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
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
offence Christians what Religion is it you are of Is it not the Christian Religion whose great interest and work it is to draw you off from the concernments of the present world unto things to come The whole drift and frame of the Christian Religion is to draw mens hearts off from earthly things and to comfort and support them under the troubles inconveniences and molestations of the flesh therefore for a Christian to hope an exemption from them is to make the doctrine of the Gospel as incongruous and useless as to talk of bladders and the art of swimming to a man that never goes to sea nor intends to go off from the firm land 3. A great occasion to shake the faith of many is Scandals the evil practices of those that profess the name of God O! when they run into disorder especially into all manner of unrighteousness and iniquity and cruel things and make no conscience of the duties of their relations as subjects as children and the like it is a mighty offence and we that have to do with persons and sinners of all sorts find it a very hard matter to keep them from Atheism such stumbling blocks having been laid in their way Scandal's far more dangerous than Persecution There are many that have been gained by the patience courage and constancy of the Martyrs but never any were gained by the scandalous falls of professors Persecutions do only work upon our fear which may be allayed by proposal of the Crown of life but by scandalous actions how many settle into a resolved hardness of heart In crosses and persecutions a man may have secret likings of truth and a purpose to own it but by scandal She dislikes the way of God of Religion it self it begets a base and vile esteem thereof in the hearts of men so they are loose and fall off And this mischief doth not only prevail with the lighter sort of Christians but many times those which have had some taste it makes them fly off exceedingly Matt. 18. 7. There will be offences but wo be unto them by whom they come Christ hath told us all will not walk up to the Religion they own therefore we must stand out against this temptation Secondly Be fortified within by taking heed to the causes of apostasie and falling off from the truth either in judgment or practice What is there will make men apostates 1. Ungrounded assents A choice lightly made is lightly altered When we do not resolve upon evidence and have not taken up the ways of God upon clear light we shall turn and wind to and fro as the posture of our interest is changed First we must try all things then hold fast 1 Thes. 5. 21. Men waver hither and thither for want of solid rooting in truth they take up things hand over head and then like light chaff they are driven about with every wind of doctrine Eph. 4. 14. Half conviction leaveth us open to changes Iames 1. 8. A double-minded man is unstable in all his ways A man that seems to have a faith concerning such a thing then seems to have a doubt concerning such a thing sometimes led by his faith at other times carried away by his doubts If we have not a clear and full perswasion of the ways of God in our own minds we shall never be constant 2. Want of solid rooting in grace that is rooted in faith Col. 2. 7. or rooted and grounded in Love Eph. 3. 17. as to both it is said Heb. 13. 9. It is a good thing that the heart be established with grace that is by a sound sense of the love of God in Christ. A sweet superficial tast may be lost but a sound sense of the love of God in Christ will engage us to him O! we have felt so much sweetness and have had such real proof of the goodness of Christ that all the world cannot take us off The more experience you have and the deeper it is the more you will be confirmed The most of us content our selves but in a superficial tast When we hear of the doctrine of salvation by Christ we are somewhat pleased and tickled with it but this is not that which doth establish us but a deep sense of God's grace or feeling the blood of Christ pacifying our Consciences this is that which establisheth our heart and setleth us against apostasie 3. Unmortified lusts which must have some error to countenance them By an inordinate respect to worldly interests we are sure to miscarry A man governed by lusts will be at uncertainty according as he is swayed by the fear or favour of men or his carnal hopes 2 Tim. 4. 10. Demas hath forsaken us having loved this present world If a man hath love to present things if that be not subdued and purged out of his heart he will never be stable never upright with God It may be he may stand when put upon some little self-denial for Christ he may endure some petty loss or some tender assault I but at length the man will be carried away as Ioab that turned after Adonijah though he turned not after Absolom 1 King 2. 28. there will some temptation come that will carry them away though at first they seem to stand their ground as long as lust remains unmortified in the heart 4. Sometimes a faulty-easiness As there is an ingenuous facility The wisdom that is from above is gentle and easie to be entreated Jam. 3. 17. so there 's a faulty easiness when men cannot say nay when they change their Religion with their company out of a desire to please all and Camelion-like they change colour with every object Some are of such a facile easie nature soon perswaded into great inconvenience This faulty-easiness always makes bold with God and conscience to please men when we are of this temper Jer. 38. 5. The King is not he that can do any thing against you It is not a good disposition but baseness and pusillanimity It is observed of Chrysostome though a good man in the main yet he ran into many inconveniences why because he was through simplicity and plainness of his nature easily to be wrought upon Therefore though a good man in regard of the sweetness of his temper and converse should be as a Load-stone yet he should be also resolute and severe in the things of God Paul though they did even break his heart they could not break his purpose 5. Self-confidence when we think to bear it out with natural courage and resolution as Peter did Though all men forsake thee yet will not I. We are soon over-born and a light temptation will do it God gives men over that trust in themselves For the Lord takes it to be his honour to be the Saints Guardian to keep the feet of his Saints 1 Sam. 2. 9. He will be owned and depended upon 6. There 's an itch of Novelty when men are weary of old truths and
