the spirit that is weighed in the ballance of the Sanctuary Prov. 16. 2. All the ways of a man are clean in his own eyes but the Lord weigheth the spirits It mightily establisheth faith fear and love to God as the essential Graces When we consider Duty in the lump we have no admiting thoughts but when we look abroad into all the parts and branches of obedience whereunto the Law diffuseth it self then the holiliness which the Law requireth is admirable then we see it no easie matter to serve this holy and jealous God it is no easie matter to go to the bottom of this perfection Fourthly It is wonderful for the harmony and consent of all the parts All Religion is of a piece and one part doth not interfere with another but conspireth to promote the great end of subjection of the Creature to God The Law hath a mighty subserviency to the Gospel and the first Covenant shutteth up the sinner immediately under the curse that mercy may open the door to him The Gospel is first darkly revealed and still it groweth as the light doth till noon-day At first an obscure intimation The seed of the woman to Abraham In thy seed which after was repeated to Isaac to cut off Ishmael then to Iacob to cut off Esau yet not what Tribe Gen. 49. 10. The Scepter shall not depart from Iudah nor the Lawgiver from between his feet till Shilo come yet not what Family of Iudah to David 2 Sam. 7. 13. I will establish the Throne of his Kingdom for ever then Isai. 7. 14. Behold a Virgin shall conceive and bear a Son and call his name Immanuel then Iohn the Baptist Iohn 1. 29. Behold the Lamb of God which taketh away the sin of the world points with a finger to Christ. This while in short the Scriptures do so set forth the mercy of God as that the duty of the Creature is not abolished so offers Grace as not to exclude our care and use of means Justification and Sanctification promote one another all is ordered with good advice 2 Sam. 23. 5. Although my house be not so with God he hath made with me an everlasting Covenant ordered in all things and sure Thus the wonderful harmony order and consent of all the parts with respect to the great end which was the glorifying of God and the subjection of the Creature demonstrate the wonderfulness of Gods testimonies The glorifying of Gods Grace and Mercy in those that are saved and his Justice in those that are damned With respect to this God made man upright furnished with abilities to do his will but mutable and in case of a Fall to begin with a new Covenant He will have his mercy honoured without prejudice to his justice the comfort of the Creature established so as Duty not abolished not all of commands nor all of promises but these interwoven that they may serve one another A Promise at the back of a Command to make it effectual Command besides a Promise to cause humbling neither looseness nor rigour If the Covenant had been left to our ordering it had been a confused business Now it is wonderfully suited God keepeth up his Dominion and Sovereignty notwithstanding his Grace and condescension Justice hath full satisfaction yet Grace glorified Fifthly Wonderful for the
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
and to revive the heart of the contrite ones 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 For the iniquity of his covetousness I was wroth and smote him I hid me and was wroth he went on frowardly in the way of his heart I have seen his ways and will heal him I will lead him also and restore comforts unto him When the spirit is softened by a deep and serious remorse for sin and a tender sense of their condition with these will God dwell to comfort relieve restore them Secondly The Believer Psal. 33. 18. Behold the eye of the Lord is upon them that fear him upon them that hope in his mercy They that look for God shall find him Thirdly The sincere Psal. 11. 7. His countenance doth behold the upright He hath a singular care of them to manifest his love to them both inwardly and outwardly A good Conscience presents it self to God none but such will say Look upon me Adam hid himself upon his trangression Hypocrites cannot trust him Fourthly Such as love his Name It is the description and mark of Gods people in the Text They love God and all that by which God is especially made known To these God will look that he may bless them and comfort them with his love Ephes. 6. 24. Grace he with them that love our Lord Iesus Christ in sincerity Gods Grace and free Favour is to them they love the name of God that rejoyce to see God honoured known and had in request in the world to be owned to be such as he is by themselves and others Isai. 26. 8. The desire of our soul is to thy name and to the remembrance of thee Their great desire is That God may be exalted in their own hearts and in the hearts of others To these God will look who take care to honour God love Christ and keep his Commandments Iohn 14. 21. He that hath my Commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my father and I will love him and will manifest my self to him II. The ground and cause of that favour he expects Be merciful unto me David begs what he begs upon terms of Grace Doctr. Gods mercy is the cause of all his favour to us or gracious dealing with us All that we have or would have cometh only and wholly from his mercy and mere mercy If God cast but a look upon us or visit us with one glympse of kindness we can ascribe it to no other cause Only mercy and never a word of merit should be in the mouth of a Believer 1. Because there was nothing in us to move him to be thus gracious to us Gen 32. 10. I am not worthy of the least of all thy mercies and of all the truth which thou hast shewed unto thy servant Let us ask the reason and debate the cause with our selves Why doth or should God do this for me What moveth him Is he necessitated Then he could do no otherwise and should be kind to all Would he be unjust if he did not whereby have I obliged him Who hath given to God first and it shall be recompenced to him again Rom. 11. 35. Could you enter your action and Plea against him Before what Bar and Tribunal And with what Arguments will you manage your Cause How will the Beam plead against the Sun the Stream against the Fountain Is it a Debt to your Kind and rank of Being How many of the same Flesh and Blood are equal in Nature but unequal in condition nay in the same Vicinity and Neighbourhood not only Americans but of your own Nation and Countrey What did God see more in you than in them of the same Calling and Profession Two grinding at a Mill one shall be taken and the other left Luke 18. 35. Of the same Parentage was not Iacob Esau's Brother Indeed what did God see to move him to give you the first Grace Rom. 9. 16. So then it is not of him that willeth nor of him that runneth but of God that sheweth mercy 2. There is much to the contrary a manifest unworthiness and contrary desert to what God bestoweth on us First A general unworthiness in all the Sons of Adam Man was left as a condemned Malefactor in the hands of the Law without all hope and possibility of recovery under sin Rom. 7. 14. I am carnal sold under sin Under a curse Ephes. 2. 3. We were by nature the Children of wrath even as others and that God should regard such Secondly A particular unworthiness before Conversion and after First Before Conversion Tit. 3. 3. For we our selves also were sometimes foolish disobedient â—…eceived serving divers lusts and pleasures c. We deserve to be abhorred and cast out of Gods presence and might justly expect his vengeance rather than his bounty and goodness his anger and frowns rather than the light of his countenance Secondly Since Conversion Iames 3. 2. In many things we offend all Eccl. 7. 20. There is not a just man upon earth that doth good and sinneth not There are mixtures of evil imperfections of holy things Well then First Let mercy be all your Plea when you have any favour to seek from God We cannot claim any good upon any other right and title Justice will except against you and Conscience will take its part What have you to say but on that Dan. 9. 18. We do not present our supplications before thee for our righteousnesses but for thy great mercies We have no other motive that will become God nor bear weight in our own Consciences but only God hath set up a Court where Grace taketh the Throne and giveth out pardons and blessings to Sinners Secondly When you have once tasted one pledge of Gods love vouchsafed to you let this kindle Coals in your bosomes and warm your hearts with love to God It is not only his condescension to take notice of you but his mercy to shew any favour and kindness to you 2 Sam. 7. 19. Is this the manner of men O Lord God Is this the manner of men to requite good for evil Who am I Thirdly Be contented with your measures Where nothing is deserved any thing should be kindly taken Grace communicateth it self to whom and in what measure it will Matth. 20. 15. Is it not lawful for me to do what I will with mine own If we are kept under and in great extremities he might have dealt worse with us Lam. 3. 22. It is of the Lords mercies that we are not consumed because his compassions fail not If we had a prize in our hands to procure better we might complain Now all is free and undeserved we should admire and submit SERMON CXLVI PSAL. CXIX VER 132. As thou usest to do to those that love thy name HERE you have III. The terms of the
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
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
charity Phil. 4. 5. Let your moderation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be known unto all men whether it be fear or honour that be due Rom. 13. 7. Render therefore to all their dues Tribute to whom Tribute is due Custom to whom Custome fear to whom fear honour to whom honour Or good will ver 8. Owe no man any thing but to love one another Secondly For truth You are to adhere to the truth not to be carried about with every wind of Doctrine by the sleight of men and cunning craftiness whereby they lye in wait to deceive but speaking the truth in love ye may grow up unto him in all things which is the head even Christ Ephes. 4. 14 15. To speak nothing but truth in your ordinary communication Ephes. 4. 25. Wherefore putting away lying speak every man truth with his Neighbour To perform what you promise though to your loss Psal. 15. 4. He sweareth to his own hurt and changeth not Thus should the whole course of our lives express the properties of the Word Use 3. To shew the reason why men are so backward in obedience so prone to what is evil so uncomfortable in trouble We do not believe that the testimony of God is righteous and true very true every tittle of it but we are slow of heart to believe therefore is the faithfulness and truth of the Word inculcated Christ saith Believest thou this John 11. 25. Could we believe the word more what advantage should we have in the spiritual life what fear of God what joy of faith what readiness of obedience But we cannot depend upon Gods word and therefore are easily shaken in mind Our hearts are like a Sea one Wave riseth up after another We must be fed with sense and God must do all immediately or else we are apt to sink under our discouragements SERMON CLVI PSALM CXIX VER Cxxxix My zeal hath consumed me because mine Enemies have forgotten thy Words IN these words you may observe 1. Two different persons 2. A different carriage mentioned 1. Two different persons are spoken of David and his Enemies By Enemies is not to be understood those only that were troublesome to himself but those who were an opposite party to God who opposed themselves against God and Godliness these without any breach of the Law of love may be counted Enemies Ps. 139. 21 22. Do not I hate them O Lord that hate thee And am not I grieved with those that rise up against thee I hate them with a perfect hatred I count them mine Enemies It is a comfort and satisfaction to the godly to have no enemies to themselves but such as are enemies to God also such as rise up against God 2. There 's a different carriage mentioned and asscribed to these two parties on the one side Oblivion and Forgetfulness of Gods Law on the other side zeal 1. On the Enemies part oblivion and forgetfulness of Gods Word The Word of God is not effectual usually but where it is hid in recent memory They have forgotten thy Word a proper phrase to set forth them in the bosom of the visible Church who do not wholly deny and reject the Word and Rule of Scripture but yet live as though they had forgotten it they do not observe it as if God had never spoken any such thing or given them any such Rule They that reject and contemn such things as thy Word enforceth surely do not remember to do them 2. On David's part here is mentioned zeal or a flagrant affection which is set forth 1. By the vehemency of it 2. By the cause of it 1. By the vehemency of it my zeal hath consumed me It was no small zeal that David had but a consuming zeal Vehement affections exhaust and consume the vital Spirits and wast the body The like expression is used Ps. 69. 