and do them God hath promised this to some body and why not to you You are as fair for this promise as any and if God hath not excluded you why will you shut out your selves from the grace offered 4. There are in the Scripture excellent Incouragements and Motives from the reward promised to the pure Lactantius saith of the Heathen virtutis vim non sentiunt quia cjus praemium ignorant that they were Ignorant of the force of Vertue because they were not acquainted with the reward of it There is a great force in Scripture arguments in this kind See how the Scripture speaks of these promises they are so great so pure and so expresly binding in their Condition and Qualification annexed They are so great 2 Cor. 7. 1. that having such great and precious Promises let us cleanse our selves from all filthiness of flesh and spirit and perfect holiness in the Fear of God And then so pure 1 Iohn 3. 3. He that hath this hope in him purifieth himself as Christ is pure 'T is not barely said he that hath hope in him but he that hath this hope 'T is not a Turkish paradise but a sinless estate not an estate wherein we shall be ingulfed in all sensualities but satisfied with the Vision of God and made like him Heaven is not only to be looked upon as a place of happiness but a state of likeness to God Once more so many and so expresly binding to purity in their Condition and qualification annexed See what the Word of God speakes to purity if we would injoy the favour of God and have him good to us Psal. 73. 1. Truly God is good to Israel even to such as are of a clean heart Who are they that God will be good to To Israel all are not Israel that are of Israel but those whose Consciences are cleansed by the Blood of Christ and study to be clean and holy in heart and life Those are Gods Israel How ever things fall out here how blustering and boisterous soever the times are yet God will be good to them that are his Israel If we would have his favour actually exhibited if we would have God to shine upon us we must look after purity Psal. 18. 26. With the pure thou wilt shew thy self pure and with the froward thou wilt shew thy self froward God will be to man as man is to God No degree of purity shall go unrewarded the holy use of the Creatures is their priviledge Titus 1. 15. To the pure all things are pure To the wicked all things are defiled and they have a curse with their blessings but to the pure these blessings are lawfully enjoyed and are sanctified to them and they receive every temporal mercy as a blessing of the Covenant Would we be accepted in our service Prov. 15. 26. The thoughts of the wicked are an abomination to the Lord but the Words of the pure are pleasant Words The thoughts and words of wicked men are an abomination to the Lord but the thoughts and words of the Saints are his delight God hath respect to the person and then to their services so that we must be pure in heart if we would have our services accepted of the Lord. Once more the pure are those that shall be employed with Honour for God 2 Tim. 2. 21. If a man purge himself from these he shall be a vessel of Honour Sanctified and Meet for the Masters use and prepared unto every good work Again the purified and cleansed are meet to receive and retain the Word 1 Tim. 3. 9. Hold fast the Mysteries of faith in a pure Conscience None receive the word with such profit and retain it with such warmth as the pure in heart Precious liquors are not put into musty filthy vessels if it be 't is corrupted and spoiled presently Let a man be addicted to any worldly lust and he will soon lose all the sense of good he hath received Once more none pray aâ—…ight but the pure Zeph. 3. 9. For then will I turn to the People a pure Language that they may call upon the Name of the Lord and 1 Tim. 2. 8. Lifting up holy hands without wrath and doubting and Heb. 10. 22. Let us draw near with a true heart in full assurance of Faith having our hearts sprinkled from an evil Conscience Then we draw near to God with Comfort being sure of audience Once more if we would be happy for ever more Who are they that shall see God Matth. 5. 8. Blessed are the pure in heart for they shall see God You shall see the question propounded in the Psalm 24. 3 4. Who shall ascend into the Hill of the Lord Who shall stand in his holy place And the question is answered in the third verse He that hath clean hands and a pure heart It standeth us upon to examine how it is with us since all the visible Church are not saved the Pure and Holy are they that shall see and injoy God Filthy Dogs and Impure and Unclean Swine are not suffered to enter into the New Ierusalem 5. Here are terrible threatnings the Word is impatient of being denied It would have holiness and purity upon any terms there is something propounded to our fear as well as to our hope Sometimes the Word of God threatens with the loss of happiness Heb. 12. 14. Without holiness no man shall see the Lord. If there were no more but this this were enough to terrifie us to be shut out from the presence of the Lord if it were rightly considered But O! How miserable will the poor Creature be that The Word threatens with the loss of the vision of God supposing the soul subsists this is enough to overwhelm us that we shall never enter into the place where God is Revel 21. 17. There shall in no wise enter into it any thing that defileth or worketh abomination But we hear of a Worm that shall never dye a Pit without a bottom a Fire that shall never be quenched and Torments that are without end and without ease God shall say I would have purged you but you would not be purged Whose heart doth not tremble at the mention of these things Oh! Then you see the Word is very pure The second Consideration that this pure Word must me valued and esteemed and loved by us Here I shall shew you what 't is to love the Word and then why I. What 't is to love the Word First Negatively 1. 'T is not an outward receiving or a loose owning of the Scripture as the Word of God many carnal men may so receive it or rather not contradict it They receive the Word of God not upon any divine Testimony and Evidence of the Spirit of God but upon the Authority and Credit of Men the Practice and Profession of the Nation where they Live and the injunctions of the Civil state or the Tradition of the Church This is the just account of most mens
check our fears when trouble is near God is also near to counterwork our Enemies and support his People Zech. 3. 1 2. And he shewed me Ioshua the high priest standing before the Angel of the Lord and Satan standing at his right hand to resist him And the Lord said unto Satan the Lord rebuke thee O Satan even the Lord that hath chosen Ierusalem rebuke thee is not this a brand pluckt out of the fire Where there is Satan to resist there is an Angel to rebuke as extremities draw nigh God draweth nigh When Laban with great fury followed after Iacob God followed after Laban and stepped between them and commanded Laban not to hurt him When Paul was like to be torn in pieces in an uproar God runneth speedily to his help 2 Cor. 1. 9 10. But we had the sentence of death in our selves that we should not trust in our selves but in God which raiseth the Dead who delivered us from so great a death and doth deliver in whom we trust that he will yet deliver us When Danger cometh to be Danger indeed you will find him a present help Use. 2. To quicken us and encourage us actually to draw nigh to God with the more Confidence that is let us address our selves to converse with him in his Ordinances for his Favour Mercy and Blessing that we may not stand afar off but come boldly To this end Consider whither we come by whom we come in what manner we must come or draw nigh to him 1. To whom we draw near to God as reconciled in Christ. If God were inaccessible it were another matter but divine Justice being satisfied in Christ we come to a Throne of Grace Heb. 4. 16. Let us come boldly unto the throne of grace that we may obtain mercy and find grace to help in time of need Gods Throne is a Throne of Justice Grace Glory To the Throne of strict Justice no sinful man can approach to the Throne of Grace every penitent sinner may have access to the Throne of Glory no mortal Man can come in his whole Person his heart may be there so it is said Heb. 10. 19. Having therefore Brethren boldness to enter into the holiest by the blood of Iesus as Petitioners are admitted to the Prince in the Presence Chamber the way to the Throne of Glory lyeth by the Throne of Grace we pass by one unto the other In short Christ stood before the Throne of Justice when he suffered for our sins Penitent sinners stand before the Throne of Grace when they worship him in Faith after the Resurrection we shall ever stand before the Throne of Glory and ever abide in his Presence Our business now is with the Throne of Grace to give answer and dispatch our suites There is a threefold Throne of Grace the Typical which was the Mercy-seat Psal. 80. 