so as the effect may follow Surely God hath more hand in good than Satan hath in evil otherwise man were as praise worthy for doing good as reproveable for doing evil God enclines the heart to that which is good and perswades it by his grace God knows how to alter the course of our affections by his secret power therefore doth not only lead but draw works intimately upon the heart Unto thy testimonies so the word of God is called for it testifieth of his will There we have a clear proof and testimony how God stands affected to every man what kind of affection God hath to him And not to covetousness Mark the phrase incline c. Doth God incline us to covetousness No but he permits us to the inclinations of our own hearts justly denying his grace to those that do offend him and upon the suspension of his grace nature is left to its own sway The presence of the Master or Pilot saves the ship his absence is the cause of the ship-wrack And so the Schools say God inclines to good efficienter working it in us and to evil deficienter withdrawing his grace from us A like expression you have Psal. 141. 4. Incline not my heart to any evil thing God may as a Lord do what he pleaseth with his own and as a just Judge may give over our hearts to their own natural wicked inclination therefore David deprecates it as a judicial act Not to covetousness This is mentioned because our too much love to worldly things is the special hindrance of obedience it takes off our hearts from the love and care of it and then when he saith not to covetousness herein implies his own esteem and choice as preferring God's testimonies above all riches and possibly intimates the sincerity of his aims that he would â—…ot serve God for temporal advantages and vvorldly respects Satan accuseth Iob for such a perverse respect Job 1. 9. Doth Iob serve God for naught David to prevent such a surmise that â—…e vvas not led by any thought of gain to desire godliness saith to thy testimonies and not to covetousness Tvvo Points offer themselves from these vvords 1. That it is God alone that sets our hearts right or inclines them from their carnal bent to his ovvn testimonies 2. That covetousness or the flagrant desire of vvorldly things is a great lett or hindrance from complying vvith Gods testimonies Doct. That it is God alone that sets our hearts right or inclines them from their carnal bent to his own testimonies That I shall illustrate by these Considerations First The heart of man must have an Object unto which it is inclined or whereunto it doth cleave for it is like a spunge that being thirsty in it self sucks in moisture from other things it is a Chaos of desires seeking to be fill'd with something from without We were made for another to be happy in the enjoyment of a being without us therefore man must have something to love for the affections of the soul cannot lye idle and without an Object Psal. 4. 6. Then many will say who will shew us any good We all hunt about for a match for our affections for some good to satisfie us Secondly The heart being destitute of grace is wholly carried out to temporal things why because they are next at hand and suit best with our fleshly natures I say out of a despair of meeting with better we take up with those Objects that we are most conversant about which are carnal contentments The good of which we can apprehend and rellish with our natural faculties There are two reasons of the addictedness that is in mans heart to temporal things 1 Natural inclination And 2 inveterate custom 1. Natural inclination That there is a greater proneness in us to evil than good is clear not only by Scripture but by plain experience Now whence is it that we are thus vitiously disposed the soul being created by God he infuseth no evil into it for that would not stand with the holiness of his nature I answer though the soul be created by God yet it is created destitute of grace or original righteousness and being destitute of the Image of God or original righteousness can only close with things present and known having no other light and principle to guide it Now things known and things present they are the pleasures of the body as meats drinks natural generation wealth and honour Now these being wholly minded avert us from the love and study of Supernatural things It is true these things are good in themselves and that self love which carrieth us out to them is naturally good but though it be naturally good it proves morally evil when the love of these things destroys the love of God which must needs be if we be destitute of grace The love of our selves and outward things necessarily grow inordinate not being guided and directed by grace It is a Rule among Divines Si non inest quod inesse deberet necessario inerit quod non inesse deberet A privation falling upon an active subject such as the soul of man is doth necessarily infer disorder and irregularity in its operations Take away light from the air it must be dark and when the Sun is down it must be night So it is if grace be taken away The great work of grace is to make God our last end and our chiefest good Now this last end being changed all things must needs run into disorder with man Why for the last end is Principium Universalissimum the most universal Principle upon which all moral perfections depend Look as Adam and Eve after they had eaten the forbidden fruit forfeited the Image of God and were polluted so we Why did God infuse pollution and filthiness in them or had the fruit any such poysonous quality No their last end was changed which is the great Principle that runs through all our actions and when our end is changed then all runs to disorder They fell from God whom before they made their chiefest good and their last end I say they fell from God as envious false and wishing ill to them and by the Devils instigation turned to the Creature to find happiness in them against the express will and command of God As the first man was infected so are all men wholly perverted for sin still consists in a conversion from God to the Creature Ier. 2. 13. 2 Tim. 3. 4. By the change of our end all moral goodness is lost for all means are subordinate to the last end and are determined by it Now necessarily thus it will be without grace there will be a conversion of a man to the Creature and the body with the conveniences and comforts thereof the interest and concernments of the body are set up instead of God For though the soul cometh down from the superior world yet it soon forgets its Divine original and being put into the body it