9. The zeal of thy House hath eaten me up Strength of Holy Affections works many times upon the Body as well as the Soul especially zeal which is a high degree of Love and vents it self by a mixture of grief and anger What a man loves he would have it respected and is grieved when it is dishonoured and under disrepute Both have an influence upon this consuming this wasting of the Spirits that is spoken of in the text because they had lessened and obscured the Glory of God and violated his Law and there was in him a holy care ardour and earnest endeavour to rectifie this abuse and awaken them out of their security and reduce them to their duty 2. Here was the Cause of it Why was David so much wasted pined consumed and troubled Because they have forgotten Thy Word the contempt of God and the offence of God sate nearest his heart as if he had said I should more patiently bear the injury done to my self but I cannot be coldly affected where thy glory O Lord is concerned since I have had a tast of thy grace and felt the benefit of thy Word I cannot endure it should be contemned and it much moves me to see Creatures so mad upon their own Destruction and to make so light of thy Salvation Thus was David consumed not at the sight of his own but at other mens sins and not at others in general but them his enemies that they should make void the Law of God Such was his love to the Word that he could not endure the contempt and violation of it and such was his Compassion to the souls of men that it grieved him exceedingly to see any of the workmanship of God to perish to be captivated to the World to be made Factors for the Devil and fuel for hell fire and to be so violent for their own Destruction Doctrine That Great and Pure Zeal becomes those that have any affection for the Word and for the Ways of God Here is a great zeal for David saith my zeal hath consumed me it prey'd upon his spirit And here 's a pure zeal for he mentions not personal injuries but disrespect to Gods Word when the same men are our Enemies and Gods Enemies we should be more zealous for Gods cause then our own Now both the greatness and purity of his zeal did arise from his love to the Word as appears from the precedent and subsequent verses in the precedent verses he had told them just and upright are thy testimonies and very faithful therefore zeal hath consumed me because this Word should be slighted and contemned And it appears also from the following verse thy Word is very pure therefore thy servant loveth it He was troubled to see such a holy and pure Word to be trampled under foot and especially that those seem to disown it he doth not say they deny it who had generally profest to live under this rule that they made light and disregarded the precepts in which I found so much comfort and delight In the prosecution of this point I shall 1. Shew what is true Zeal
draweth Light out of Darkness is able to revive our Credit and Esteem if not in this World yet in the World to come we shall be glorious though our condition be never so contemptible here Our reward is not in this Life When we die the Beggar is carried into Abrahams bosom would you be in Dives his condition or Lazarus To wallow in Ease and Plenty and go to Hell and be cast out with the Devil and Damned Spirits or to be poor and despised here to be carried by Angels into the presence of God hereafter So at the day of Judgement Matth. 10 32. Whosoever therefore shall confess me before men him will I confess also before my Father in Heaven we shall be publickly owned 8. Great contempt shall be poured upon those that now contemn you When Hâ—…non offered injury to Davids Servants he took severe Revenge of it God will require an account of all the Wrongs and Affronts are put upon his Servants The wicked shall be made the Scorn of Good Men and Angels Psal. 52. 6 7. The Righteous also shall see and fear and laugh at him Lo This is the Man that made not God his strength but trusted in the abundance of his Riches and strengthned himself in his wickedness But I am like a green Olive Tree c. 3. Doctrine That though our Condition be small and despicable yet we should be still faithful in our respects to God and his Word 1. The Temptation will not excuse us esse bonum facile est ubi quod vetat esse reâ—…tum est our Tryal is expresly mentioned in the promise as necessary for our Crowning Iam. 1. 12. When he is tryed when the Temptation is over the Tryal is past 't is no praise for a woman to be chast that hath no Suitors Adam was tempted by Eve and Eve by Satan yet both bore their burden Si taceret Deus â—…queretur Satan c. why should we hearken to Satans Suggestions rather than Gods Admonitions 2. God observeth what we do in our Trouble Psal. 44. 20 21. If we have forgotten the Name of our God or stretched out our hands to a strange God shall not God search out this for he knoweth the secrets of our hearts If we slacken our service to God or fall off to any degree of Apostacy the Judge of hearts knoweth all God knoweth whether we have or would deprave and corrupt Doctrine Worship or Ordinances or whether we will Faithfully adhere to him to his Word and Worship and Ordinances whatever it cost us 3. God and his Law are the same and therefore though our condition be altered our Affections should not If we love the Word of God upon intrinsick Reasons there is the same reason we should adhere to it with Love still as to embrace it out of Love Ver. 142. Thy Righteousness is an everlasting Righteousness and thy Law is the Truth Among men that may be just to day which is not so to morrow because they and their Lawes alter but Gods Law is the Eternal rule of Righteousness that never alters 4. In our poor and despicable condition we see more cause to love the Word than we did before because we experiment supports and comforts which we have thereby Rom. 5. 3. Knowing that Tribulation worketh Patience c. 2 Cor. 1. 5. For as the sufferings of Christ abound in us so our consolation also aboundeth by Christ. God hath special consolations for his afflicted and despised people And makes their consolation by Christ to run parallel with and to keep pace with their sufferings for Christ. 1. Use. Carry your Duty still in Remembrance The first step of defection is to forget what God hath commanded There is an oblivion and a darkness for the present on the Mind so that a man knoweth not what he knoweth as Hagar saw not the Well that was before her till God opened her eyes therefore revive the grounds of your Adherance if you would constantly adhere to God The Temptation cometh afresh upon you every day with all the inticing Blandishments so should the reasons of your Duty It helpeth our perseverance to consider how strong and cogent they are and what wrong we should do to God and Religion to consent At first a man beholds Temptations with Horrour but being familiarized our thoughts are more reconciled to them therfore recollect your selves and remember the Reasons you first had to put you upon your Duty and if you duly consider them they will be strong and cogent to repel the Temptation that would take you off from it 2. Use. It sheweth who are Lovers of the Word and who not On the one hand some love the precepts of God when they are in Honour and Esteem have many to joyn with them and they see peace and plenty follow the Profession of it But rather than they will indure trouble and contempt forsake it The Samaritans would be Iewes when the Iewes were favoured but in the time of Antiochus Epiphanes when the Iews were in trouble they would be called Sidonians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dedicating their Temple not to Iehova but Iupiter Iosephus These never received the Love of the Truth On the other side when a Man loveth it alike in all times and in all conditions when Rich when Poor in Liberty and in Bonds when the wayes of God are countenanced or when despised 't is all one to him they love it not for outward Respects but internal Reasons SERMON CLIX. PSALM CXIX VER 142. Thy Righteousness is an Everlasting Righteousness and thy Law is the Truth IN this Verse the Word of God is set forth by a double Notion of Righteousness and Law accordingly two things are predicated of it as it is Righteousness 't is said to be an Everlasting Righteousness and as it is Law 't is said to be the Truth Both imply our Duty as there are Truths in the Word 't is mans Duty to Believe them as there are Commands 't is Mans Duty to Obey them I shall treat First of the Notions Secondly of the Predications 1. The Notions And there the Word is first called Righteousness thy Righteousness Gods Righteousness is sometimes put for the Righteousness which is in God himself as Verse 137. Righteous art thou O Lord. Psal. 145. 17. The Lord is Righteous in all his ways And sometimes for the Righteousness which he requireth of us as Iam. 1. 20. The Wrath of Man worketh not the Righteousness of God That is the Righteousness which God requireth of us and here in the Text. Once more that Righteousness which God requireth of us in his Word 't is sometimes taken in a limited sense for the Duties of the second Table and so usually when 't is coupled with Holiness Luk. 1. 75. Eph. 4. 24. The new Man is Created after God in Righteousness and true Holiness Holiness giveth God his due and Righteousness giveth man his due Sometimes 't is taken in a more general sense as
shall be established unto thee and the light shall shine upon thy ways Decree and it shall be established speak the word and it shall come to pass Is it for us to enact Decrees to appoint what shall be Their Prayer is a duplicate or counterpart of Gods Decrees God guideth their hearts to ask such things as are pleasing to him God is ready to help us to give supplies in all our Necessities he is remembring us for good upon all occasions especially in our low Estate when we have none to help he will help Isa. 59. 16. And he saw that there was no man and wondred that there was no Intercessor therefore his arm brought salvation unto him and his righteousness it sustained him It was when he that departeth from evil maketh himself a prey he cannot be safe unless he be wicked and none will bestir himself in the behalf of Truth and Right or own the good Cause by speaking a word for it therefore God himself would take the business in hand Psal. 105. 14. He suffered no man to do them wrong They that are Gods Confederates he hath a watchful Eye over them they are under his Defence and Protection an afflicted People are more sensible of God's Presence Help and Assistance than others are for streights and troubles are means to open mens eyes and waken their senses now you will ever find God with you when he seemeth most to forget you But especially in Duties of Worship the Visits of Love there and the entertainment at Gods Table Psal. 65. 4. Blessed is the man whom thou choosest and causest to approach to thee that he may dwell in thy Courts we shall be satisfied with the goodness of thy house even of thy holy Temple They have many sweet experiences of God which they find not elsewhere there he doth Comfort Quicken and Revive them Psal. 36. 8. They shall be abundantly satisfied with the fatness of thy house thou shalt make them drink of the rivers of thy pleasures God biddeth them welcom to this Table and will not send them away empty indeed there they come to feel joyes unspeakable and glorious Not that we should build always on sensible experiences or tye God to our time or make an Essay of Curiosity but if they humbly resolutely wait upon God according to the incouragements of his Promise first or last they shall have a full meal and God will own them and fill their hearts with goodness Thus in answering their Prayers helping them in streights visiting in Duties 2 On our part it is delightful to Converse with God 1. In Holy Duties Isa. 26. 16. Lord in trouble have they visited thee they poured out a prayer when thy chastening was upon them Iob. 22. 