1. Thou that dwellest between the Cherubims shine forth the Real which is Christ Being justified freely by his grace through the Redemption that is in Christ Iesus the Commemorative which is the Lords Supper where is a representation of Wisdom and Obsignation of the Grace of Christ in the New Testament This Throne of Grace is set up every where in the Church it standeth in the midst of God's People as the Tabernacle did in the midst of Israel For God is always in all places nigh unto such as call upon him in Truth Ioh. 4. 23. The hour is coming and now is when the true worshippers shall worship the Father in spirit and in truth for the Father seeketh such to worship him Access to God may be had every where therefore let us come 2. By whom we come by Jesus Christ Eph. 3. 12. In whom we have boldness and access with confidence by the faith of him upon the account of his Merit and Intercession We should come without fear or doubt to him de facto as if his blood were running afresh 3. How we come with a true heart Heb. 10. 22. Let us draw near with a true heart in full assurance of faith having an heart sprinkled from an evil Conscience and our bodies washed with pure water SERMON CLXX PSALM CXIX VER 152. Concerning thy Testimonies I have known of old that thou hast founded them for ever IN this Verse is a further Illustration of the last Clause of the former he had said there thy Commandments are ipsissima veritas now he amplyfieth that saying from Gods Ordination and Appointment Concerning thy testimonies I have known of old that thou hast founded them for ever The Prophet ends this Octonary and Paragraph with some triumph of Faith and after all his Conflicts and Requests to God goeth away with this Assurance that Gods word should be infallibly accomplished as being upon his own experience of unchangeable and unerring certainty Two things you may observe in the Words First The constant and eternal Verity of Gods Testimonies Thou hast founded them for ever Secondly Davids Attestation to it I have known of old that it is so What the Word of God is in itself and then what is the Opinion of the Believer concerning it 1. What the Scriptures are in themselves 1. For their Nature they are Gods Testimonies or the significations of his Will 2. For their Stability they are Founded there is a great Emphasis in that word and that by God thou hast founded them 3. For their Duration and everlasting Use in that word for ever of an Eternal Use and Comfort II. Davids Attestation or Perswasion of this I have known of old I here observe 1. His Perswasion 2. The date and standing of his Perswasion it was ancient I have known of old 1. His Perswasion I have known there is a twofold Knowledge the Knowledge of Faith and the Knowledge of Sense both agree with the words 1. The Knowledge of Faith I know that my Redeemer lives that is I believe it what we read concerning thy Testimonies other Translations read by thy Testimonies I have known by thy Testimonies the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have been perswaded of this by thy Spirit out of the word it self 2. The Knowledge of Sense and Experience I my self have known by sundry Experiences heretofore which I shall never forget 2. The Date and Ancientness of this Perswasion of old it was not a late Perswasion or a thing that he was now to learn he always knew it since he knew any thing of God that God had owned his Word as the constant Rule of his proceedings with Creatures in that God had so often made good his Word to him not only by present and late but old and ancient Experiences Well then Davids perswasion of the Truth and Unchangeableness of the Word was not a sudden humour or a present fit or a perswasion of a few days standing but he was confirmed in it by long Experience one or two Experiences had been no Tryal of the Truth of the Word they might seem but a good hit
that is as it groweth more Holy and Heavenly From our first Renovation we should be dying to this World and settle our Affections on a better much more when God beginneth to call us home then draw home as fast as you can For Means to this Desire and Longing there is necessary First A sound Belief of this blessed Estate or a certain Considence of the Truth of it 2 Corinth 5. 1 2. For we know that if our earthly house of this Tabernacle were dissolved we have a building of God an house not made with hands eternal in the Heavens for in this we groan earnestly desiring to be cloathed upon with our house which is from heaven Not a bare Conjecture but a certain knowledge Surely Heaven is Amiable and the object of our desires if we be perswaded of the Truth of it we will long after it Secondly A serious preparation for it 2 Corinth 5. 3. If so be that being cloathed we shall not be found naked They have made up their Accounts between God and their Souls sued out their Pardon stand with their Loins girt and Lamps burning then they Long and Wait when God will draw aside the Vail of Flesh and shew them his Glory A Seafaring man desireth his Port especially if Laden with Rich Commodities where there hath been diligent preparing there will be serious waiting and desirous Expectation While we make provision for our fleshly Appetites and Wills we dream of dwelling here we take it for granted they have no thought of removing to another place who make no provision before their coming thither When a Tenant hath warning to be turned out of his old house he will be providing of another and be preparing and making it ready before he enter upon it We now come to the second Clause thy Law is my delight Doctrine II. That we should not only Long for Salvation but delight in the way which leadeth to it Here I shall speak to two things First That we must take the way that leadeth to it Secondly That we must delight in the way First That we must take the way that leadeth to it I. Partly because of the nature of Gods Covenant which is conditional there is in it Ratio dati et accepti something required and something promised Isa. 56. 4. For this saith the Lord unto the Eunuchs that keep my Sabbaths and choose the things that please me and take hold of my Covenant Heb. 10. 22. Let us draw near with a true heart in full assurance of Faith having our hearts sprinkled from an evil Conscience and our bodies washed with pure water Exod. 24. 4. And Moses wrote all the Words of the Lord and rose up early in the Morning and builded an Altar under the hill and twelve pillars according to the twelve tribes of Israel And he took the Book of the Covenant and read it in the audience of the People and they said all that the Lord hath said we will do and be obedient Surely in the Covenant of Grace God requireth conditions 't is not made up all of promises now a condition is this when one promiseth any good or threatneth any ill not simply but upon Covenant if the thing required be performed or the thing forbidden be committed the performance of the thing required is the condition of the promise the doing a thing forbidden the condition of the threatning 1 Sam. 11. 1 2. And all the men of Iabesh said unto Nahash make a Covenant with us and we will serve thee And Nahash the Ammonite answered them on this condition I will make a Covenant with you that I may thrust out all your right Eyes and lay it for a reproach upon all Israel And Luke 14. 32. While the other is yet a great way off he sendeth an Embassage and desireth conditions of Peace Now these conditions are twofold making Covenant and keeping Covenant 1. The conditions as to making the Covenant arise from the Law of Grace or the lex remedians Faith and Repentance Faith performed or omitted Iohn 3. 36. He that believeth on the Son hath everlasting Life and he that believeth not the Son shall not see Life but the Wrath of God abideth on him So Repentance performed Ezek. 18. 30. Repent yee and turn from your transgressions so iniquity shall not be your ruin omitted Luk. 13. 5. except ye repent ye shall all likewise perish 2. Then conditions of keeping Covenant which is conformity to the Law of God or new obedience performed Psal. 84. 11. No good thing will he withold from them that walk uprightly omitted Heb. 12. 