it All the Generations past were but are not and the present is but will not be and within a little while who of us can say I am no our place will know us no more but God eternally saith I am not I have been or I shall be but I Am. Look a little backward and you shall find Man's Beginning step a little forward and you shall overtake his Dissolution but God is still I Am he is one that is All before all after all and in all He beholdeth from the Mount of Eternity all the Successions and Changes of the Creature and there is no succession or mutation in his Knowledge Well then here is an Answer for Pharaoh and the Israelites and all of you to study on I Am that I Am. I am the Fountain of all Being that do unchangeably and eternally exist in my Self and from my Self 2. God hath described his Name by his Attributes To go over all the compass of a Sermon will not permit I shall single out three from all the rest his Power Wisedom and Goodness they are manifested in all that God doth 1. In Creation Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Goodness of God is seen in the usefulness of the Creatures to man the Power of God in the stupendiousness and wonderfulness of his Works his Wisedom in the apt structure constitution and order of all things first he createth then distinguisheth then adorneth The first work was to create the Heavens and Earth out of nothing there is his Power his next work is a wise Destination and Ordination of all things he distinguisheth Night from Day Darkness from Light Waters above the Firmament from Waters beneath the Firmament the Sea from the dry Land there is his Wisedom then he decketh the Earth with Plants and furnisheth it with Beasts and storeth the Sea with Fishes the Firmament with Stars there is his Goodness Let us examine these more particularly beginning 1. With his Goodness The Creation is nothing else but an effusion of the Bounty and Goodness of God he made the World not that he might be Happy but that he might be Liberal he made the World not by Necessity but at his Pleasure Rev. 4. 11. Thou hast created all things and for thy pleasure they are and were created God was happy enough without us he had a fulness and absolute sufficiency within himself his great aim was to raise up Objects out of nothing to whom he would communicate his Goodness the Heavens and Earth were made that Man might have a place for his Exercise and a dwelling for his Rest and in both might love honour serve and glorifie his Creatour God sits in his Palace among his best Creatures and thither also will he translate Man at length if he be obedient and observe the ends of his Creation thus his Goodness appeareth 2. His Power he brought all things out of the womb of nothing The powerfull fiat was enough Isa. 40. 26. Lift up your eyes on high who hath created these things and bringeth out their host by number and calleth all things by their names by the greatness of his might for that he is strong in Power The force of the Cause appeareth in the Effect and God's Power in the Life and being of the Creature There is no Artificer but he must have Matter to work upon or else his Art will fail him and he can do nothing all that Man can do is to give some Shape and Form or to fashion that in some new Model which had a Being before but God made all things out of nothing the inclination and beck of his Will sufficeth for his great Works we have great toil and sweat in all things that we doe but behold what a great Work is done without any pain and travel it is troublesome to us to carry up a little piece of Stone or Timber to any Building of ours but God stretched out all these Heavens in such an infinite compass by the Word of his Power and hangeth the Earth upon nothing 3. His Wisedom The admirableness and comely variety of God's Works doth easily offer it to our thoughts In the frame of the Work you may easily find out a Wise Workman Psal. 136. 5. Sing praises to him that by Wisedom hath made the Heaven and the Earth for his mercy endureth for ever so Prov. 3. 19. The Lord by Wisedom hath founded the Earth by Understanding hath he established the Heavens the Wisedom of God appeareth in the order of making and order of placing all the Creatures In making them in simple things God begun with those that were most perfect as his first Creature was Light which of all Qualities is the most pure and defecate and is not stained by passing through places most impure then all the other Elements In mixt Bodies God took another method from imperfect to perfect first things that have a Being as the Firmament then Life as Plants then Sense as Beasts then Reason as Men first God would provide the places of Heaven and Earth then the Creatures to dwell in them first the Food then the Creatures to be sustained by it Provision was made for the Inhabitants of the Earth as Grass for Beasts and Light for all living and moving Creatures Plants have a growing Life Beasts a feeling Life then Man was made last of all Creatures as most excellent Thus God would teach us to go on from good to better Man's Palace was furnished with all things necessary and they were plac'd and dispos'd in their apt Cells for the beauty and service of the whole and then like a Prince he was sent into the World to Rule and Reign There are not so many Animals in the Earth as in the Sea to avoid the great waste of Food which would be consumed by the Beasts of the Land to the prejudice of Man but there is no end of these Considerations Onely let me tell you Power is most eminently discovered in the Creation Rom. 1. 20. The invisible things of him from the Creation of the World are clearly seen being understood by the things that are made even his eternal Power and Godhead the first Apprehensions which we are possest with and which are most obvious are the infinite Greatness and Power of the Creatour 2. These are manifested in the whole structure of his Word his Power in the Histories and Prophecies which declare what God hath and shall doe his Wisedom in the Precepts and Counsels and discovery of such Mysteries his Goodness in Promises Institutions and provisional Helps More particularly in the Law-part of his Word his Goodness that sheweth Man what is good Micah 6. 8. He hath shewed thee O man what is good his Power in threatning such Punishments and promising such Rewards and in the wonderfull efficacy of his Word in the Conscience his Wisdome in stating such a Rule that hath such an admirable fitness for the governing and regulating of Mankind