21. Acquaint now thy self with him and be at peace thereby good shall come unto thee We have no Reason to be strange to God for if we were acquainted with our selves we should find daily and hourly some errand to the Throne of Grace To forget him dayes without number sheweth we have little knowledge of God or of our selves Be sure to look after a desire to enjoy God in the Duty My soul longeth yea even fainteth for the courts of my God my flesh and my heart cryeth out for the living God Psal 84. 2 3. To rest in an empty Ordinance sheweth we do what we do rather to pacifie Conscience than satisfie spiritual desires God is to be our End and Object whom we are to seek and serve abs te sine te non recedam 2. In a course of Holiness how can two walk together except they be agreed Amos 3. 3. Loveth what he Loveth Hateth what he Hateth Suitableness of disposition is the ground of intimacy 1 Ioh. 1. 7. If we walk in the light as he is in the light we have fellowship one with another God saith I will dwell in them and walk in them walk as ever before God Gen. 17. 1. I am the Almighty God walk before me and be thou perfect Secondly How we come to be brought into this nearness The Reason of doubting is because every man is born a stranger to God Psal. 58. 3. The wicked are estranged from the womb they go astray as soon as they be born speaking lies Sin causes a distance between God and us Isa. 59. 2. But your iniquities have separated between you and your God and your sins have hid his face from you that he will not hear Man is averse from God without God Christ Covenant or Hope or any good from him Christ represents our Apostate Nature by the Prodigals going into a far Countrey the breach groweth wider every day and the distance is increased by actual sin The wicked are far from God Hos. 7. 13. Wo unto them for they have fled from me destruction unto them for they have transgressed against me While matters stand thus between us and God there is no Hope the rigour of Divine Justice and the Terror of a guilty Conscience will not give us leave to look for any Communion with God Ans. In this hopeless and helpless estate the Lord Jesus had pity on us the great End of the Mediator is to bring us to God 1 Pet. 3. 18. For Christ hath once suffered for sins the just for the unjust that he might bring us to God And therefore he is said to be the way to the Father Ioh. 17. 6. I am the way the truth and the life no man cometh unto the Father but by me He hath taken our case into his own hands and doth partly by his Merit and partly by his Spirit bring about this nearness and fellowship between God and us 1. By his Merit he bringeth us into a state of Favour he opened the door by his death Eph. 2. 13. But now in Christ Iesus we who sometimes were far off are made nigh by the blood of Christ. To go to God offended and appeased by no satisfaction is terrible to the guilty Creature but Christ hath made our peace so that we have access into this Grace wherein we stand Rom. 5. 1 2. Therefore being justified by Faith we have peace with God through our Lord Iesus Christ. By whom also we have access by faith into the grace wherein we stand This door which he hath opened by his death he keepeth open by his constant Intercession Heb. 7. 25. Wherefore he is able to save unto the uttermost all those that come unto God through him seeing he ever liveth to make intercession for us which our repeated provocations would otherwise daily and hourly shut and close again 1 Ioh. 2. 1. These things I write unto you that you sin not and if any man sin we have an advocate with the Father Iesus Christ the righteous and so all distance is removed and poor Creatures may comfortably come to God 2. There is a great averseness in our hearts and we need not only leave to come to God but an heart to come to God we
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
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
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
God 3. We shall never have such great and large thoughts of Gods tender mercy as when they arise from our own Experience and particular Observation to know God by hear-say will not work upon you as when we have seen him our selves as they said unto the Woman Iohn 4. 42. Now we believe not because of thy saying for we have heard him our selves and know that this is indeed the Christ the Saviour of the world We do not speak or think of God with any Sense and Life Affection and Admiration till we have studied his Nature and observed his Wayes otherwise we speak by Rote when we praise him for his mercies and 't is but an empty Complement Psal. 103. 1 2 3. Bless the Lord O my Soul and all that is within me bless his holy name Bless the Lord O my Soul and forget not all his benefits whoforgiveth all thy iniquities and healeth all thy diseases c. 4. Then will our own Experience inform us of the greatness and tenderness of mercy when we are sensible of our sins and miseries when a man seeth his Sins great his Dangers great then he will see Gods mercies towards him great also Psal. 86. 13. For great is thy mercy towards me for thou hast delivered my soul from the lowest hell We do not know the greatness of the Pardon but by the greatness of the Debt nor the greatness of our Protection and Deliverance but by the greatness of the Danger God continueth trouble upon his People that they may be sensible of the sweetness of the mercy and his help in their Deliverance Rom. 5. 8. But herein God commended his love to us that while we were yet sinners Christ dyed for us 5. When our sense of sins and miseries hath most recommended mercy to us we should magnifie it both with respect to Supplication and Gratulation 1. With respect to Supplication when we are under Fears and Discouragements we should oppose and set these great and tender mercies in the Balance against our doubts and fears Our Sins are many our Troubles great yet let us not be discouraged from Praying and making our supplication to God for God will pardon a penitent People and help a sensible Supplicant The more sensible of our misery the fitter Objects for mercy What is it that troubleth us fear of not speeding with God in Prayer you hear how soon he Relenteth when you Relent and lye at his feet for to what use doth pardoning mercy serve but to incourage broken-hearted sinners We have heard that the Kings of Israel are merciful Kings Benhadad having lost the day and in great fear of losing his life with his Kingdom his Friends comforted him with the Fame they had heard of Israels Kings 1 Kings 20. 31. We know most certainly 't is hard to raise up truly poor down-lost sinners how presumptuous soever they have been before God would have these by all means to be incouraged So that though you have many Objections from your unworthiness the multitude and greatness of your sins or is it the power of men and difficulty of our deliverance Gods mercy is beyond the proportion of their Cruelty The more violent and ungodly our Oppressors are the more hope of Gods pity towards us Psal. 86. 14 15. O God the proud are risen against me and the assemblies of violent men have sought after my soul and have not set thee before them but thou O Lord art a God full of compassion and gracious long-suffering and plenteous in mercy and truth 2. Let us magnifie it as to Gratulation Gen. 32. 10. I am not worthy of all the mercy c. Less than the least of all thy mercies Let us consider our unworthiness that God may have all the Glory Use. II. Is to press us to be Merciful we should be like God let us put on Bowels of mercy Col. 3. 12. Put on therefore as the elect of God holy and beloved bowels of mercies kindness humbleness of mind meekness long-suffering Luke 6. 36. Be ye therefore merciful as your heavenly father also is merciful SERMON CLXXV PSALM CXIX VER 161. Princes have persecuted me without a cause but my heart standeth in awe of thy Word IN this Verse we have First Davids Temptation Secondly The Godly Frame of his Spirit First In Davids Temptation take notice of 1. The Nature of it 't was a Persecution 2. The Instruments of it Saul and the Chief men about him Princes 3. The Malice and Groundlesness of it without a Cause Secondly The Godly Frame of his Heart but my heart c. And there we have 1. The Seat of his Affection my heart 2. The Kind of the Affection standeth in awe 3. The Object of it the Word of God First With Davids Temptation I will not meddle any further than an Introduction or the necessity of an Exposition enforceth me a little to reflect upon And 1. From the Nature of it Persecution is one of the ordinary Trials of Gods Children As God Chasteneth them because they are no better Isa. 27. 9. so the World Persecuteth them because they are so good Iohn 15. 19. This ever hath been and ever will be the Lot of Gods Children while there are two seeds in the World Gen. 3. 15. And I will put enmity between thee and the woman and between thy seed and her seed And the Apostle saith Gal. 4. 29. But as then he that was born after the flesh â—…uted him that was born after the spirit so 't is now The first place speaketh of the Antipathy between the Church and it 's open Opposites the second was in Abrahams Family and 't is brought to Comfort the true Members of the Christian Church against those Persecutions which they sustained from the false Apostles and such as adhered to the Iewish Synagogue Isaac was begotten by the Power of Gods Spirit according to the Tenour of the Promise Ishmael by the ordinary strength of Nature a Figure of the Regenerate and Unregenerate Iohn 1. 13. Persecution is a thing common to the Church in all Ages then and now therefore as they grow worse let us grow better and let us be content to take the ordinary way by the Cross to come to the Crown 2. The Instruments of his Trouble were Saul and his Chief men about him The man of God had said Many are my Persecutors Verse 157. now he sheweth they were not mean ones and of the inferiour sort but such as by their Power were able to crush him such as by their place should be a Refuge to him I observe the Trial is the sorer when our trouble cometh not only from the basest of the People but from the Rulers themselves No doubt a great part of the People followed Saul in his persecuting of David yet the Nobles most troubled him In the Primitive times lapidibus nos invadit inimicum vulgus the base Rif-raffe were most ready to stone the Christians but this was meer Brutish Rage a
when he taketh away when he emptieth and when he filleth us with Blessings a Child of God is of a strange temper he can fear him for his Mercies Hosea 3. 5. and praise him for his Judgments as in the Text it argueth a great measure of Grace to give Thanks to God at all times and for all things 1 Thes. 5. 17 18. Rejoyce ever more pray without ceasing in every thing give thanks Simply we cannot give thanks for Afflictions as Afflictions as we cannot pray for them nor joy in them but as they are a means of good to us A thankful frame of Heart bringeth meat out of the Eater incouragement out of the saddest Providences and taketh occasion to lift up it self in the praises of God even from those things which are matter of greatest discouragement and heartless dejection to others It seeth the hand of God working for good to him And then on the other side an Unthankful Repining Murmuring Spirit sowereth all our Comforts is ever querulous whether crossed or pleased it entertaineth Crosses with Anger and Blessings with Disdain 'T is hard to be in any Condition on this side Hell wherein we have not cause to praise God even in great Calamities either for their fruit and issue as our Souls are bettered and humbled by them Psalm 119. 65. Thou hast dealt well with thy servant according to thy word Wherein In giving him Faith and sensible and seasonable Correction Verse 67. and presently thou art good and dost good Verse 68. Or else for their Mitigation as to deem them not insupportable 1 Corinth 10. 13. That we are not Consumed Lament 3. 22. That not to the full merit of our Sins Ezra 9. 13. Thou hast punished us less then we have deserved That Comforts come along with them That our Afflictions do not exceed the measure of our Comforts 2 Corinth 1. 5. That we have a good God still who knoweth how to turn all to our Advantage Let us be perswaded he is well affected to us in Christ and we will take any thing kindly at his hand All this is spoken that poor murmuring Souls may not set out from so blessed a Work yea when other Arguments fail we may see the Wisdom Justice and Faithfulness of God in his sharpest Corrections Psalm 119. 