14. Without Holiness no man shall see the Lord. Wel then upon the whole we thus judge that 't is not enough to desire Gods Salvation but we must also delight in his Law that is to say we must repent and believe and so begin our acquaintance with God in Christ and we must also walk in the ways of Gods Precepts if we mean at length to be saved and to enjoy the vision of the blessed God that which is propounded conditionally we must not presume off absolutely and so make reckoning to go to Heaven as in some Whirl-wind or as Passengers at Sea are brought into the Harbour sleeping or to be crowned without striving II. From the nature of this longing and desire which must be Regular and according to the Tenour of the Covenant of Holiness as well as happiness and it must be strong so asto over-master contrary difficulties Lusts and Desires Let us instance in Balaam he said Numb 23. 10. Let me die the death of the Righteous and let my latter end be like his He saw that the State of a righteous man at the end of it is a blessed Estate and this he longed for but there was a double defect in his desire it was not Regular Balaam desired to be saved but he did not delight in Gods Law He would be at the journeys end but was loath to take the way there was a complacency and welpleasedness in the end but a refusing of the means Again This Desire was but a flash a suddain motion occasioned by contemplation of the Blessedness of Gods People but no operative transforming Desire a Desire which the love of the wages of unrighteousness prevailed over all men will long for Salvation but all men will not take a right course to obtain it and so 't is a wish rather than a desire if we long for Salvation but have not an Heart to use the means appointed thereunto where there is a true longing there will be an using the means and an using the means with delight they that will not submit to these Conditions or snuff at these Conditions as troublesome they do not long for his Salvation nor delight in his Law Secondly That we must delight in the way that leadeth to Glory but this Argument being handled in other verses of this Psalm 't is omitted here SERM. CLXXXIX PSALM CXIX VER 175. Let
habitual reign of sin may be known by the general frame and state of the heart and life where it is constantly yielded unto or not opposed but breaketh out without controul and beareth sway with delight Men give the Bridle to sin and let it lead them where they will That is peccatum regnans cui homo nec vult nec potest resistere so Coppen The Sinner neither can nor will resist non potest because usually after many lapses God giveth up men unto penal or judicial hardness of heart But he is willingly taking these Bonds and Chains upon himself Such are said 2 Pet. 3. 3. To walk after their own lusts To live in sin Rom. 6. 2. To be dead in trespasses and sins Ephes. 2. 1. To serve divers lusts and pleasures Tit. 3. 3. To draw on iniquity with Cart Ropes Isai. 5. 18. Such as addict and give over themselves to a trade of sin with delight and full consent Secondly Actually when we do that which is evil against our Consciences or yield pro hic nunc to obey sin in the lusts thereof when it gaineth our consent for the time but the general frame and state of the heart is against it In short when sin is perfected into some evil action or in the Apostles Speech when lust hath conceived and brought forth sin Iames 2. 15. that is some heinous and enormous offence At that time no question it hath the upper hand and carrieth it from Grace and the Flesh doth shew it self in them more than the Spirit A man may please a lesser friend before a greater in an act or two Every presumptuous act doth for that time put the Scepter into sins hand Note That both Predominants spoken of in the former Distinction and the actual reign of sin in this do much prejudice a Christian waste his Conscience hinder his joy of faith and if not guarded and we do not take up in time or if often cannot be excused from habitual reign They are rare by the violence of a great temptation unlikely acts as for a Hen to bring forth the Egg of a Crow 4. The next Distinction is of sins reigning with a full and plenary consent and with reluctancy and contradiction as Herod reigned over the Jews for many years by mere force they opposing him and contradicting him but afterwards willingly consented to his Government so sin reigneth in some who readily willingly obey the lusts thereof and take its Bonds and Chains upon them And on the godly it doth sometimes prevail yet not quietly and without blows The evil which I hate that do I Rom. 7. 15. They are in Combate and Conflict with it The Virgin that cryed out was innocent 'T was a ravishment not a consent peccatum patitur non facit as Bernard The Seed of God is disliking and opposing 1 Iohn 3. 9. They are sometimes foyled but they keep up their resistance Sin gets the mastery in some acts but as a Tyrant not a lawful Possessor They groan under that oppression ever strive for liberty and freedome and in time recover it Chrysostome hath an expression on that of Rom. 6. 12. Let not sin therefore reign in your mortal bodies c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin will play the Tyrant in the best heart but let it not have a quiet reign It will take advantage of present distempers and difficulties it may incroach upon us but it hath not our hearts whereas otherwise if a man be not in Armes against it but liveth in peace and good contentment under the vigour and life of his lusts there is no opposition unless it be some checks of a natural Conscience or a few thoughts of fear and shame or some temporal mischief and inconvenience no opposition of a renewed heart no hatred of it and opposition as it is an offence to God Then your condition is evil II. That it is a great evil c. It must needs be so 1. Because it is a renouncing of the Government of Christ we transferr the Kingdome from him to Satan and take the Scepter out of his hands when we give way to the reign of sin What though we do not formally intend this yet virtually we do so and so God will account it 'T is sinis operis though not operantis Look as the setting up of an Usurper is the rejection of the lawful King so the setting up of sin is the setting up of Satan Iohn 8. 44. and by consequence a laying aside of Christ for every degree of service done to him includeth a like degree or portion of treason and infidelity to Christ. For a man cannot serve two masters Matth. 6. 24. cannot have two chief goods at the same time therefore he that cleaveth to the one refuseth the other If you cleave to sin you renounce Christ and though we profess Christ to be our Lord that will not help the matter Matth. 6. 21. we are for all that as true bond-men to Satan as the Heathen that offered Sacrifice to him A druâ—…ken or wanton Christian giveth the Devil as much interest in him as those that sacrificed to Bacchus or Priapus or Venus For he doth as absolutely dispose and command your affections as he did theirs You are his by possession and occupation The Bond of your servitude to Satan is altogether as firm and strong as their Rites of Worship Now we that know Christs right both by Purchase and Covenant cannot but know what a great sin this is By purchase we are his 1 Cor. 6. 19 20. Ye are not your own ye are bought with a price The Buyer hath a power over what he hath bought We were lost and sold we sold our selves against all right and justice and Christ was pleased to redeem us and that with no sleight thing but with his own blood 1 Pet. 1. 18 19. How can you look your Redeemer in the face at the last day If you have any sense and belief of Christian mysteries you should be afraid to rob Christ of his purchase 1 Cor. 6. 15. Shall I take the members of Christ and make them the members of an Harlot God forbid He hath bought you to this very end that you may be no longer under the slavery of sin but under his blessed Government and the Scepter of his Spirit Tit. 2. 14. He hath redeemed us from all iniquity This was his end to set us at liberty and to free us from our sins therefore for us to despise the benefit and to count our bondage a delight yea to build up that which he came to destroy this is as great an affront to Christ as can be But we are not only his by purchase but his by Covenant Ezek. 16. 8. I entred into a Covenant with thee and thou becamest mine This was ratified in Baptism where we dedicated our selves to the Lords use and service and shall we rescind our baptismal vows and give the Sovereignty to another after we have