Some to revive the pristine Purity others the old peaceable Spirit God hath so counterballanced all Parties that they may be mutually helpful But not that we despise and contemn any other and seek to destroy and subvert another and so make way for great mischiefs Every one hath enough to humble him and enough to render him useful to humane Society Therefore we must not set at nought our brother Rom. 14. 10. God hath made him something which thou art not and given him an ability to do something thou canst not do or wouldst not submit unto Contempt is the fruit of Pride there are none but deserve some respect Scorn is the bane of humane Society Secondly It betrayeth it self in contention with Equals Wrath and contention cometh by pride Prov. 13. 10. Every one seeks to be eminent and would excel Not in graces and gifts that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an holy emulation but in rank and place We set too high a price upon our selves and when others will not come up to our price we are troubled We ascribe too much to our selves and when we meet not with that respect and honour which we affect we fall into contention and break out into strifes supposing our selves neglected We see it often what a make-bait this is in the world if others do not accommodate themselves to our sense if they approve not all things we say if their Opinion differeth a little or it may be nothing from ours Men pertinaciously obstinate in their Preconceptions will not change Opinion upon apparent evidence But now humble men are always peaceable they can better give and take these respects which are done to one another than others can The Apostle saith Ephes. 5. 21. Submit your selves to one another in the fear of God There is a service of love which every one oweth to another for their mutual good and advantage and is called Submission though it be to Equals because our proud and lofty spirits look upon it as below us There are none living whom God alloweth to live only to themselves Now that there may be an equality we are to stoop and condescend to one another others are to live to us and we to them 1 Pet. 5. 5. Be subject one to another and be cloathed with humility for God resisteth the proud and giveth grace to the humble This mutual subjection to another in the duties of love can never be obtained till we learn to moderate our esteem of our selves and heighten our esteem of others we can neither advise nor instruct nor esteem one another nor maintain peace in our Relations and perform all Christian offices to each other till this spirit prevail with us Thirdly By undutifulness to Superiors or those that are preferred in honour before our selves Proud men would be admired of all well thought of and spoken of by all and preferred above all and if it be not so they are discontented and a secret enmity and malignity invadeth their spirits and setleth it self there it is an apparent fruit of natural corruption Iam. 4. 5. The spirit that dwelleth in us lusteth to envy Men cannot endure either the real or reputed excellency of others The proud creature would shine alone Therefore we are secretly nibling at the credit of others blasting their reputation and desire by all means to lessen them or that they should be lessened and where this disposition prevaileth into any degree of strength and tyranny it groweth outragious Prov. 27. 4. Wrath is cruel and anger is outragious but who is able to stand before envy For when we are grieved at the prosperity and excellency of others we seek to undermine them by all the means we can devise As when the Brothers of Ioseph sought to put him out of the way And when Saul envied David he was still plotting his destruction So when the Pharisees envied Christ If we let him alone all men will run after him This brought them to crucifie the Lord of glory Anger venteth it self in sudden flashes and Wrath in some present act of violence but Envy is injurious and treacherous Anger and Wrath suppose some offence but Envy is troubled at the goodness and excellency of others Anger and Wrath are assuaged by degrees and when the raging Billows and Tempest ceaseth there is a Calm but this groweth by time and is exasperated more and more the longer those whom we envy are in good condition Now this affection reigned in us in our natural estate Tit. 3. 3. and remaineth in some degree in the best 4. Another expression of Pride is impatiency of Admonitions and Reproofs that is the cause of the wickeds hatred of the Godly because their lives are a real reproof Ioh. 7. 7. The world hateth me because I testifie of it that the works thereof are evil Heb. 11. 7. But surely it argueth a proud spirit when men cannot endure friendly counsel and will not have their privy sores touched but they grow fierce and outragious especially when they excel others in Rank and Power As when the Prophet reproved Amaziah 2 Chron. 25. 16. Art thou made of the King's Counsel forbear why shouldst thou be smitten so 2 Chron. 18. 23. He smote him on the cheek and said When went the spirit of the Lord from me to speak unto thee So the Pharisees hated Christ because of his free Reproofs Ioh. 9. 40. Are we blind also They cannot endure to hear of their faults especially from one in an inferiour condition and think every reproof to be a reproach though never so wisely and compassionately managed and that it is beneath their rank to stoop to it though Iob despised not the cause of his maid-servants Job 31. if they had any thing to say against him And David stopped upon Abigails motion 1 Sam. 25. 26. 5. Take heed of building too securely upon earthly enjoyments as if your Estate were so firm and secure that it could not be altered because you are high and great in Wealth Power Honour and Esteem Confidence in our outward Estate is a sure note of Pride Psal. 10. 4 5. The wicked through the pride of his countenance will not seek after God God is not in all his thoughts His ways are always grievous thy judgments are far above out of his sight as for all his enemies he puffeth at them He hath said in his heart I shall not be moved I shall not be in adversity There the Psalmist chargeth Pride on the wicked and such a Pride as ariseth from confidence in outward prosperity and mentioneth a double effect not only slighting their Adversaries but God himself 'T is no matter for any terms of peace or moderation towards their Adversaries his ways are always grievous Therefore are they violent fierce and high and severe towards them do not need the protection of God therefore cold flat negligent in Prayer yea scorn to implore God by Prayer for any Blessing They are so high in Place and Power