75. I know that thy Iudgments are right and in Faithfulness thou hast afflicted me 'T is a great honour to God to speak good of his name when his hand is smart upon us Use. Let me press you now to three things First To the Work Secondly Frequency and Constancy herein Thirdly To suit often God's Word and Works together First To the work of praising God many are often complaining or begging but seldom praising or giving thanks Oh surely this should be more regarded not always taken up with complaints against our selves and supplications for Mercies but should sometime give Thanks and praise the Lord 't is the Noblest part of our work 't is nearest the work of Heaven As Love is the Grace of Heaven so Praise is the Duty then in Season 't is good to be preparing setting our Hearts in order for our eternal Estate 't is the work of Angels when we praise God we do the work of Angels The Angels according to the opinion of the Ancient Hebrews do every day sing praises to God and that in the Morning which they gather because the Angel said to Iacob Gen. 32. 26. Let me go for the day breaketh which place the Targum of Ierusalem thus explaineth Let me go for the Pillar of the Morning ascendeth and behold the hour approacheth that the Angels are to sing however that opinion be sure we are that the Angels ever bless God and laud his holy Name Isaiah 6. 1 2 3. The Angels cryed one to another holy holy holy is the Lord of hosts the whole earth is full of his glory They were blessing God for Creation then the Morning Stars sang for Joy Iob 38. 4 5 6. For the Nativity of Christ Luk. 2. 13 14. They apprehend more of Gods Excellency and Perfection in himself and in his Works than we do and are more sensible of his Benefits than we are Now if this be the work of Angels the highest and greatest of them surely this work should be more prized by us 't is Nobler than other Duties we serve God in our Callings but this work is a part of our Misery this Burden was laid upon Adam after his Fall that in the sweat of his Brows he should eat his Bread Gen. 3. 19. Though honest Labour be a part of our Obedience yet 't is also a part of our Trouble and Exercise There are Works of Righteousness as to give every Man his due these are Good Works but they concern the benefit of Man the good of Humane Society Whereas Praise is more immediately directed to the Honour of God There are Works of Mercy to relieve the Poor to help the Distressed to support the Weak to comfort the Afflicted these are good Works indeed and a very noble part of our service to be reckoned to our Thank-offerings as praise Heb. 13. 15 16. By him therefore let us offer the sacrifice of praise to God continually that is the fruit of our lips giving thanks to his Name but to do good and to communicate forget not for with such sacrifices God is wellpleased 'T is Godlike to do Good and a more blessed thing to give than to receive Acts 20. 35. As God giveth to all and receiveth of none but still this redoundeth to Men. There are opera cultus the fourth sort of Works Works of Worship Internal as humbling our Soul repenting of our Sins and asking Pardon these are good Works indeed but such as imply our Misery and Imperfection External as Prayer Hearing and Reading and other Acts of Communion with God but when we give Thanks this is more Noble In other Duties God is bestowing something on us but here in our way we bestow something upon God In Prayer as Beggars in Hearing as Scholars and Disciples we come to expect something from him here we come to put Honour upon God in our way 't is a kind of Recompence or paying our Debts to him by Word or Deed. Now the Reasons why Men are so backward to this Work are I. Because we have so little of the Love of God Self-love puts us upon Supplication but the Love of God upon Praise and Thanksgiving 'T is a Token of great Love to Praise God without Ceasing We are eager to have Blessings and then forget to return and give God the Glory II. And partly Neglect of Observation We do not gather up Matter of Thanksgiving Colos. 2. 4. Continue in prayer and watch in the same with thanksgiving We should continually observe Gods Answers and Visits of Love Manifestations of himself to the World The Reason then why we have no more pleasure in Praising God is because we observe not so heedfully as we
then soon cool in their desires such are slothful Professors p. 2 Children of God desire to be taught of God p. 230 Reasons why they desire it p. 230 231. They long for Eternal Salvation p. 1087 Choice of Gods Testimonies gives us a Right to them p. 742 After enquiry into the way of Truth we must come to the choice of it p. 197. What it is to choose them p. 1071 To do good out of Choice the Character of a good Man p. 1070 1071. Causes of a right choice p. 1078 Effects of a right choice p. 1079 Christ our Surety p. 820 821. By way of Caution and by way of Satisfaction ibid. Christ the object and end of worship p. 12 Christ uses subordinate Teachers not out of Indigence but Indulgence p. 41. Christ a tender Shepherd p. 1107 Christ. All Sin a great injury 1. To his Merit 2. To his Example p. 20 21. Christ's undertaking the end of it to make us blessed in the enjoyment of God p. 72. Vid. Blessedness Christianity is not to be judged by Nominal Professors p. 1069 Christianity its design not to set up a Kingdom of Power but Patience p. 522. Vid. Conditions of Christianity It hath 2 parts 1. Destructive 2. Adstructive p. 184 Christian Religion onely worthy our choice p. 197. Reas. ibid. Church is Christ's School p. 41 Church true and false their difference p. 518 False Church hath usually the advantage of worldly Power above the true Church p. 518 Chusing Gods Precepts what it is why they must be chosen p. 1071. Motives to chuse them p. 177 Directions how to chuse them p. 1378 Civil Policy and Interest not opposed by Religion p. 144 Circumstances in our obedience much insisted on by God p. 26 27. Great prudence in applying Circumstances p. 449 Claim to Comfort from Gods Tender Mercies p. 516 Cold Prayer teaches God to deny p. 121 Comfort denotes two things p. 513. 'T is the Souls strength p. 513 Comfort in all its Causes matter of Comfort p. 592 Comfort right when according to the Tenour of the Word p. 40 Comfort Spiritual Eternal Temporal 551. All to be ascribed to God p. 552 513 Comfort in death from the everlastingness of Gods Testimonies p. 892. When we beg Comfort we must beg Grace to serve the God of our Comforts p. 927 928 Comfort in Afflictions may be askt from Gods Mercy p. 511 Comfort from Gods Word which teacheth us 1. To look off from Men to God 2. From Providences to Promises p. 147 591 629 329 Comfort under Afflictions 1 From God the Author of them 2 From the necessity of Affliction 3 The manner of Gods Afflicting 4 His helps to bear them p. 150 151. False Comforts p. 334 No comforts in Afflictions like those that are fetcht in from Gods Word p. 329. For 1 The quality of those comforts are Excellent 2 The provision he has made for our comfort are great 3 The manner is sweet p. 329 330 331 332 333. Commandements are exceeding broad 1 In respect of their uses 2 Of their duration p. 619 Command of God to be feared as well as the penalty p. 25 Commandments of God called his Ways why p. 22 Commandments of God excellent in their Matter p. 315 Commandments of God above the power of Corrupt Nature why p. 28. Great and small must be obeyed and why p. 33 They make us wiser than our Enemies how?-p 638 Commands for publick and private Duties relating to the outward and inner Man p. 33. To God and Man p. 34 Commandments have 1 God for their Author 2 God in giving them to be considered as a Lawgiver 3 They are holy just and good p. 455 456 Commerce with God Vid. communion Common Favours not to be rested in p. 912 113 Communion of Saints its excellency p. 504 Communion with God makes blessed p. 11. No communion with him without obedience to him ibid. Communion with God discovers his gloriousness and our vileness p. 61 Communion with God in Donatives and Duties p. 951 952 Company of wicked Men how far to be shunned 1. As to Familiarity with them 2. Durable Relation to them 3. Compliance with them in their Sins p. 773 774. Vid. carnal compliance reproof to such p. 353 Company Observations and Directions about it p. 776 777 It is to be kept with those that are gracious Reasons p. 430 431. Complaints under Affliction what they usually are p. 713 714 Complain we may complain to God not of God p. 551 Compliance with God our safety p. 637 Condescension of God in arguing with us p. 877 Condescension of God in using his Supremacy over us 1. In making overtures of Peace 2. In seeking to reclaim us by Mercies p. 131 Condition of him that falleth off from God worse then his that never begun p. 342 Conditions of professing Christianity and of enjoying outward things p. 415 Conduct of the Spirit necessary p. 170 Conference Religious either stated or occasional-p 81 82 Confession of sin with a broken heart argues one sincere p. 1106 Confession of the Truth gives inward Liberty when it brings us into outward Bonds p. 301 Confession of the Truth hindred by 1 Carnal Fear 2 Carnal Shame p. 306 309 331 332 Confession of Sin its Usefulness p. 164 Not enough to believe the Word with the Heart unless wee confess it with our Mouths p. 330. Reasons p. 330 331. Vid. Profession Confidence in Death and in the day of Judgment-p 30 37. Confirmation in the belief of Gods Word a matter of very great Moment p. 285 286 Congruity of choosing Gods Precepts p. 1073 Conscience Erroneons will mislead us p. 4 Conscience hath no Lawgiver but God p. 878 A good Conscience Comfort against reproach p. 301 Conscience must be the Lords as well as our Afflictions p. 15 Conscience its Light not to be opposed p. 21 26. It takes notice of thoughts as well as Actions p. 33 It is a bridle to restrain from Sin and a whip to lash us for sin p. 532. A great Comfort under and against Reproach p. 141 A good Conscience gives Encouragement to come to God p. 1079 Conscience when it works Christ knocks p. 412 Conscience to be kept necessary why How it may be kept p. 417 418 We must have a good Conscience as well as a good cause p. 977 978 Consent of every individual Person to the Terms of the Covenant of Grace necessary to partake of its benefit p. 909 910. Consideration of our ways makes way for Conversion p. 395 Consideration fit matter of it 1 Who made thee 2 Why did God make thee 3 Hast thou answered the End of his making thee 4 What unkindness not to remember him that made thee c. p. 397 398 399 225. Gods Considering our Afflictions what it signifies p. 969 Consideration of Gods Judgments what and how p. 346 Consolation for the afflicted from Gods Word p. 591 Vid. Comfort from Gods Word Constancy in Gods ways a great Duty p. 210. Motives
p. 56 402 403. why we must obey without delay p. 402 403. Great Mischief of delays 405. Causes of these delays p. 408 409. Heynousness of the sin of Delaying ibid Delays as well as denials are painful p. 121 Delaying Mercy is not denying mercy p. 167 168 Why God delays Mercy ibid. Delays of God in making good the promises proceed not from Ignorance nor forgetfulness nor mutability nor Impotency p. 324 Delay in helping and delivering discourageth Gods Children p. 549. God may delay so long till 1. The Enemies be proud 2. A land wasted p. 549 Delays of spiritual Mercies sharpen desires p. 912 914 Deliberation in sinning a great Aggravation of sin p. 21 Deliberate sin charg'd on David when many others were omitted p. 739 740 Delight in worldly things as our portion is a main branch of Covetousness p. 254 255 Delight in Gods word what it is why the word is so delightful p. 84 85 95 96 Delight in Gods Word the property of Saints p. 593 885 Delight in Gods Testimonies an evidence that we have made them our Choice p. 741. Trial whether we delight in his Testimonies p. 87 88 89 95. how we are to delight in them p 96. Reasons for delighting in them 96 97. Uses p. 98. Exhortation to it Means to get it p. 98 99 593. It puts us upon prayer for Grace and gives us hope to speed in our prayer p. 244 Delights spiritual and carnal distinguished p. 149 1084 150. Promises to be delighted in before fulfill'd p 10 Delight in Gods Commandements the Causes of it 1. Suitableness 2. Possession 3. A precedent love of the Object p. 885. What is necessary to delighting in Gods Commandements p. 245 Delight its effects 1. Enlarging the heart 2. It causeth thirsting after more p. 886 245 Delight spiritual it's Objects perfect p. 886. Examine whether we have this delight p. 886. 