was not hearty and durable but only formal and Temporary 2 Because they take all occasions to inlarge themselves out of the stocks of Conscience and as soon as their fear is worn off away go all their Religious Pangs and thoughts of the other World and care about it How often is this verisied by daily Experience Many that were frightned into a course of Religion went on from Duty to Duty out of a Fear of being Damned but their Hearts were another way but afterwards they cast off all when they have sinned away these Fears As Herod feared Iohn and afterwards put him to death Mark 6. 19 20. Yea all the while they did good they had rather do otherwise if they durst and therefore did but watch the occasion to fly out 3 Because men of this frame dispute away Duties rather than practice them and are quarrelling at those things which the new Nature would sufficiently incline them unto if they had it In the New Testament God much trusts Love and the number and length of Duties is not stated so exactly because where the Love of God prevaileth in the Heart men will take all occasions of glorifying God and edifying themselves But when men quarrel How do you prove it to be my Duty to do so much and to give so much when the Duty its self is instituted Love will make God a reasonable allowance and not stand questioning how do you prove it to be my Duty to pray so often in my Family or in secret or hear so many Sermons which our constant necessities do loudly call for Men that have a love to a thing will take all occasions to enjoy it or be conversant about it and a willing heart is liberal and open to God and is rather disputing the restraint than the Command how do you prove it is not my Duty and is loth to be kept back from its delight 3. Some do good out of Craft and Design there is some By-end is the cause as Iehu was not so much Zealous for God as his own Interests 2 King 10. 16. And our Lord telleth us of some that make long Prayers to devour Widows Houses Matth. 23. 14. made Piety a colour and pretext to Oppression and that they might be trusted took as a shew of great Devotion And of this strain were those that followed Christ for the Loaves Ioh. 6. 20. To be fed with a Miracle and to live a life of sloth and ease God never set any good thing afoot but some temporal Interest grew upon it with which men were swayed more than with what belongeth to God Use. II. Is to perswade you to choose Gods Precepts I have chosen thy Precepts said the man of God To this end I shall give you both Motives and Directions Motives why you should choose them and then Directions in what manner things are to be attended upon in your choice First For the Motives 1. Choose them because they are Gods to whom you are indebted for Life Being and all things Shall we not obey him that made us and in whom still we live move and have our being We are debtors to him for all that we have and truly we cannot have a better Master He was angry with his People that when the Beasts would own their Benefactors that his People would not own him from whom they had all things Isa. 1. 3. The Brute-beasts the dullest of them the Oxe and the Ass are willing to serve those that feed them and pay a kind of gratitude and shall not we own God Every day your health strength and comforts come out of his hands so every nights Rest and Ease and after this can you sin against God that keeps you by Night and by day 2. These Precepts are all holy just and good What is it the Lord requires of you but to love him and serve him and fear him and forbear those things which hurt the Soul thus he speaks to Israel Deut. 10. 12. Surely these commands are not unreasonable nor grevious You dare not say sin is better that it is more profitable to please the flesh and to wallow in and seek after worldly things O why then dost thou not choose Gods Precepts before the work which Satan would put thee upon for these Precepts commend themselves by their own Evidence 3. In keeping them there 's a great deal of benefit 1. For the present there 's a deal of Comfort and Peace to be be found in the ways of God If there were no reward of Heaven yet there 's such comfort and peace that attends holy living even as heat from the fire that certainly this should draw our choice All her ways are ways of pleasantness Prov. 3. 17. And again the Prophet tells you the fruit of righteousness is peace A man that doth evil hath a sting in his Conscience and a wound in his own Soul But every good action is followed with a Serenity of Mind and an approbation from the heart of him thar doth it Nay you shall not only have Peace but Joy in the Holy Ghost for if you walk in the fear of God you walk in the comforts of his Spirit Acts 9. 31. And the Kingdom of God stands in Righteousness and Peace ay and a distinct Priviledge Joy in the Holy Ghost Rom. 14. 17. What 's the difference between Peace and Joy in the Holy Ghost Peace is a Tranquility of mind resulting from the rectitude of our actions but this joy is an impression of the comforting Spirit This Joy it hath God for its Author he puts it into our hearts therefore it will more affect us then the bare Act of our natural faculties Peace it is an acquittance from Conscience but Joy in the Holy Ghost it is and Acquittance from God who is our Supream Judge and is the beginning of that endless joy which he hath prepared for them that love him in Heaven 2. For the future and final reward that is great and glorious indeed Surely the Glory of the Everlasting Kingdom should invite us to choose Gods Precepts whatever it may cost us to keep them for in choosing Holiness you choose Life and in choosing the ways of God you choose the heavenly inheritance which is the certain end and issue of them So Prov. 8. 35 36. Whoso findeth me findeth Life and obtaineth favour of the Lord But he that sinneth against me wrongeth his own Soul all they that hate me love death Christians when you are about choosing these are the terms propounded to you and they should be seriously weighed by us Evil and Death Good and Life will you choose Sin and Death or Holiness and Life Is the Pleasures of the Flesh for a few hours better then the endless Joy of the Saints If you believe Heaven and hell as you profess to do why should you stand demurring are you content to be thrust out from the presence of the Lord with the Devil and his Angels into unquenchable
shall I do so or shall I not to desire him that is Lord of all to give us leave who is the Fountain of Wisdom to give us Counsel who is the disposer of all Events to give us a blessing 3. The declaring of our ways is necessary that we may be sensible of Gods eye that is upon us and so act the more sincerely Certainly it is a great advantage to make God conscious to every business we have in hand when we dare undertake nothing but what we would acquaint him withal There are some to whom the Prophet pronounceth a wo Isa. 29. 15. Wo unto them that seek deep to hide their counsel from the Lord and their works are in the dark and they say Who seeth us and who knoweth us For the opening of this place surely none can seriously be so vain and grow up to such sottish Atheism as to think to hide a thing from God but they are loth solemnly to draw it forth in the view of conscience to revive a sense of Gods Omnisciency upon themselves We are said to deny that which many times we forget and will not think of So that those which hide their counsels from God are those that will not take God along with them In short this declaration is not necessary for God who knows our thoughts a far off Psal. 139. 2. not only our words and works but purposes before we begin to lift up a thought that way But this declaration is necessary for us to encrease the awe of God upon our heart and that we may undertake nothing but what we will solemnly acquaint the Lord with Well then this declaring our ways is an act of dependence Secondly By his ways may be meant all his straits sorrows and dangers and so this declaring it is an act of holy friendship when a man comes as one friend to another and acquaints God with his whole state lays his condition before the Lord in hope of pity and relief We have liberty to do so to tell God all our mind Heb. 10. 19. Let us come with boldness by the blood of Iesus and Heb. 4. 16. The word signifies with liberty of speech speaking all to God your whole state and condition if you have any sins to be pardoned any miseries to be redressed that where you are doubtful you may be helped by Gods counsel where you are weak you may be confirmed by his strength where you are sinful you may be pitied by his mercy where you are miserable you may be delivered by his power This is holy friendship to acquaint God with our doubts wants griefs and fears and we may do it with more confidence because we go to him in Christs name Joh. 16. 