patience continue in well doing and then we may lift up our Souls to it Our Reward is sure The second Point Is from the incident weakness because of the delay of help Mine eyes fail for thy word He had his eyes fixed upon the Promise till they were quite wearied II. DOCT. Though his People wait for him yet God may so long delay and suspend the performance of the Promises till they count it an hopeless business First Suspend The Reasons are these 1. Not because he is unwilling to give but because he will have us better prepared to receive Psal. 10. 17. Thou wilt prepare their heart thou wilt cause thine ear to hear We understand it usually of preparing the heart for Prayer to ask the mercy but it is also meant of preparing the heart to receive the mercy 2 Chron. 20. 35. The high places were not taken away because the people had not yet prepared their heart to the God of their fathers They were not fit to have a thorow Reformation accomplished in their days The Baker watcheth when the Oven is hot and then puts in the Bread At another time it went on roundly for God had prepared the People 2 Chron. 29. 36. When we are in a posture mercy will not be long a coming Heaven the great mercy is not given us till prepared as Heaven is prepared for us so we for it Rom. 9. 23. That he might make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory And Col. 1. 12. Giving thanks unto the Father which hath made us meet to be partakers of the inheritance of the saints in light So other mercies our unpreparedness lieth as a block in the way and hindreth the free passage of God's mercy to us till he send his work before him c. Is. 40. 10. Behold the Lord God will come with strong hand and his arm shall rule for him Behold his reward is with him and his work before him 2. To awaken fervency of Prayer and that the Blessing may be the more earnestly sought after and highly valued A thing easily come by doth not stir up such a desire after it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We despise easie gotten Favors but that which is long and earnestly sought is the dearer to us Therefore the Lord to commend his Favors to us and to set a price upon them will have us pray much and long 1 Sam. 1. 27. For this child I prayed and the Lord hath given me the petition which I asked of him 3. God doth it to prove and exercise our Faith Many of his servants have gone to the Grave and his Promises not yet accomplished and yet have gone to the Grave in hope Heb. 11. 13. These all dyed in the faith not having received the promises that is things promised But having seen them afar off were persuaded of them and embraced them Then is Faith tryed when we can wait for the fulfilling of the Promises when we have no present enjoyment and know not when we shall have yea likely never to see it in our days The Patriarchs lived and dyed Believers Delay and non enjoyment did not break their hearts nor could Death it self extinguish their Faith Death might bereave them of their Friends and their temporal Estate and all their earthly comforts but of Faith it could not 4. That Patience may have its perfect work It is marvellous Patience that can yet wait for the Word when it will yield us the expected comfort though our eyes fail in waiting Then is the greatest discovery of its perfection when difficulties are many hope long delayed It hath but a part of its work before to still the mind under lesser or shorter evils The perfection of a thing is never discovered till it be put to a full tryal Patience is seen in waiting as well as suffering To bear a little while is but the imperfect work of Patience some lesser degree of it as to know a letter or two in the Book is but an imperfect kind of reading but to bear much and long that 's the perfect work To lift up some heavy thing from the ground argueth some strength but to carry it for an hour or all day is a more perfect thing 5. God delayeth the accomplishment of his Promises because many times the frame of his Providence requireth it All God's works have their appointed hour and time and God will not disturb the order of causes or work sooner or later but as the beautiful frame of his Providence doth permit John 2. 4. Woman what have I to do with thee mine hour is not yet come Our time wherein we would have him work and his time wherein he will work are often very different For he will not manifest his help when it will please us best but when his glory in working may be best seen John 7. 6. My time is not yet come but your time is always ready II. The other Branch is That God may delay so long till they be disheartned and give it over as an hopeless business David saith His eyes failed for the word When a man is disappointed of the things he looketh for then his eyes are said to fail So the captive Iews complained Lam. 4. 17. As for us our eyes have yet failed for our vain help in our watching we have waited for a Nation that could not save us 1. God may delay so long till his Enemies wax high and proud as if above the reach of all evil and God had forgotten them or approved their ways Psal. 50. 21. I kept silence and thou thoughtest I was altogether like thy self So long till all their fears are over Job 21. 9. Their houses are safe from fear neither is the rod of God upon them And their oppressions are multiplied Psal. 10. 5 6. His ways are always grievous for he hath said in his heart I shall not be moved 2. God may delay so long till a Land be wasted by sundry successive common Judgments that light upon good and bad Ier. 12. 4. After the complaint of the prosperity of the wicked the Prophet subjoineth How long shall the land mourn and the herbs of the field wither When they relent not the Land may fare the worse for them and the Godly among the rest suffer in these general Calamities God may plague the Nation with Dearth and Famine Plague and Pestilence War and Sword Fire and Burning And all this while no ceasing of their iniquities or oppressions 3. God may delay so long till his People be strangely perplexed and know not what to make of his Providence They wonder how his Justice can endure it Jer. 12. 1. Righteous art thou O Lord when I plead with thee yet let me talk with thee of thy judgments Wherefore doth the way of the wicked prosper wherefore are all they happy that 〈◊〉 treacherously Hab. 1. 12 13. Art thou not from everlasting O Lord my God