1. By the extent 2. Effects 3. It s perpetuity 4. By comparing these delights with those in sensible things ibid. Delight true only to be had in God p. 386 Deliverance to be sought for in Prayer p. 921 922 It engageth us to Gods Service p. 924 Demerits in the best of Saints p. 839 Deliverance from the power of sin as well as from guilt p. 913 Deliverance when pleaded for we must get 1. Right Principles 2. Right Ends what they are p. 860. It is lawful p. 970 Deliverance will come in due time p. 558 Natural to desire deliverance p. 1083 Deliverances apt to be forgotten when danger is over p. 791 Deliverance two ways p. 737 Denial we are to pray against denials and delays p. 914 Dependancies Carnal God weans his People from them p. 143 645 Dependance on God a condition of those that expect Counsel from him in straights p. 155 769 Dependance on God better than Carnal reaches p. 645 It is a great duty p. 324 1105 Dependance on God never disappointed p. 831 Dependance on God what it implies 1. Committing our selves to his Care 2. Submitting to his Will 3. Waiting his Leisure p. 346 347 Departure from God twofold p. 669. Reasons of it ibid. Desire its proper object Holiness p. 303. how to awaken them p. 309 Desire moderated towards earthly things by considering their Vanity p. 617 Desire of Holiness the Character of Saints and why p. 29 30 901. God will satisfie it ibid. 304 Strong desires a Cause why Saints press after Gods Word p. 901 Desire what it is p. 121 897 303 304 1087. It denotes the absence of the good desired p. 885 897 1087 Desires of the godly and the wicked distinguished-p 30 Unactive desires come to nothing p. 31 Desire of man either 1. after Truth or 2. Immortality p. 623. Several sorts of desires evil p. 305 Desires vehement sweeten enjoyment p. 912 Excellency of vehement desires after spirituals p. 898 901. How to get these desires p. 901 902 Desertion the kinds of it Reasons and Causes of it p. 48 49 925 It is either 1. in appearance or 2 in reality-p 925 Desertion the greatest of sufferings p. 148 Two special sins the Causes of Desertion 1. Too much liberty in Carnal things 2. Laziness in spiritual things p. 925 Design to do good out of Design is evil p. 1076 Despair in our selves not in God p. 29 Despised Christians are despised by Men when brought low by God p 869 Despising Christs little ones a great sin p. 519 520 Despised Saints are highly honoured by God p. 554 870 Despised the common Lot of Saints to be so p. 869 Despisers of Gods Word who they are p. 1001 Despondency an ordinary evil in sharp and tedious Afflictions p. 556 Despondency reproved p. 159 792 Destruction no Creature can desire its own Destruction p. 1095 1096 Determination an Act of the Judgment p. Devil works much on the Concupiscible and Irrascible faculty p. 1031 Devil a great Enemy to us in hearing the Word 1. By Diverting us 2. By raising prejudices 3. By furnishing us with excuses evasions delays c. p. 68 Devil not to be believed p. 411 Vid. Satan Devil seeks to weaken our opinion of Gods goodness p. 440 Devisers of Reproaches and Calumny p. 299. 300 Devices of the Heart of Man p. 759 Devoting our selves to God 1. Entitles us to the Comforts of the Gospel 2. Engages us to all the Duties of it p. 915 Difference of Judgment causeth discord p. 528 Difference between men and men 〈◊〉 free grace p. 647 Difference between the delights of the Godly and the wicked p. 149 Difference between the service of God and all other services p. 850 Different measures in them that are Converted p. 604 Difference made by God in Common judgments p. 805 Difference between good and evil is real p. 939 940 Difference in things call for different affections p. 85 Difference between carnal and regenerate and the regenerate and themselves p. 673 674. 689 Difficulties broken through by the Promises p. 880 Difficulties in Scripture though it be light yet no discoument to us in searching it p. 696 697 Dig a Pit what that expression imports p. 559 Diligence in obeying Gods Commandements required p. 26. Reasons of it p. 26 27 Diligence wherein it lies p. 27 28. 638 Diligence in Prayer makes it a business p. 920 Diligence 1. In observing 2. improving afflictions p. 487 Direction of God general and particular p. 31 Direction literal and effectual p. 32. 841. God must be depended on for Direction Reasons of it 1. The blindness of our minds 2. The forgetfulness of our Memories 3. The obstinacy of our hearts p. 32. 240 Direction 1. For general choise 2. Particular actions p. 692 693 Direction sufficient from Gods Word p. 40 41. 629. 690 691 692 Direction necessary from God to him that would keep in with God p. 152. 240 Direction how to carry our selves till deliverance comes a great mercy p. 842. Why p. 842 843 Direction An act of the Judgment p. 449 Disappointment of Wicked mens
makes wiser then our enemies p. 638. 642 Engagement of the soul to come to God Its usefulness p. 223 Enjoyment and use of a thing how they differ p. 69 Enjoyment of God should be our end and scope p. 573 Enjoyment of God either mediately or immediately p. 71 72 Enlarged heart given 1. At conversion consists in a freedom from guilt and power of sin 2. A particular enlargement given by exciting grace Necessity of an enlarged heart-p 216 217 218 219. Means 220 Enmity of wicked men against the Church p. 882. 729 730. 995 Entertain Gods word How to do it aright p. 887. 888 Entrance of Gods word giveth light how p. 888 889 Envy difference between Envy and VVrath p. 520 Envy strikes at some excellency p. 137. 563 Envy at the prosperity of the wicked checked by the consideration of Gods judgments upon them p. 135 Envy not the comforts of sinners p. 360 Envy makes men undermine others p. 520 Equity the duty should continue whilst we expect Mercy p. 341 Error about Gods word from 1. Presumption 2. Prejudicate opinions 3. A spirit of opposition 4. Carnal affections 5. Superficial apprehensions c. p. 694 695 Error 1. From ignorance 2. Judicial blindness p. 678 679 Error is Natural to us p 184 185. 1101 Error out of frailty or out of pride p. 129 793 Erroneous principles in policy a cause of persecution p. 144 Errors a ground of Apostacy p. 211. 343 Esteem practical of spiritual things p. 677 Vid. Valuation Esteem of the Word motives to get it p. 869. What it is c. p. 872 873 Eternity applyed to keep the soul awake p. 412 All our actions relate to Eternity p. 340 Eternal things to be secured before Temporal p. 403 404 Eternal Salvation longing for it is the duty property of Gods Children p. 1087 Eternal Life makes us willing to submit to Temporal Death p. 1096 Evangelical obedience and legal how they differ p. 11. 15 16 Evangelical obedience accepted it's imperfections pardoned p. 11. 15 16 Events of things confirm the Truth of the Word p. 285 Events of things are not seen do depend on God p. 31 642 Good or bad holy men provided from them p. 643 Everlasting punishment awarded to the despisers of Everlasting mercy p. 874 Everlasting things should be our chief comforts p. 875 Everlasting Covenant p. 875 Everlastingness of Gods Testimonies what it is p. 889 Evidences of Gods favour to be sought earnestly Why p. 920 Evidence of Blessedness Conformity to Gods Law 1. Inclusive all such are blessed 2. Exclusive none but such are blessed p. 6 Evidence of Reason and of the Holy Spirit differ p. 686 Evil speaking very sinful either against Truth or Charity p. 140 141 Whether in any case lawful p. 300 Exact and constant obedience against all temptations Reasons for it p 668 Examples of purity in Gods Word p. 859 Examples are very prevalent especially in evil p. 864 866. 1101 It is no excuse for sinning p. 864 Examples of others fallings a great Temptation p. 790 Example no safe Rule to walk by p. 4. 1075 Examples and instances of Gods goodness should confirm our Faith and Patience p. 912 To take up Religion merely by example no good Ground p. 1075 Excuses for not speedy turning to God vain p. 406 407 Excuses and cavils against keeping Gods Law argue an evil temper p. 1026 Exercise God may exercise his Children with sharp and long afflictions p. 554. 856 God exercises them according to their Reward p. 178 Exercise in Gods Word how p. 151. It encreaseth knowledge and judgment p. 453 Saints are exercised from within and without p. 921 Exceeding great Love to be given to Gods Commandements p. 1048 Expectation its qualifications p. 547 God has more expectations from those that are related especially to him then from others p. 863 Gods people expect deliverance from him 1. What it is to expect it 2. The Reasons for it 3. The singular excellency of it p. 1080 1081 1082. 1083. When it is right p. 1083 Experience of Gods goodness the priviledge of those that walk with him p. 7 Experience of Gods ways a Reason of our desire after them p. 30. 123. It teaches us how ready we are to wander from them p. 61. Reasons thereof p. 61 Experience brings good and sound judgment p. 453 Experience compared with Gods precepts as to getting understanding p. 651 652 Experience of Gods faithfulness in former ages of great use to succeeding ages p. 581. 962 963 Experience proves the good of Obedience p. 789 Experience of Gods grace a great encouragement p. 791 It breeds Confidence p. 166 It is a ground of our valuation of the word p. 492 It begets high thoughts of Gods tender mercies p. 994 External profession and conformity not accepted without the Heart p 236 237 Extremes two extremes we are apt to run into under affliction either to slight or faint under Gods correction p. 884 Two extremes 1. Self-confidence 2. Desperation p. 320 Extremity God permits his people to be reduced to the Extremity of danger p. 944 Reasons 1. To exercise trust 2. To quicken Prayer p. 944 Extremities are to be endured rather then offered against Gods Word p. 733 Eyes the windows whereby sin hath been let in to the Heart proved doctrinally and historically p. 278 279 They are to be watched Great evils from not watching the Eyes p. 279 280 Eye of God an engagement to obedience Reasons p. 1051 1052 Vid. Sight of God It is always on us p. 340 It hath many blessed effects p. 1053 1054 F. FAce of God shining what it implies p. 924 Face of God implies his favour and strength p. 12 Faility of Spirit a Reason of Apostacy p. 213 Fadingness of the World should excite us to look after an Eternal state p. 613 Faculties of the Soul either such as Command or are to obey p. 1103 Failings in the choisest saints p. 11. 17. 1100 1101 1102 p. 336. pardoned to the sincere p. 11. 17. 1106. daily failings and infirmities p. 19. 27 754 How to discern the infirmities of Saints from other men p. 754. 836 How to distinguish them from wilful sins p. 703 When disallow'd they exclude us not from the priviledges of Gods Servants p 846 We must not be too severe upon men failings p. 336 Fainting of Soul from delaying Salvation p. 540 592 Faintings of Spirit 1. Their Nature 2. Causes 3. Kinds described p. 541 542 543. c. Remedies against fainting p. 541 542 c. It s cured by the Word which is 1. A proper 2. An Universal cure p. 183 Fainting argues weakness if not Nullity of grace p. 416 Faintings Twofold 1. Of Dejection 2. Of Defection p. 541 Faith must conquer 1. Our fears 2. Cares 3. Troubles p. 1086 Faith ultimately resolved into Gods Testimonies p. 9 Exprest by terms of motion p. 12 By lifting up the Eyes p. 833 Faiths Excellencies 1. Eminent wisdom in it 2. Nobleness of Spirit it