23. Whatsoever you shall ask the Father in my name it shall be granted unto you It is no fiction or strain but a real truth Will Christ deceive us when he saith Verily And then whatsoever you ask you have liberty to go to God for the removal of any fear the granting any regular desire or for satifying any doubt Whatsoever you ask the Father in my name our prayers by this means are Christs request as well as ours For instance if you send a child or servant to a friend for any thing in your name the request is yours and he that denies a child so servant denies you so saith Christ Go to the Father in my name God cannot deny a request in Christs name no more than he can deny Christ himself therefore you may use a holy boldness Thirdly By ways is meant temptations and sins and so this declaring is an act of spiritual contrition or brokenness of heart Sins they are properly our ways as Ezek. 18. 25. the Lord makes a distinction between my ways and your ways God hath his ways and we ours Our ways are properly our sins Now these saith David I will declare that is distinctly lay them open before God This is a part of our duty with brokenness of heart to declare our ways to acquaint God fully how it is with us without dissembling any thing It is a duty very unpleasing to flesh and blood natural pride and self-love will not let us take shame upon our selves and out of carnal ease and laziness we are loth to submit to such a troublesome course and thus openly to declare our ways Guilt is shy of Gods presence and sin works a strangeness Adam hid himself when God came into the garden and when he could shift no longer he will not declare it but transfers the fault upon Eve and obliquely upon God himself and ever since there are many tergiversations in mans heart and therefore it is said Job 31. 33. If I have covered my sin as did Adam Iunius renders it more hominum after the manner of men but Adam's name is used because we shew our selves to be right Adam's race apt to cover our sins The same expression we have Hos. 6. 7. But they like men have transgressed the covenant in the Hebrew 'tis like Adam so if I covered my sin as did Adam this is the fashion of men Now David brought his heart to this resolution with much strugling Psal. 32. 5. I said I will confess my sins he forced himself and thrust his backward heart forward by a strong resolution for we are loth to deal thus openly plainly and truly with God being shy of his presence and would fain keep the Devils counsel and come with our iniquity in our bosom But though this is a troublesome displeasing exercise to flesh and blood yet it is profitable and necessary For us thus to declare our ways 1. Because it is made to be one of the conditions of pardon and the act of Repentance that 's necessary to the pardon of sin Prov. 28. 13. He that hideth his sins shall not prosper but he that confesseth and forsakes them shall find mercy so it runs And 1 Joh. 1. 9. If we confess our sins he is faithful and just to forgive us our sins Gods Justice is satisfied by Christ but it must be glorified and owned by us So Jer. 3. 13. I am merciful saith the Lord only acknowledg thine iniquity that thou hast transgressed against the Lord thy God God hath mercy enough to pardon all only he will have it sued out his own way he will have his mercy asked upon our knees and have the creature stoop and submit And David Psal. 51. 3. I acknowledg my transgression 2. It is the only means to have our peace setled If you would not have your trouble and anxious thoughts continued upon you go open your selves to God declare your ways Psal. 32. 5. I said I will confess my transgressions unto the Lord and thou forgavest the iniquity of my sin As soon as David did but take up a resolution presently he felt the comfort of it If David had confest sooner he had come to his case sooner Distress of conscience is continued upon us until this be
done and especially is this found by experience when great trouble comes upon us by reason of sin There is some sin at the bottom God will bring out and until they come to clearness and openness with God the Lord still continues the trouble they are kept roaring and do not come to their peace Iob 33. 26 27. When a man is under trouble and the sense of sin doth not fasten on the heart he is not prepared for deliverance but when it comes to this I have sinned and it profits me not then God sends an Interpreter one among a thousand to shew unto man his uprightness 3. It prevents Satans accusations and Gods judgments It is no profit to cover our sins for either Satan will declare them or God find us out and enter into judgment with us It prevents Satan as an Accuser and God as a Judg. 1. It prevents Satan as an Accuser Let us not tarry till our adversary accuse There is one that will accuse you if you do not accuse your selves He that 's a tempter is also an accuser of the brethren Now Confession puts Satan out of office When we have sued out our pardon Satan is not an accuser so much as a slanderer Rom. 8. 33. Who shall lay any thing to the charge of Gods elect The Informer comes too late when the guilty person hath accused himself and sued out his pardon And 2. It prevents God as a Iudg. It is all known to God Psal. 69. 5. O God! thou knowest my foolishness and my sins are not hid from thee It is a folly to conceal that which cannot be hid God knows them how God may be said to know things two ways Either simply with respect to the perfection of his nature and so he knows all things or by virtue of his office and so God knows things judicially as Judg of the world he takes knowledg of it so as to punish it unless you confess it But in this kind of knowledg he loves to be prevented he will not know it as a Judg if we confess it when there is process against sin in our own consciences 1 Cor. 11. 31. If we judg our selves we shall not be judged When we accuse and judg our selves then God's work is prevented God is contented if we will accuse arraign judg and condemn our selves then he will not take knowledg of our sins as a Judg. The end of God's judging is Execution and punishment but the end of our judging is that we may obtain pardon Now consider whether you will stand at the bar of Christ not as a Saviour but as a Judg or you will judg your selves in your own heart Better sit as Judg upon your own heart than God should sit as Judg upon you therefore deal plainly and openly with him Thus I have explained what it is to declare our wavs it is an act of dependence to take God's leave blessing counsel along with us an act of friendship as to lay open our case to God and an act of brokenness of heart as declaring our sins and temptations For the reasons why if we would speed with God we should unfeignedly lay open our case before him 1. It argueth sincerity A hypocrite will pray but will not thus sincerely open his heart to God Psal. 32. 1. Blessed is he in whose spirit there is no guile No guile it hath a limited sense with respect to the matter of confession that doth not deal deceitfully with God but plainly and openly declares his case Many ways men may be guilty of guile of spirit in confession of sin either when they content themselves with general or slight acknowledgments as thus We are all sinners but they do not declare their ways Generals are but notions and as particular persons are lost in a crowd so sins lye hid in common acknowledgments Or else men take up the empty forms of others You shall see in Numb 19. the waters of purification wherewith a man had been cleansed if another touched it he became unclean Confessions are like those waters whereby one hath cleansed himself Now to take up others Confessions and the forms of others without the same affection feeling and brokenness of heart doth but defile us the more when the heart doth not prescribe to the tongue but the tongue to the heart or else men make some acknowledgments to God but do not uncover their privy sore they are loth to draw forth the state of their hearts into the notice and view of conscience This guile of spirit may be sometimes in God's children Moses had a privy sore which he was loth to disclose and therefore when God would have sent him into Egypt he pleads other things insufficiency want of elocution that he was a stammerer that he had not utterance I but his carnal fear was the main therefore see how God touches his privy sore Exod. 4. 