and maketh alive bringeth low and lifteth up for the pillars of the earth are the Lords 1 Sam. 2. 6 7 8. Meaning that God is the Lord of the dwellers upon earth from the one Pole to the other Dan. 4. 35. None can stay his hand and say unto him What dost thou None can call him to an account for his will is absolute so for the Beasts Psal. 50. 10. Every beast of the forest is mine and the cattle upon a thousand hills He hath a plenary dominion over all the Cattle on earth wild and tame and the Fowls of the air and a certain knowledge where every one of them resideth that he can readily command any or all of them whensoever he pleaseth all is the Lords by primitive right So for Gold and Silver and those precious things which are most valued by men Hagg. 2. 8. The silver is mine and the gold is mine saith the Lord of hosts The absolute dominion of the riches or the splendor of the world belongeth to the Lord of Hosts to dispose of them as he pleaseth and therefore is to be owned acknowledged and submitted unto by every man in his lot and portion All that we want he hath at his command and would not with-hold it if it were not for our good 3. He hath a right of using and disposing and governing all things thus in his possession according to his own pleasure Certainly the use and benefit and utility of any thing belongeth to him whose it is now God who is the disposer of all things made them for himself he governeth them ultimately and terminatively for himself immediately for man Prov. 16. 4. God hath made all things for himself But he considereth mans good subordinately in all sublunary things for the earth he hath given to the children of men Ps. 115. 16. chiefly to his people Rom. 8. 28. But for this Government of God 't is twofold either natural or moral 1. I begin with the last his Moral Government is by Laws so he governeth Angels and men who are rational and free Agents but in the relation of Subjects to God and therefore are under his command which if they decline they are Rebels yet cease not to be under God as the Devils and wicked men who have disturbed the order of the Creation and withdrawn themselves from God's Government yet they cease not to be under his power Of the Devils we read they sinned 2 Pet. 2. 4. and therefore were thrown down into chains of darkness meaning thereby their unappeasable horrors and the restraints of God's invisible Providence of men that they withdrew their Allegiance and would not be subject to his Laws Psal. 12. 4. Our tongues are our own Who is Lord over us Rom. 8. 7. The carnal mind is not subject to the Law of God But yet they are under the restraints of his Providence and he governeth all their actions to his glory Ps. 76. 10. Surely the wrath of man shall praise thee and serveth himself and the designs of his Providence of their sins 2. His natural Government is that order into which by his positive decree God hath necessitated and disposed all Creatures for the benefit of the world Rational creatures he ruleth by moral means as Subjects requiring duty from them under the Sanction of Penalties and Rewards where the Law is the Rule of our Duty the Sanction of his Process but other creatures he ruleth by natural motions and inclinations or tendency according to the decree and order which he hath setled in their Creation Surely such a kind of Empire he hath over all his Creatures for if he had made Creatures which he cannot rule he could not carry on his Providence for there would be something beneath him which might resist his Will and that will not suit with the perfection of God Now this natural Government is twofold Ordinary or Extraordinary First Ordinary is that which is according to the course of second causes or that order of nature which God hath established in the world which is nothing else but his preserving the creatures and working by them according to their natural motions so 't is said in the Text They continue this day according to thine Ordinance and is confirmed by the Apostle Heb. 1. 3. He upholdeth all things by the word of his power That is in that course wherein he hath set them The being and motion of every creature is ordered by the Will of God they move as he hath set them and can move no further nor longer than he supplieth them with power 2dly Extraordinary is when God doth things above or besides Nature as when he made the Sun stand still upon Gibeon and the Moon in the Valley Ajalon Joshua 10. 12 13. or made the Sun to go back 10 degrees in Ahaz's Dial Isa. 28. 10. his interdicting the Red Sea that it should not flow Exod. 14. 22. causing Iron which is an heavy body that it should swim upon the top of the water at the prayer of Elisha 2 Kings 6. 5. the fiery Furnace not to burn Dan. 3. 22. shutting the mouths of hungry Lyons Dan. 6. 22. making Ravens which are by nature Birds of Prey to be Caterers for Elijah 1 Kings 17. 6. the cleaving of the earth and swallowing up Korah Dathan and Abiram Numb 16. 32 33. Often in the New Testament we find the creatures acting contrary to their common nature as the Star that directed the Wise men to Christ Mat. 2. 2. the opening of the Heavens at Christ's Baptism Mat. 3. 16. the Eclipse of the Sun at his death Mat. 27. 45. the Fishes that came to Net Luke 5. 5. and furnishing money Mat. 17. 26. the Sea to be as firm ground to Peter Mat. 14. 24. to 29. Christ stilling the Tempest of a sudden Mat. 8. 26. the Earthquake at Christ's death Matth. 27. 51. the Tree suddenly withered Matth. 21. 14. When the Will of God is so that the creatures shall depart from their own private nature for a common good we see how readily they obey him Now I shall prove to you that no Creature can decline or avoid this Dominion the Text faith They are all his servants that is all at the beck and will of God 1. The Celestial Bodies are his servants Isa. 48. 13. Mine hand also hath laid the foundation of the earth and my right hand hath spanned the heavens when I call unto them they stand up together Where they are compared to servants that stand attending on great persons ready prest at a word or beck to obey their Lord and Master and go instantly about whatever he doth enjoin them 2. The Angels the Inhabitants of Heaven they are said to be his Ministers and Hosts and therefore he is called the Lord of Hosts and 't is said They fulfil his pleasure hearkning to the voice of his word Psal. 103. 21. 3. The Winds and Seas and Storms Psal. 135. 6. Whatsoever the Lord pleased that did