deliver his people from them p. 560 561 562 Property of wicked men to be plotting mischief 738 Plotting mischief exceeding sinful on many accounts Ibid. Policy Civil policy is not opposed by Christs Kingdom and liberty of Gospel-worship p. 144 Popery three grand evils in it 1. Universal Soveraignty 2. Absolute Supremacy 3. Infallibility p. 203 204 Portion of believers is full lasting sure Sure because 1. Confirmed by Gods word and Oath 2. Cannot be wrested from them by violence 3. Shall not be wasted by their own prodigality p. 743 744 Portion of believers is not in this life p. 867 Portion a double notion of the word p. 381 God alone is the godly mans portion p. 382 383 384 385 386 387 388. Whether God be our portion p. 389 Power and faithfulness oft engaged for desence p. 790 Power of Gods word is wonderful in what respects p. 884 885 Power 1. Natural 2. Moral from God p 308 Power of God seen 1. In preserving his Saints in dangers 2. In over-ruling all accidents for their benefit p. 729. Seen in Providence p. 368 369 370 Practise the end of giving forth the word as a light 690 Practice the end of all teaching p. 231 Practice without it the hearing knowing liking of the word are nothing p. 10. 41. 318 319. 690 To approve love delight in commend c. Gods ways without practice profits nothing p. 318 219. 452. 690 691 Practical holiness the way to encrease in spiritual understanding p. 656. why Ibid. 657 Practical knowledg is 1. Directive 2. Perswasive p. 173 Prayer of faith is the voice of Gods Spirit p. 326 Prayer and faith must be conjoined p. 790. 904. 923 Faith set on work in prayer p. 317. 514 Prayer oftentimes a better Vindication of our innocency than an Apology p. 136 An excellent mean to persevere p. 789 790 It 's a duty proper to the best of Christians p. 535 It 's excellencies p. 12. Private and publick prayer p. 921 It supposes our impotency emptiness c. p. 29 It is an excellent remedy against pride p. 521 Prayer doubled argues great sense of sin and mercy p. 515 Prayers sluggish p. 29. 899. Prayer must be join'd with hearing p. 57. Vid. Sincere prayer With purposes of better obedience p. 919. Reasons Ibid. We must be the same out of prayer that we are in prayer p. 904. Vid. Business We must be more affectionate in prayer for Heavenly and spiritual than earthly things p. 904 Precepts must be turn'd into prayer p. 28 Fit matter for prayer p. 479 How we may know whether what we pray for come from the temper of the heart in four particulars p. 479 In what manner we are to pray p. 480. 909 923 What are the grounds of prayer p. 480 It must be continued under the sorest afflictions 716 Praise unseemly in a wicked mans mouth p. 43 Praise belongs to God especially for his loving-kindness p. 940 Praise and Blessing how they differ p. 70. 1014 Why we are so backward to praises p. 1019 Praise and faith live and die together p 420 Matter of praise p. 1016 1017 Praises continue in Heaven p. 42. 1014 Praising God a profitable duty p. 445. 1015 Praising God 1. The Nature 2. The Grounds 3. The Formality 4 The fruit of it p. 1014 1015. Motives to it p. 1015 We must not cease to praise God p. 1016 1017 1018 Precepts Gods precepts must be turned into prayer-28 Vid. Commandments Testimonies Statutes c. Precepts of God to chuse them implys 1. Deliberation 2. Esteem 3. Inclination 4. Resolution 5. Delight p. 1071 1072 Reasons why they are to be chosen p. 1073 Preachers Teachers c. are to preach Gods Word only and wholly p. 77 Predominant sin p. 19 Prodominant love to Gods Commandments p. 1048 1049 Prejudice against God removed by consideration of his Goodness p. 474 Prejudice one great cause of Persecution p. 144 Prejudices lye more directly against the means of Salvation than Salvation it self p. 2 Why men are prejudiced against Holiness p. 70 How to remove prejudices p. 304 Prejudices against Obedience answered by Gods Soveraignty p. 25 Prejudices cause discord amongst Gods people p. 528 They are a cause of error about the word p. 694 Prepared for all events and conditions wisdom p. 644 Prerogative of God to kill and make alive p. 1094 Present things not to be too mucâ—…â—…ored upon p. 546 Present state imperfect p. 1090 Preservation of life is to give 〈◊〉 our life twice over p. 1095 Presumption a rock to be shunned p. 47 48 It renders us incapable of grace and pardon p. 320 It forfeits Gods assisting grace p. 782 The discovery and cure of presumption p. 47 48 It 's a cause of error in judgment p. 694 Presence of God with us in our houses of clay and our Presence with God in the Mansions of glory the best comforts of a Christian p. 514 Pride makes Persecutors p. 517. 563 Discovery of Pride in three things 1. In envying those that are more excellent 2. In contending with Equals 3. In disdaining of Inferiors p. 520. 563 Cure of Pride by three things p. 521 Pride renders not to God according to his benetsfi p. 44 It is abated by the rigor of the first Covenant p. 15 Pride is either Moral or Spiritual p. 129 It is an enemy to knowledg p. 454 The worst sort of Pride to err wilfully from Gods Commandments p. 128 129 130 131 It opposes 1. The Authority 2. The power of God p. 130 It is discovered by impenitency and obstinacy p. 129 829 It is cured by reproach p. 138. 295 And by a sense of our own emptiness p. 243 Priests all Christians are Priests to God p. 721 722 723 Principal mercies promised absolutely others conditionally p. 510 Principles by which we are acted the most considerable thing in our actings p. 760. 791 Principles of Obedience true and false some rotten some less evil some tolerable some purely Evangelical p. 791 863 865 Principles evil 1. Example 2. Force from fear of God or men slavish 3. Bad Designes p. 1075 1076 Privilege and duty of the godly p. 918 919 837 Private prayer p. 921 Vid. Business Private spirit p. 9 Private Christians are to confer of not to preach Gods Word publickly p. 77 78 Whether they are to study Controversies and how far p. 196 Prize the Scriptures why p. 645 Profane persons who p. 1045 Profession of the truth twofold p. 306 Profession of Christianity upon terms of losses d. 415 It is necessary why in what manner how far p. 332 333 Profit by the word of God comes from the grace of God p. 72 And from owning the word as righteous and faithful p. 939 940 Progress of sin 303 Promises should be our delight before their accomplishment p. 081 Promises our encouragement in walking with God p. 6. 29 They go hand in hand with precepts p. 28. 742. 458. 338 They give more comforts than arguments drawn from
Reason p. 67. They are to be applied-p 288 They are to be made familiar to us p. 67 They make God a debtor p. 324. 831 They are Gods Testimonies and why p. 741 They are more than simple Declarations p. 831 They are to be prized on a double account p. 545 They are made to perseverance p. 342 They are most certain on a threefold account p. 575 They are 1. Good 2. Sure p. 1084 Three things in Promises 1. Truth 2. Faithfulness 3. Righteousness 830 There is usually some time between the Promise and the Performance p. 324. 835. Reasons of the delays in performing Promises p. 324 835. 525 Properties of God 1. To do good 2. Keep his Word p. 831 Prosperity makes us goe astray p. 462. Takes off Affections from heavenly things p. 463 Prosperity of the wicked should not dismay us p. 795 936 Proud men denotes two sorts of persons p. 559 None should be Proud because he hath more than others p. 647 Who are the Proud p. 829 336 Protection is the priviledge of the Saints God is their hiding-place and shield p. 763 765 766 767 Vid. Hiding-place Protestant Religion its Excellencies p. 199 200 Providences seem contrary to those that are most obedient p. 667 Providence the belief of it a good help to keep a good Conscience p. 418. Providence vindicated p. 936 937 It 's seen in fulfilling Promises and Threatnings p. 424 Observation of Providence 〈◊〉 〈◊〉 〈◊〉 us we have more Cause to bless God than up â—…mplain p. 423 Providences must not be racked to make them speak what we would have them p. 796 797 798 Providences well observed will cause gracious Souls to love the Word of God more than ever p. 806 Reasons thereof p. 806. They are to be considered p. 511 They are reconcileable to the Word v. a Commentary on it p. 39. 465 Providence executes the sentence of the Word p. 974 975 Providential Care and Conduct the priviledge of them that walk closely with God p. 7 Providential Wisdom seen 1. in the Seasons 2. the Kind 3. the Manner of Gods afflicting his Children p. 463 Providence is either 1. Common or 2. Special p. 472 Providence takes care of all that love and please God p. 1033 Provisions for the Flesh should be cut off p. 867 Proving his people a ground of Gods forbearing Enemies p. 856 Prudence when we are tempted to sin it 's great prudence to chain our selves to the contrary duty p. 421 Prudence required in applying general Rules to particular Cases p. 449 450 Punishment in this Life for breach of Gods Law p. 39 Punish God has a time to punish Sinners tho' he bear long with them p. 856 Purity of the Word of God what it implies p. 857 Purity of Heart from the Purity of the Word p. 857 858 Purpose of the heart settled in seeking God p. 16 It must be universal to all Commandements and accompanied with Affections and Endeavours p. 34 Purpose to please God habitual and actual p. 152 Purposes of Obedience must be made with the greatest seriousness p. 915 Reasons thereof p. 915 916 Purposes of heart against Sin when defective p. 1009 Q. QUalifications of those that have God for their Hiding-place 1. they that believe 2. they that obey 3. they that seek it in the way that God has promis'd it p. 767 Qualifications are to be cleared in our pleading Promises p. 327 328 317 Qualm of Conscience may beget lean Affection to the Word of God for a season p. 122 Questioning our Interest in God an usual sin in sharp and tedious Afflictions p. 565 Some times we question Gods Love because we have no Afflictions and some times we question it because we have nothing but Afflictions p. 556 Quiet Great Quiet to the Minds of Gods people under sad dispensations to consider the Justice and Faithfulness of God in them p. 508 Quickning Grace promised in the New Covenant both in general and in particular p. 941 Quickning two fold 1. when of dead we are made Alive 2. when of dull we are made lively and active p. 596 717 718 281 Quickning by the Word obliges us to remember it for ever p. 597 Quickning is only from the Word Why 1. the word contains the most quickning Considerations 2. the Spirit delights to quicken us by the word p. 598 599 719 Quickning denotes 1. the renewing of comfort 2. the actuating of Grace p. 159 933 281 311 Great need to go often to God for quickning 1. because of our constant weakness in this World 2. because of ourfrequent indispositions of Soul to duty p. 159 160 934. and the oppositions of the flesh c. p. 935 936 937 718 719 Quickning of the Soul to duty by holy Zeal p. 853 Quickning denotes either 1. restoring to happiness or 2. renewing of grace p. 933 717 311 312. Quickning and Sharpening of prayer by the fear of God p. 811 Quickning is one blessing which Gods Children have often need to beg of God p. 933 Sense Appetite and Activity are the fruits of the Spirits quickning p. 935 314 Quickning is necessary on many accounts p. 282 Labour to get it beware of losing it p. 282 283 312 How quickning Grace may be lost p. 313 R. RAshness a great troubler of the Church p. 451 Ready God is Ready to receive returning sinners and as ready to punish them that refuse to return p. 410 God is always ready to hear prayer p. 168 Reasonable Creatures are made for eternity p. 571 Reason is supplied by Faith p. 541 Reason depraved cannot judge of spiritual things p. 3 Reasonings against Gods Soveraignty are usually in the points of the Imputation of the sin of the first Adam Election Providence c. p. 757 Reasons and Grounds of Religion are to be inquired into p. 195 Rebellion to decline Gods Government p. 585 Rebukes of Providence against impenitent sinners are of great use to the Saints p. 135 136 Reclaiming sinners p. 132 Reconciliation and Atonement only in the word discovered p. 54 624 Non opus divinae naturae sed liberi consilii p. 624 Records ought to be kept of our Comfortings Quicknings and Supports by Gods Word and why p. 597 600 379 380 Recreations are notto swallow up Religion p. 927 Redeemer is the Head of the renewed Estate p. 320 Redeemed Sinners shall have their judgment p. 321 Redeemer requires Obedience p 320 He is honoured by obedience p. 321 Reduce God reduces straying sinners by some smart Providences p. 1107 Reflection upon our selves and ways implies 1. an Examination of our past course of Life 2. a careful watch over them for the future 3. a Consideration of the event p. 397 Regeneration goes before new Obedience p. 497 Regenerate Persons may be discerned from unregenerate p. 18 19. how they differ p. 673 674 Reign of sin is either 1 general or 2 particular either more gross or more secret p. 918 919 Rejoycing in Gods Testimonies greater than in all Riches