19. Arise Moses go into Egypt the men that sought thy life are dead Why Moses never pleaded that he mentions other things that were true that he was a man of slow speech and his brother Aaron was fitter but he never pleads carnal fear but the Lord knew what was at the bottom So it is with Christians many times we will confess this and that which is a truth and we may humble our selves for it I but there 's a privy-sore yet kept secret Therefore this open-dealing with God is very necessary to lay open before God whatever we know of our state and way for then God will be nigh to us Out of self-love men spare themselves and will not judg and condemn themselves therefore they deny excuse extenuate or hypocritically confess O! I am a sinner and the like but do not come openly 2. It argueth somewhat of the spirit of adoption to put in the bill of our complaint to our heavenly Father to draw up an Indictment against our selves to judg that 's irksome but to put in a bill of complaint to a Friend or Father that savours of more ingenuity To tell God all our mind notes freedom and familiarity not such as is bold rude nor a dress of words but such as is grave serious proceeding from an inward sense of God and hope of his mercy 1 Joh. 3. 21. If our hearts condemn us not then have we confidence towards God then we can deal with him as one friend with another and acquaint him with all our griefs and wants A man had need walk exactly that would maintain his freedom with God There is a freedom as men may call it such as is bold rude and wretchless in words only but that which proceeds from confidence in God and his mercy that 's a fruit of close walking we cannot have it in our hearts without it 3. It is the way to make us serious and affected with our condition When we open our whole heart to God then we shall be more earnest for a remedy we content our selves with some transient
the request We pray for giving success to such an enterprize why that we may serve God safely God will bring it about another way Fifthly If God do not give us the blessings themselves we ask yet he gives us many experiences by the by in the manner of asking one way or other something comes into the soul by praying to God as those in Psal. 84. their end was to go to Ierusalem but in passing through the valley of Baca they met with a Well by the way So we meet with something by the way some light or some sweet refreshing some new consideration to set us a work in the spiritual life By praying to God unawares unthought of by you there are many principles of faith drawn forth in the view of conscience not noted before some truth or other presented to the heart or some spiritual benefit that comes in with fresh light and power that was never aimed at by us USE 1. If God be so ready to hear his people Let us not throw away our prayers as children shoot away their arrows but let us observe Gods answer what comes in upon every prayer in every address you make to God put the soul in a posture of expectation Psal. 5. 3. I will pray and look up and Psal. 85. 8. I will hear what God the Lord will speak for he will speak peace unto his people See what God speaks when you have been praying and calling upon him It argues a slight formal spirit when you do not observe what comes in upon your addresses To quicken you to this know 1. If you observe not his answer God loseth a great deal of honour and praise for 't is said Psal. 50. 15. Call upon me in time of trouble and I will deliver thee and thou shalt glorifie me Every answer of prayer makes for the glory of God and Col. 4. 2. Continue in prayer and watch in the same with thanksgiving You are not only to see how your hearts are carried out in prayer but watch for God's answer that you may gather matter of praise We should not be so barren in gratulation as usually we are if we were as ready to observe our experiences as to lay forth our necessities 2. You lose many an argument of trust and confidence Answers of Prayer are an argument against Atheism which is so natural to us and inbred in our hearts it perswades us that there is a gracious being Psal. 65. 2. O thou that hearest prayer unto thee shall all flesh come we have called upon him and found that there is a God and against the natural unbelief which doubts of his truth in his Promises Psal. 18. 30. The word of the Lord is a tried word he is a buckler to all those that trust in him Well saith the soul I will build upon it another time there is more than letters and syllables in it there is something that speaks Gods heart so Psal. 116. 2. The Lord hath heard my voice and my supplications because he hath enclined his ear unto me therefore will I call upon him as long as I live Promises shall not lye by as a dead stock I will be pleading them 3. It encreaseth our love to God when we see how mindful he is of us and kind to us in our necessities it is a very taking thing Visits maintain friendship so when God is mindful of us it maintains an intercourse between God and us Psal. 116. 1. I love the Lord because he hath heard my supplications Therefore observe what comes in upon your prayers especially when your hearts are earnestly carried out by the impulses of his grace USE 2. To admire the goodness of God to poor creatures that he should be at leisure to attend our requests I declared my ways and he heard me When a poor soul that is of no regard among men shall come with conflicts and temptations and the Lord presently hear him it renders his grace truly admirable Psal. 34. 6. This poor man cryed and the Lord heard him and saved him out of all his troubles He doth not say this eminent Prophet or this great King but this poor man O! that such contemptible persons as we should have such audience For Great ones here in the world to let a poor man tell his tale at large that would be counted great patience much more if he finds relief in the case But beyond all this observe the goodness of God The more we declare our ways the sooner doth he hear us he doth not turn away from us when we tell him plainly we cannot believe in him or trust in him Come to a man and tell him You have made me great promises but I cannot believe you speak truth this will provoke him but when you come to the Lord and say Lord thou hast made a great many promises though we cannot trust him as we should yet we have declared our sins conflicts temptations yet Lord pity our weakness Thirdly Here is his Petition Teach me thy statutes First I observe David having been once heard of God expects to be heard in the like manner again Here Thou hast heard me and then comes with a new request Teach me thy statutes Doct. 1. Those that have sped with God in one address they will be dealing with God for more mercy For so doth David The reason is 1. Because God is where he was at first he is not weary by giving nor doth waste by giving but what he hath done that he can do and will do still I AM is God's name not I was or will be for ever remaining in the same constant tenor of goodness and power His Providence is still new and fresh every morning God is but one always like himself He hath not so spent himself but he can work again Creatures have soon spent their allowance but God cannot be exhausted There 's no decays of Love or Power in him no wrinkle in the brow of Eternity There was is and will be a God 2. Experience breeds Confidence the Apostle teacheth us so Rom. 5. 4. when we have had former experience of Gods readiness to hear us it is an argument that breeds confidence of the like audience for the future He that delivered me out of the mouth of the Lion c. God that hath been gracious surely will be gracious still for then Promises are sensibly confirmed and then former mercies are pledges of future By giving God becomes a debtor Mat. 6. 25. Is not life more than meat and the body than raiment Our Saviours argument this was If God give life he will give food if a body he will give raiment If he hath given grace the earnest of the Spirit he will give glory If he hath given us Christ he will give us other things together with him If he hath begun with us he will end with us Phil. 1. 6. One mercy is the pledg of another 3. We are endeared to God not only by