have not always the strength of Faith and therefore faint and are ready to perish I said in my haste I am cut off Psal. 31. 22. 4. Religion itself intendereth the heart a Father's anger is no slight thing to a gracious soul. When we are afflicted and God is angry the trouble is the more grievous and it is hard to steer right between the two Rocks of slighting and fainting well then pity poor creatures under their burden and help them but censure them not 3. His Remedy God's Word there is the Paradise of delights and the onely Requies to allay the bitter sense of all our troubles why First As to the main blessings there is represented to us the true Fountain of all comfort who is God the Father of mercies and the God of all comfort 2 Cor. 1. 13. who distributeth comfort when and where and to whom he pleaseth 2dly There is discovered to us the meritorious and procuring cause who is Jesus Christ Who hath given us everlasting consolation and good hope through grace 2 Thess. 2. 16. 3dly The Spirit who is the applier of all comfort therefore called the Comforter and he giveth us peace and joy in believing Rom. 15. 13. 4thly The true instrument means or condition whereby we receive comfort and that is Faith Iohn 14. 1. 5thly The true matter of comfort and that is pardon and life 1. Pardon and Reconciliation with God Rom. 5. 10. no solid cause of rejoycing till then when reconciled to God then true peace and peace that passeth all understanding which will guard both heart and mind Phil. 4. 7. then all miseries are unstinged Solid pâ—…e of Conscience is your best support and comfort under afflictions the intrinsic evil of afflictions is then taken away Lam. 3. 39. Wherefore doth a living man complain a man for the punishment of his sins While sin remaineth unpardoned the thorn still remaineth in the sore 2. The promise of eternal life Rom. 5. 2. There is the Crown set against the Cross heavenly comforts against earthly afflictions the afflictions of God's children comparatively are light and short 2 Cor. 4. 17. This light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory Nothing should be grievous to them that know a world to come where all tears shall be wiped from our eyes and we shall enjoy fulness of joy and pleasure for evermore 6thly It sheweth us who are the Parties capable the renewed or sanctified Ps. 32. 11. Be glad in the Lord and rejoice ye righteous and shout for joy all ye that are upright in heart To all Christ's sincere faithful and obedient servants these promises are matter of abundant joy As to particular comforts concerning afflictions it is endless to instance in all but take a few instances 1. The Word of God teaches us not only how to bear them but how to improve them as it teaches us how to bear them it breedeth quietness and submission but as it teaches us how to improve them it breedeth peace and joy To bear Micah 7. 9. I will bear the indignation of the Lord because I have sinned against him until he plead my cause and execute judgment for me he will bring me forth to the light and I shall behold his righteousness To improve them Heb. 12. 11. Righteousness brings peace along with it The fruit is better than the deliverance as we get spiritual advantage by them as they promote Repentance purge out Sin bring us home to God They rid us of the matter of our trouble and bring us to the center of our rest 2. The Word teaches to depend upon God for the moderating of them and deliverance from them 1 Cor. 10. 13. Before he giveth a passage out of our pressures he vouchsafeth present support to us and will not permit his servants to be tempted beyond what they are able to bear 3. His people have most experience of God under the Cross they have a more peculiar allowance from God for sufferings than for ordinary services Paul was most strong when weak 2 Cor. 12. 9 10. The greater pressures the more sensible the divine assistance And when ordinary means fail and they are pressed above their own strength the more visible the proof of God's help When they are most apt to have jealousies of God's love they have had the highest manifestations of it never more liberty than in the house of bondage Most of God's smiles when all things seem to frown upon them In short have had more understanding not only of God's Word but his Love 4. God's governing all things for the benefit of his people Rom 8. 28. And we know that all things work together for good to them that love God sure then afflictions Now they submitting and being exercised under sharp dispensations may find it verified to them many things seem for our hurt intendedly many thought so by our selves but God knoweth how to bring good out of them Cant. 4. 16. 4. David saith my delights They that seek their solace and delight in the Word shall find it there It is an excellent frame of heart to be satisfied with the comforts which the Word offereth every one cannot be thus affected to raise this delight 1. Faith is necessary for the comforts of the Word are received and improved by Faith unless we expect the sure accomplishment of God's promises how can we be supported by them Psal. 27. 13. I had fainted unless I had believed to see the goodness of the Lord in the land of the living That is without a full assent to the promises which God had made him of his Restauration for he had particular assurance of the Kingdom as we have of the Kingdom of Heaven so for the consent as well as assent to take the happiness contained in the promises as our whole felicity Psal. 119. 111. Thy testimonies have I taken as an heritage for ever they are the rejoicing of my heart There is heritage and portion rich enough in God's promises and this breedeth joy in all afflictions 2. Meditation is necessary for thereby the sweetness of the Word is perceived and tasted and the promises laid before us it is the fruit of delight Psal. 1. 2. But his delight is in the law of the Lord and in his law doth he meditate day and night And it is the cause of it Psal. 104. 34. My meditation of him shall be sweet I will be glad in the Lord. They who delight in a thing will often view it and consider it and thereby their delight is increased the most lively truths work not on us for want of serious consideration 3. There must be Mortification and Self-denial or prizing spiritual Favors before temporal Benefits The Cross will not be grievous to a mortified spirit when they compare their gain with their loss 2 Cor. 4. 16. To others we speak in vain whose hearts are set upon worldly advantages but they