love for that enlargeth the heart but sorrow straitens it and puts it in bonds The word that we translate grief Judg. 10. 16. His soul was grieved for the misery of Israel in the Hebrew it is shortned or lessened A man's mind is lessened when he is under that passion Griefs contract and lessen the soul but joy enlargeth it as Isa. 60. 5. and in this sense it is said Psal. 4. 1. Thou hast enlarged me when I was in distress In sorrow the spirits return to comfort and support the heart but in joy they are dilated and scattered abroad and so this is that affection which sends abroad strength and life unto all our actions As this is true of joy and sorrow in common so especially of spiritual joy and spiritual sorrow which are the greatest of the kind no sorrow like that sorrow no joy like that joy therefore nothing more enlargeth the heart When God hides his face when pressing troubles do revive a sense of wrath alas my soul is troubled saith the Psalmist I cannot speak we cannot pour out our hearts to God with that largeness that measure of strength spirit and life as before But now when we can joy in God as those that have received the atonement when we have the comfort of a good conscience the joy in the Holy Ghost this causeth a forward and free obedience and those that could hardly creep before but languisht under the burden of sorrows when cheered and revived with the light of God's countenance they can run and act with vigor and alacrity in Gods service Neh. 8. 10. The joy of the Lord is their strength It is as oil to the wheels as wings by which we mount to meet with God Psal. 30. 11. Thou hast turned for me my mourning into dancing thou hast put off my sackcloth and girded me with gladness It is an allusion to those Eastern Countreys when their garments were girded and tucked up they were more expedite and ready to run so here when thou shalt enlarge my heart then I will run the way of thy commandments when our soul is fill'd with gladness and comfortable apprehensions of the Lord's grace we are carried out to God with greater strength and liveliness 4. We may look upon it as a fruit of love For thus the Apostle doth express his love to the Corinthians 2 Cor. 6. 11. O ye Corinthians our mouth is open unto you our heart is enlarged It is love which is the great poise and weight upon the soul that sets all the wheels a going When love is strong the heart is carried out with fervour and earnestness Neh. 4. 6. We built the wall why for the people had a mind to the work then it went on speedily Where we have no affection to a thing the least service is burdensome but when our hearts are for it then the most difficult thing will seem easie Iacob's seven years hard service were sweetned by his love to Rachel Yea duties against the hair as Sechem for Dinah's sake submitted to be circumcised Love sets us a-work strongly Thus the general enlargement is when we are freed from the slavery of sin and bondage of conscience that we may serve God cheerfully and the particular enlargement you may look upon it as a fruit of wisdom and knowledg or of faith or of joy or of love When we have a fruitful understanding a large faith a sweet delight in God and a strong love to him Secondly For the necessity of this that the heart should be enlarged before we can run the way of God's commandments 1. There needs a large heart because the command is exceeding broad Psal. 119. 96. I have seen an end of all perfection but thy commandment is exceeding broad A broad law and a narrow heart will never suit we need love faith knowledg and all to carry us through this work which is of such a vast extent and latitude 2. We need an enlarged heart because of the letts and hindrances within our selves There is lust drawing off from God to sensual objects James 1. 14. Every man is tempted when he is drawn away of his own lust and inticed Therefore there needs something to poise us to incline us to draw us on to carry us out with strength and life another way to urge us in the service of God Lust sits as a clog upon us it 's a weight of corruption Heb. 12. 1. retarding us in all our flights and motions thwarting opposing breaking the force of spiritual impulsions if not hindering them altogether Gal. 5. 17. Well then lust drawing so strongly one way God needs to draw us more strongly the other way When there is a weight to poise us to worldly and sensual objects we need a strength to carry us on with vigorous and lively motions of soul towards God an earnest bent upon our souls which is this enlargement of heart USE 1. Let us therefore look after this benefit and acknowledg God in it First Ask it often of God God keeps assisting grace in his own hands and disposeth it at pleasure that he may the oftener hear from us The prodigal that had his portion in his own hands went away from his Father and therefore we have but from hand to mouth that we may be daily kept in a dependence and constant course of communion with God It is pleasing to God when we desire him to renew his work to bring forth the actings of grace out of his own seed to blow with his wind with the breath of his spirit upon our gardens that the spices may flow out Cant. 4. 15. But now when we depend upon our selves and neglect God and think to find always a like largeness of heart and a like savouriness of spirit we shall be but like Sampson Judg. 16. 20. When his locks were gone he thought to go forth and shake himself as at other times and wist not that the Lord was departed from him So when our strength is gone and God withdrawn we shall not find a like pregnancy and consistency of thoughts a like readiness and vigor of affections in holy duties but all will be out of order the understanding is lean dry and sapless the heart averse and dead and therefore God will be acknowledged in our enlargements both as to prayer and praise In a way of prayer we should often seek to him and he will be acknowledged in a way of praise likewise Ps. 63. 8. My soul followeth hard after thee thy right hand upholdeth me If you find any strong actings of faith and love stirr'd up to follow hard after God to pursue him close in holy duties when you feel any of these vigorous and lively motions ascribe it not to your selves but to God's right hand he is to be owned in the work Not I saith the Apostle but the grace of God wrought in me Secondly Avoid the causes of straitning if you would have this enlarged heart What are they 1.
Ignorance and defect of gifts for it is by knowledg all grace comes into the soul Col. 3. 16. Let the word of God dwell in you richly When the understanding is fraught with spiritual treasure when the word of God dwells in us richly then we have upon all occasions to help us we have at home a truth ready and can call it to mind either for suppressing of temptation or encouraging us to duty or for allaying of such a grief speaking comfort under such a cross otherwise we are lean dry and cannot act with that fulness of strength But 2. Another thing that straitens the heart is the love of present things So much as your hearts are enlarged to the flesh so much they are straitned to the spirit 2 Cor. 6. 13. as what the land loseth the sea gains By pleasures and by the cares of the world your hearts are straitned towards God they are overcharged Luk. 21. 34. 3. Sorrow and uncomfortable dejection of spirit through the fears of Gods wrath or by reason of desertion when we have a sense of his wrath and when we can find no effects of his grace God withdraws you have not your wonted influences your wonted answers of prayer Psal. 77. 4. I am so troubled that I cannot speak This locks up the heart and hinders it in the service of God that it cannot so freely come and pour out its soul. 4. Great sins work a shieness of God The faulty child blusheth and is loth to look his father in the face when he hath been doing some offence The Israelites after they had sinned in the matter of the Calf they stood afar off and worshipped every man in his Tent-door You lose your freedom by gross sins 1 Joh. 3. 21. If our hearts condemn us not then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have confidence towards God We may come into God's presence without a self-accusing and condemning conscience You have not this liberty and enlargedness of heart towards God when an accusing conscience pursues you When a man hath lost his peace and comfort he cannot come and tell God all his mind his temptations straits doubts fears 5. Unbelief that 's a cause of straitning when it represents God under an ill notion as terrible Lam. 3. 10. He was unto me as a Bear lying in wait and as a Lyon in secret places Isa. 38. 13. I reckoned till morning that as a lyon so will he break all my bones from day even to night wilt thou make an end of me It fills us with misconceits of God as if he were terrible When one came tremblingly with a Petition to Augustus What! said he art thou giving a sop a bit to an Elephant We disguise the Majesty of God by our unbelieving thoughts we come to him as to a Bear and Lyon that is ready to tear us in pieces and then we cannot have that cheerfulness and delight in his service 6. Pride We are not humbled but puft up when our heart is enlarged and abuse the quickning influences of the Lords grace to feed our pride Psal. 51. 15. Open my lips and my mouth shall shew forth thy praise he doth not say mine own praise then I 'le discover my gifts and shew what I can do but thy praise Many beg quickning and enlargement to set off themselves and ask contributions of heaven to supply the Devil's service or as he that lighted his Lamp at the Altar that he might go and steal with it We would put up self as an Idol in God's stead and have help from God that we might make him serve with our iniquities that we might set off our selves with honour and esteem in the world Therefore God withdraws and withholds his hand These are the causes of straitning USE 2. Let us then see if we have this benefit an enlarged heart which is so necessary for the keeping God's commandments Two things will deceive us Many think they have it when they have it not and many think they have it not when indeed they have it 1. Many think they have it when they have it not Enlargement of gifts differs from enlargement of grace A ready tongue many have that depends upon the temper of the body but not an humble heart They may take pride and complacency in their own gifts and yet not delight in communion with God There are many in the world that have abilities of utterance and some fanatical joys accompanying the exercise of it and yet they have not an unfeigned love to God Such as are enlarged in point of gifts it is many times seen in this that generally in private they are more careless and they are more in expression than in feeling The great deceit and counterfeit of grace is parts and common gifts especially when exercised in holy things in a spiritual way and for the good and edification of others Certainly men have not spiritual enlargement when they still lye under the bondage and dominion of sin and so though they may seem to have particular enlargement in some duties and may be carried on with a great flush of gifts yet they have not a general enlargement the yoke is not broken but still they are the servants of corruption 2. On the other side some think they have it not when indeed they have it why because they are not carried out in the work of God as sometimes they seem to have been with that liveliness and comfort Let me tell you there are necessary aids of grace and there are more liberal aids of grace over and above the necessary If you have the necessary aids of grace you are to acknowledg God hath enlarged your hearts though you have not the larger measure strength and activity in God's service which upon the days of his magnificence and spiritual bounty he is wont to dispense to his people God doth not always continue these dispensations Sometimes we find that Christians outgo themselves and are enlarged beyond the ordinary pitch Let me represent it by a similitude We are not to esteem of a River by its swelling and running over the banks after a mighty long and continued rain but by its constant course nor are we to judg of a Town by the great concourse at a Fair or Market the Town is not every day so fill'd So neither are we to judg of God's assistance by those high tides of comfort or strength of gracious impulses which in the days of spiritual bounty he is wont to give If you are enabled to walk humbly with God though you have not such heighths of affection you should be thankful So much for the first thing the Text offers the blessing asked viz. an enlarged heart SERMON XXXV PSAL. CXIX 32. I will run the way of thy commandments when thou shalt enlarge my heart THE second thing that is offered here is the necessary Precedency of this work on Gods part before there can be any serious bent and motion of heart towards