just is as the shining-light that shineth more and more unto the perfect day Therefore when a man doth heartily apply himself to the things of God and acknowledging his defects doth go on from faith to faith Rom. 1. 17. from love to love and from obedience to obedience Heb. 6. 10. and doth study to bring his heart into a farther conformity to God not looking back to Sodom or turning back to Egypt God accepteth of these desires and constant and uniform endeavours and will spare us as a man spareth his only son that serveth him Mal. 3. 17. as a son an only son that is obsequious for the main though he hath his failings and escapes There is in them integrity but not perfection all parts of holiness though not degrees As in the body every muscle and vein and artery hath its use thus all Israel is said to seek the Lord with their whole desire 2 Chron. 15. 15. And all Iudah rejoiced at the oath for they had sworn with all their heart and sought him with their whole desire 'T is said of Asa That he sought the Lord with his whole heart yet the high places were not taken away Now the Reasons why we must keep the Law with our whole heart are these following 1. He that giveth a part only to God giveth nothing to God for that part that is reserved will in time draw the whole after it The Devil keepeth an interest in us as long as any one lust remaineth unmortified as Pharaoh stood hucking he would fain have a pawn of their return first their children then their flocks and herds must be left behind them He knew this was the way to bring them back again So Satan hath a pawn and knoweth that all will fall to him at last Hos. 10. 2. Their heart is divided now shall they be found faulty halting between God and Idols When men are not wholly and solely for God but divided between him and other things God will be justled out at last Grace is but a stranger sin is a native and therefore most likely to prevail and by long use and custom is most strongly rooted Herod did many things but his Herodias drew him back into Satans snare A bird tyed by the leg may flutter up and down and make some shew of escape but he is under command still So may men have a conscience for God and some affections for God but the world and the flesh have the greater share in them Therefore though they do many things yet still God hath no supreme interest in their souls And therefore when their darling lusts interpose all Gods interest in them signifieth nothing As for instance A man that is given to please the flesh but in all other things findeth no difficulty can worship give alms findeth no reluctancy to these duties unless when they cross his living after the flesh which in time swalloweth up his conscience and all his profession and practice A man addicted to the world can deny his appetite seem very serious in holy duties but the world prevaileth and in time maketh him weary of all other things 2. The whole man is God's by every kind of right and title and therefore when he requireth the whole heart he doth but require that which is his own God gave us the whole by Creation preserveth the whole redeemeth the whole and promiseth to glorifie the whole If we had been mangled in Creation we would have been troubled if born without hands or feet If God should turn us off to our selves to keep that part to our selves which we reserved from him or if he should make such a division at death take a part to Heaven or if Christ had bought part 1 Cor. 6. 20. Ye are bought with a price therefore glorifie God in your body and in your spirit which are Gods If you have had any good work upon you God hath sanctified the whole in a Gospel-sense that is every part 1 Thes. 5. 23. And the very God of peace sanctifie you wholly and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Iesus Christ. Not only conscience but will and affections appetite and body And you have given all to him for his use I am my beloveds not a part but the whole He could not endure Ananias that kept back part of the price all is his due When the world pleasure ambition pride desire of riches unchaste love desire a part in us we may remember we have no affections to dispose of without Gods leave 'T is all his and it is sacriledg to rob or detain any part from God Shall I alienate that which is Gods to satisfie the world the flesh and the Devil It is his by Creation Redemption Donation when our flesh or the world or Satan detain any part this is with Reuben to go up unto our fathers bed Use 1. Is to reprove those that do not give God the heart in their service 2ly Not the whole heart 1. Not the heart but content themselves with outward profession Jer. 12. 2. Thou art near in their mouth but far from their reins God is often in their speech but they have no hearty affection never was there an Age higher in notions and colder in practice of Christianity The heart is all it is the Terminus actionum ad intra fons actionum ad extra It is the bound of those actions that look inward The senses report to the phantasy that to the mind and the mind counsels the heart If wisdom enter the heart Prov. 2. 10. It is the well-spring of those actions that look outward to the life Prov. 4. 23. Keep thy heart with all diligence for out of it are the issues of life Mat. 15. 19. and Prov. 4. 4. Let thy heart retain my words keep my commandments and live Then other things will follow 2. It reproves those that do not give God the whole heart for he requireth that and surely all is too little for so great and so good a master God will have the heart so that no part of it be lest for others or for our selves to dispose of as we will the true mother would not have the child divided 1 Kings 3. 26. God will have all or nothing he will not part stakes with Satan but Satan if he cannot have all will be content with a part But who are they that do not give God the whole heart 1st Those that are for God in their consciences but not in their affections Conscience many times taketh Gods part their affections are for the world but their consciences are for God as convinced men that do some outward work commanded in the law but they have no love to the work this will not serve the turn for whatever is done by constraint or the mere compulsion of a natural conscience can never hold long Nature will return to its byass again however men force themselves
or the Infusion of Grace 2. For the renewing the vigour of the life of Grace the renewed Influence of God whereby this Grace is stirred up in our hearts First for Regeneration or the Infusion of Grace Ephes. 2. 1 2. When we were dead in Trespasses and Sins yet now hath he quickned us then we are quickned or made alive to God when we are new born when there is an habitual Principle of Grace put into our hearts Secondly Quickning is put for the renewed excitation of Grace when the life that we have received is carried on to some further increase and so 't is twofold either by way of Comfort in our Afflictions or enlivening in a way of Holiness 1. Comfort in afflictions and so 't is opposed to fainting which is occasioned by too deep a sense of present troubles and distrust of God and the supplies of his Grace when the affliction is heavy upon us we are like Birds dead in the nest and are so overcome that we have no Spirit nor Courage in the service of God Psal. 119. 50. This is my Comfort in affliction for thy word hath quickened me Then we are said to be quickened when he raiseth up our hearts above the trouble by refining our suffering Graces as Faith Hope and Patience Thus he is said to revive the Contrite one Isa. â—…7 15. To restore comfort to us and to refresh us with the Sense of his Love 2. There is a quickening in Duty which is opposed to deadness of Spirit which is apt to creep upon us that is occasioned by Negligence and sloathfulness in the business of the spiritual Life Now to quicken us God exciteth his grace in us An Instrument though never so well in tune soon grows out of Order A Key seldom turned rusts in the Lock so Graces that are not kept a work lose their Exercise and grow Luke-warm or else 't is occasioned by carnal Liberty or intermeddling with worldly things These bring a Brawn and deadness upon the Heart and the Soul is depressed by the cares of this World Luk. 21. 34. Now when you are under this Temper of soul desire the Lord to Quicken you by new influences of Grace 2. Let me shew the necessity of this quickening how needful ' t is 1. 'T is needful for without it our general standing is questionable whether we belong to God or no 1 Pet. 2. 5. Ye are living stones built up into a spiritual House t is not enough to be a stone in Christs building but we must be living Stones not only members of his body but living members I cannot say such a one hath no grace but when they have it not it renders their Condition very questionable a man may be living when he is not lively 2. Without it we cannot perform our Duties aright Religion to a dead heart is a very irkesome thing When we are dead-hearted we do our Duties as if we did them not in our general course of obedience we must go to God Psal. 119. 88. Quicken me after thy loving Kindness so shall I keep the Testimonies of thy Mouth Then we do good to good purpose indeed t is not enough for us to pray but we must pray with life and Vigour Psal. 80. 18. Quicken me and I will call upon thy Name so we should hear with Life not in a dull Careless Fashion Math. 13. 15. 3. All the Graces that are planted in us tend to beget quickening as Faith Hope and Love these are the Graces that set us a work and make us lively in the Exercise of the spiritual Life Faith that works by Love Gall. 5. 