of sin If sin but make a motion it is a match presently If ambition bid Absolom rise up against his Father then he will trouble all the Kingdome it will hurry him to run his Father down if envy bid Cain kill his Brother Abel he will not stick at it if covetousness bid Achan take a bribe of that which was devoted to the flames and must be offered as a burnt-Offering to God yet Achan obeys his covetousness if adultery bids Ioseph's Mistress tempt her servant presently she yields So when a sinner yields and is led away like a Fool to the correction of the Stocks Meadow-Ground may in a great Flood be drowned but Marish-Ground is overflown by every return of the Tide so they cannot cease to sin every temptation carries them away When men are impatient of reproof when they have a privy sore they cannot endure should be touched if a man speak to them any thing to help them on to interpret their condition Herod must not have his Herodias touched though he heard Iohn the Baptist gladly in many things Or when men set up a toleration and Court of faculties in their hearts and they will have a dispensation if God will be contented with obedience in some things they will dispense with other things pardon for some sins but not break them off have an indulgence that they may continue in them or in vain practices This shews the reign of sin SERMON CXLIX PSAL. CXIX VER 134. Deliver me from the oppression of man so will I keep thy Precepts IN the former Verse the man of God had begged Grace with respect to internal enemies to the bosome enemy the flesh that no sin might have dominion over him now he beggeth deliverance from external enemies The Saints are not only exercised with their own corruptions but the malice of wicked men We have to do both with sin and Sinners with temptations and persecutions and therefore he desireth first to be kept from sin and after that from danger and trouble first from the dominion of sin and then from the oppression of Sinners both are a trouble to us they were a trouble to David and God can and will in time give us deliverance from both Deliver me from the oppression of man c. In the Text we have 1. A Prayer for mercy 2. A resolution vow and promise of Duty The one is inferred out of the other So will I keep thy precepts 1. A Prayer for mercy Deliver me from the oppression of man In the Hebrew 'tis From the oppression of Adam the name of the first Father for the posterity This term is put either by way of distinction aggravation or diminution First Man by way of distinction There is the oppression and tyranny of the Devil and sin but the Psalmist doth not mean that now Hominum non Daemonum saith Hugo Secondly Man by way of aggravation Homo homini Lupus no Creatures so ravenous and destructive to one another as man 'T is a shame that one man should oppress another Beasts do not usually devour those of the same kind but usually a mans enemies are those of his own houshold Matth. 10. 36. The nearer we are in Bonds of allyance the greater the hatred We are of the same stock and reason should tell every one of us that we should do as we would be done to Nay we are of the same Religion Eodem sanguine Christi glutinati We are cemented together by the blood of Christ which obliges to more brotherly kindness and if we differ in a few things to be sure we have Cords of allyance and relations enough to love one another more than we do But for all this there is the oppression of man Thirdly Man by way of diminution And to lessen the fear of this evil this term Adam is given them to shew their weakness in comparison of God thou art God but they that are so ready and forward to oppress and injure us are but men thou canst easily over-rule their power and break the yoke I think this Consideration chiefest because of other places Psal. 10. 18. Thou wilt judge the fatherless and the oppressed that the man of the earth may no more oppress The Oppressors are but men of the earth a piece of red Clay Earth in his composition Earth in his dissolution frail men that must within a while be laid in the Dust. But 't is more emphatically expressed Isai. 51. 12 13. Who art thou that thou shouldest be afraid of a man that shall dye and of the son of man that shall be made as grass and forgettest the Lord thy Maker which hath stretched forth the Heavens and laid the foundations 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 now the rage of the Oppressour When thou hast the Immortal and Almighty God to be thy Protector and Saviour shouldest thou be afraid of a weak mortal man that is but Adam a little enlivened Dust within a little while he and all his fury is over and gone 2. The promise of Duty I will keep thy precepts Which is a constant observation of all Gods Commandments if God would interpose for his rescue But did David do well to suspend his obedience upon so uncertain a condition I answer No we must of whom shall I be afraid We can set God against the Creature and thâ—… will quell our fears of them When we set our selves against them our interest against theirs we may see Cause to fear but set God against them and engage him and you have no cause to fear Then Secondly For grief and sorrow It cloggeth the heart and stayeth the Wheels so that we drive on heavily in the spiritual life Worldly sorrow worketh death 2 Cor. 7. 10. It brings on deadness and hardness of heart and quencheth all our vigour Prov. 15. 13. By sorrow of heart the Spirit is broken A dead and heavy heart doth little to the purpose for God Now how shall we get rid of this The Cure is by prayer for vent giveth ease to all our passions Phil. 4. 6. Be careful for nothing but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God As when Wind is gotten into the Caverns of the Earth it causeth terrible Convulsions and Earthquakes till it get a vent so the mind is eased when we can pour out our care into the bosome of God and wait till deliverance cometh from above Prayer sheweth there is some life in our affairs that our right for the present is not dead but sleeps there is a God in Heaven that heareth our groans and is sensible of our sorrows and then we may say Psal. 42. 5. Why art thou cast down O my soul and why art thou disquieted within me Hope thou in God for I shall yet praise him c. Prayer is the old refuge of the