innocency The Flesh is importunate to be pleased and therefore when it meeteth not with desired satisfaction we are apt to question all and to cast off the fear of God and all regard of his service Mal. 3. 14. Ye have said It is in vain to serve God and what profit is it that we have kept his ordinance and walked mournfully before the Lord of hosts When Temptations are sore and Afflictions tedious thoughts of so horrid a complexion may float in our minds These are the distempers which are incident to those who have been long afflicted and are often disappointed in the issue which they expect Thirdly That this should not be David omitted not his duty for all this though his Troubles were long and tedious How great soever our Tryals be they should not weaken our love to God and our respect to his Word God's Precepts must not be forgotten though we are withered and dryed up with sorrows as a Skin-bottle is shrivel'd in the smoke 1. Because then we plunge our selves into a greater Evil if we fall into Sin because of Trouble and Affliction and so make our condition so much the worse Iob's Friends charged this upon him that he had chosen Sin rather than Affliction Iob 36. 22. When he would rather give way to Impatience than patiently bear what God had laid upon him Many are so transported with their pains and grievances that they care not what they say or do as if they were loosed from all bands of duty On the contrary 't is said of Moses Heb. 4. 25. Chusing rather to suffer afflictions c. The least Sin is worse than the greatest Suffering Suffering is an offence done to us Sin is an offence done to God By suffering we lose some worldly comfort but by sinning hazard the favor of God Suffering is only an inconvenience to the bodily or animal life Sinning bringeth a blot and blemish upon the soul. The sinful state is far worse than the afflicted And therefore how calamitous soever our condition be we must take great care it be not sinful Wormwood is bitter but not Poyson 2. A sincere love to God will make us adhere to him when he seemeth to deal most hardly with us Among all his corrections God hath not a Rod smart enough to drive away a gracious and loving soul from himself Psal. 44. 17. All this is come upon us yet have we not forgotten thee nor dealt falsly in thy covenant God is the same and his ways are the same though his dispensations be changed so different a thing it is to love the ways of God upon foreign and upon intrinsic and proper reasons and the intent of such dispensations is to put us upon tryal what be our reasons and motives why we love God and his ways and whether our love be strong enough to encounter with difficulties whether it can overcome Temptations from sense and the world Till all probabilities be spent and our afflictions grow long and tedious we are not tryed to the purpose Our Covenant Vow to God bindeth us to own him in all conditions whatever our portion be in the world 3. By forgetting God's Precepts we put away our own comfort from our selves and make our afflictions the more grievous Take the word Precepts either strictly for his Commandments or Statutes or more largely as it may also include his Promises If any faint and fail in Trouble 't is because they trust not the Promises or keep not the Commandments of God these two mutually strengthen one another If you would not have your Faith broken labour to keep the Commandments In the 166 Verse of this Psalm I have hoped for thy salvation and done thy commandments And if you would keep the Commandments confirm your Faith in the promises of forgiveness of Sin of God's Providence and eternal life For if thou canst believe these no pleasure or pain shall make thee forsake thy obedience Psal. 130. 4. A Child of God dareth not warp and turn away from God in part or in whole nor slacken any part of his diligence in God's service Faith in God's Promises breedeth obedience and obedience confirmeth Faith in God's Promises We apprehend Promises to check that sensitive lure which would entice us from God and our obedience to him A greater benefit is offered to counterbalance the baits and troubles of the Flesh. The more we obey the Precepts the more we believe the Promises for together with our obedience our confidence and sound comfort increaseth so that to forget the Word is to throw away our strength from our selves 4. Afflictions rightly improved are a means to make us remember God's Precepts rather than to forget them Heb. 12. 11. The baits of the flesh are removed that the spirit may be more at liberty 2 Cor. 4. 16. God seeth fit to afflict the bodies of his People sometimes The body being in good plight is a clog to the soul therefore they are withered and wrinkled that the soul may thrive the more Our worldly Portion is blasted that our heavenly Treasure may be increased When we are at full we wax wanton neglectful forget his Precepts now that we may remember them the more God sendeth such afflictions which sit near and close The Moon is never Eclipsed but when 't is at full so many have Eclipsed the glory of the spiritual life when full and at ease therefore in afflictions we should not forget his Word 1. USE Is to reprove us who are so soon discouraged in the ways of God If we suffer but a little Sickness and a little Trouble and Contempt in the world a little loss of Honour and Interest the mocks and scorns of foolish men we cannot bear it but murmur and are impatient David could submit himself to the Lord and find sweetness in the Word though he were like a bottle in the smoke Few now adays suffer any great matter for Christ surely when God's People have endured harder things we should be ashamed of our tenderness Were we only appointed to escape the afflictions and inconveniences of our Pilgrimage And must God make a new way to Heaven for our sakes wherein we shall meet with no difficulty in our passage or rather in defiance of all sense would we abide here for ever and flourish in ease and plenty and never see change No It becometh us betimes to prepare for the Cross None so strong now but they shall wither so ruddy and beautiful but their Beauty shall consume as a Moth nor so happy and flourishing in honour and esteem but they will be laid aside as a dryed withered bottle We must look to have our turn and bear it patiently 2. Let us not for any Afflictions and Troubles whatsoever abate of our zeal and diligence and respect to God's service First 'T is not obedience to God's Precepts or Godliness that is the cause of our Sufferings and Chastenings but our Sin and Folly Micah 2. 7. Are these his doings
do not my words do good to him that walketh uprightly God delighteth not in dealing harshly with his People The Rod is not that he taketh pleasure in if our case doth not call for it Lam. 3. 33. He afflicts not willingly We provoke him to it And shall we grow weary of his service because we suffer justly for our sins There is reason indeed why we should grow weary of sin Ier. 2. 19. we find the bitterness of it But no reason why we should grow weary of Duty Sin less and suffer less Provoke not God and nothing will proceed from him but what is good and comfortable he doth not punish or chasten men for holiness and well-doing no 't is for want of holiness Shall the Physician be blamed for the trouble of Physic when the Patient hath contracted a Surfeit that makes it necessary 'T was sin in general brought us into a state of suffering and particular errors that actually bring it on Secondly The benefits and fruit of Afflictions should allay and abundantly recompence the trouble of them that they should not be an hinderance or a snare but an help to Godliness They prevent our surfeit of wordly Prosperity which would cost us dearer than all the troubles of the Flesh which we meet with Alas what sad work doth Honour and Wealth and Power make in the world Blessed be God that he keepeth us under low humble and contemned like bottles in the smoke Shall a little affliction which saveth us from these opportunities of discovering our corruption be so resented by us as that we should wax weary of God and forget his Precepts Great and long Prosperity would be a sorer temptation to us than sharp and tedious Affliction the one keepeth us modest and humble whereas the other would make us vain and proud and wanton When Iesurun waxed fat he kicked Deut. 32. 15. He forsook God that made him and lightly esteemed the rock of his salvation Slighted God and grew cold in duty ready to sin As a rank Soil breedeth weeds a pleasant Estate doth but fill us with vanity and folly Thirdly God in good time will send help and deliverance If we remember to plead the Promise God will remember to fulfil the Promise And those who are not unmindful of their duty God will not be unmindful of their safety Mal. 3. 16. The Lord hearkned and heard and a book of remembrance was written before him for those that feared the Lord and thought upon his Name You see there that God will not forget those that forget not his Word Those that keep their feet in the worst times when others reel and stagger God hath a great care of them Every word you speak for God every inconvenience you suffer for him every duty you perform to him 't is all upon Record Fourthly We may with the more confidence recommend our case to God Psal. 119. 153. Consider mine affliction and deliver me for I do not forget thy law They that do not make haste to deliver themselves God will deliver them The same God that requireth duty doth assure them of comfort SERMON XCII On the Fifth of November 1668. PSAL. CXIX VER 85. The proud have digged pits for me which are not after thy law THis Verse containeth a Complaint against his Enemies whereas most of the other Verses express his affection to the Law of God Yea this Verse strongly implieth it for he censureth and condemneth his Enemies mainly upon this ground because they did what they please without any regard to that Law which he himself took to be the Rule of his Duty and the Charter of his Hopes and Happiness Observe three things 1. The Character of David's Enemies The Proud 2. Their Practice or subtile and treacherous dealing with him They have digged pits for me 3. David's Censure of that Practice or their manifest Iniquity Which are not after thy law Let us Explain the Words The Proud In the Scripture it signifieth 1 either the Wicked in general Psal. 119. 21. Thou hast rebuked the proud which are cursed which do err from thy commandments 'T is an horrible arrogancy to oppose God's Laws and Interests in the World 2 more particularly such as are puffed up with worldly happiness and success and so either Saul's or Absolom's Counsellors may be intended Have digged pits for me A metaphorical Phrase usual in Scripture to represent the secret Plots and treacherous dealings of wicked Enemies an Allusion to them who digged Pits to take wild Beasts In the Greek 't is They have told me Tales Though this rendring was occasioned by a mistake of the word yet it agreeth well enough with the sense for this digging of Pits by false pretences and ensnaring counsels Prov. 16. 27. An ungodly man diggeth up evil and in his lips there is as a burning fire But let us keep to the Translation we have The manner of Toyls among the Iews was digging Pits and covering them over and hiding snares in them That as the Beast prest the clod and fell therein he might be caught and kept from getting out again Therefore David saith Psal. 35. 7. Without cause have they hid for me their net in a pit which without cause they have digged for my soul. Which are not after thy law Hebr. Not after thy law It may refer to the Men or the Practice who walk not according to thy Law or which fraudulent practices of theirs are not agreeable to thy Law The Law of God condemned Pits for tame Beasts Exod. 21. 33 34. If a man open a pit or dig a pit and not cover it and an ox or ass fall therein The owner of the pit shall make it good and give money to the owners of them Though it was lawful for Hunters to take wild Beasts yet they were to take heed that a tame Beast fell not therein at their peril Yet not for Men innocent and holy Men. But there is a Litotes in the words That is said not to be good or well done which is extremely evil very contrary to thy Law Thus we are wont to speak of a thing horrid in terms of extenuation As when we speak of a Fact it is not very commendable when we mean it is extremely abominable So crafty and subtile dealing consenteth not with the truth of God's Word that is it is extremely opposite to it This is produced by David as a ground of his confidence why he hoped he should not be taken in these Pits These practices were not only injurious to himself but contemptuous of the Law of God He layeth forth his Enemies carriage before God Note I. That secret Plottings against the Interests of God and his People in the world are an ancient practice II. That these Plots usually begin in Pride III. That God can when he will and usually doth protect his People against the Plots of the Proud or the Fraud as well as the Violence of Enemies IV. That God's Law forbiddeth all