6. It sets the Soul a work by apprehending the sense of Gods love whereas otherwise t is but a dead Faith 1 Iam. 2. 16. Then for love what is the Influence of that it constrains the Soul it takes the soul along with it 2 Cor. 5. 14. and Rom. 12. 1. And then hope 't is called a lively Hope 1 Pet. 1. 3. all Grace is put into us to make us Lively not only the Grace of Sanctification but the Grace of Iustification is bestowed upon us for this end that we may be cheerful in Gods service Heb. 9. 14. How much more shall the blood of Christ purge our Consciences from dead works that we may serve the living God Sin and guilt make us dead and heavy hearted but now the blood of Christ is sprinkled upon the Conscience and the sentence of Death taken away then we are made cheerful to serve the living God Attributes are suited to the case in hand he is called the living God because he must be served in a living manner 4. All the Ordinances which God hath appointed are to get and increase this Liveliness in us Wherefore hath God appointed the Word Isa. 55. 3. Hear and your Souls shall live t is to promote the Life of Grace and that we may have new Incouragment to go on in the ways of God Moses when he received the Law is said to receive the lively Oracles of God Acts 7. 38. 10. So the doctrine of Christ they are all Spirit and Life and serve to beget Life in us As the redemption of the world by Christ the joys of Heaven the torments of Hell they are all quickening truths and propounded to us to keep us in Life and Vigour The Lords supper why was that appointed There we come to tast the flesh of Christ who was given for the Life of the world Iohn 6. That we might sensibly exercise our Faith upon Christ that we might be more sensible of our Obligations to him that we might be the more excited in the diligent pursuit of things to come Use 1. Is reproof David considereth the Dulness and Deadness of his Spirit which many do not but go on in a cold Tract of duties and never reguard the frame of their Hearts It is a good sign to observe our spiritual Temper and accordingly go to God Most observe their Bodies but very few their Souls If the body be ill at ease or out of Order they complain presently but love waxeth cold and their Zeal for God and delight in him is abated yet they never lay it to Heart Secondly To exhort us to get and keep this lively frame of heart 1. Get it Pray for it liveliness in obedience doth depend upon Gods Blessing unless he put life and keep life in our Souls all cometh to nothing Come to God upon the account of his Glory Psal. 143. 11. Quicken me O Lord for thy Name sake for thy Righteousness sake bring my Soul out of Trouble His tender Mercies Psal. 119. 156. Great are thy tender Mercies O Lord quicken me according to thy Iudgments Come to him upon the account of Christ Iohn 10. 10. I am come that they might have Life and that they might have it more abundantly And John 7. 38. He that believeth on me as the Scripture hath said out of his Belly shall flow Rivers
they were created Corruption is an imperious Master it will not suffer us to hear good things to be there where good things are spoken to accompany them that are good it hath them in so strait a custody they hate the means of their recovery They have many Masters Quot habet Dominos qui unum habere non vult Tit. 3. 3. For we our selves were sometimes foolish disobedient serving divers lusts and pleasures And Iames 4. 1. Whence come wars and fightings among you come they not hence even of your lusts that war in your members One Lust draweth one way another another way Covetousness Voluptuousness Ambition Uncleanness as when two Seas meet We have little reason to envy them for their free Life pity them rather How do their bruitish Affections hurry them What pains Aches in the Body wounds in the Conscience how many secret gripes and scourges No such Subjection no Slave so subject to the Will of his Lord as a Man to his Lusts and sinful Desires will speak think nothing but what Sin commands It is a besotting Slavery wicked Men remain in this Bondage with a kind of pleasure Gally-slaves would sain be free wish for Liberty Israel was in bondage in Egypt but they groaned under it The cry of the children of Israel is come up to me Here Men loath to come out of their Slavery and are enemies to those that would help them out Their Work is hard and oppressive loss of Name Health Estate They tire their Spirits rack their Brains and after all their drudging are cast into Hell Use 2. Do we walk at liberty 1. There was a time when we served Sin but being converted we change Masters Rom. 6. 18. Being made free from sin ye became the servants of righteousness If there be such a change it will discover it self 1. You will do as little Service for Sin as formerly for Righteousness Rom. 6. 20. When ye were the servants of sin ye were free from righteousness Righteousness had no share in your time thoughts cares you made no conscience of doing good took no care of it so now you do as little for Sin 2. Positively do as much for Grace as formerly for Sin ver 19. As you yielded your members servants unto uncleanness and to iniquity unto iniquity so now yield your members servants unto righteousness unto holiness as watchful as earnest as industrious to perfect Holiness as formerly to commit Sin It is but equal He that hath been Servant unto an hard and cruel Master is thereby fitted to be diligent and faithful in the service of a loving gentle and bountiful Master You can judge what a Tyrant Sin was shall not Grace have as much power over you now and will you not do as much for God as for your Lusts 2. What do you complain of as the Task and Yoke the strictness of the Law or the reliques of Corruption Rom. 8. 7. The carnal mind is enmity against God for it is not subject to the law of God neither indeed can it be compared with 1 Iohn 5. 3. This is the love of God that we keep his commandments and his commandments are not grievous What is a Bondage Sin or Duty Is the Commandment grievous or in-dwelling Sin The Apostle was complaining but of what the Purity of the Law No but the power of in-dwelling Corruption the Body of Death Rom. 7. 24. Oh wretched man that I am who shall deliver me from this body of death Which do your hearts rise against 3. What Freedom Luke 1. 74 75. That you being delivered out of the hands of your enemies might serve him without fear in holiness and righteousness before him all the days of your lives If you are enslaved to any one Lust you cannot walk at large Are your Gives and Fetters knocked off Have you that free Spirit Psal. 51. 11 12. Cast me not away from thy presence take not thy holy spirit from me restore unto me the joy of thy salvation and uphold me by thy free spirit SERMON LII PSAL. CXIX 46. I will speak of thy Testimonies also before Kings and will not be ashamed THE Man of God had prayed ver 43. That God would not take the word of truth utterly out of his mouth that is deny him the Liberty or the Grace the Opportunity or the Heart to make an open Profession of his Faith and Respect to God and his Ways This Suit he backeth with sundry Arguments 1. From his Hope ver 23. For I have hoped in thy judgments He had placed all his confidence in them and therefore would openly profess what Rule he lived by and what Expectations he had from God 2. His Resolution to persist in this course whatever befel him ver 44. So shall I keep thy law continually for ever and ever it would engage him to constancy to the end of his Life 3. From the alacrity and readiness of his Obedience as well as the constancy ver 45. And I will walk at liberty for I seek thy precepts Then we have true liberty 4. That no worldly Splendor or Terror should take him off from making this Confession if God would give him liberty and opportunity Two things hinder a free Confession of God's Truth Carnal Fear and Carnal Shame Both are obviated by the Resolution of the Man of God he would neither be afraid nor ashamed to recommend the ways of God to the greatest Princes of the World 1. The Terror of Kings or Men in Power may be supposed to be an hinderance to the free Confession of God's Truth therefore he saith I will speak of thy testimonies also before Kings 2. Carnal Shame may breed a lothness to own God's despised ways therefore he addeth I will not be ashamed David would neither be afraid nor ashamed if called thereto to make this open Confession to own God and his Truth 1. His Resolution against Fear deserveth a little opening I will speak of thy testimonies also before Kings The words may be looked upon as a Direction for them who are called to speak before Kings 〈◊〉 Men may be supposed to be called 1. Either by the Duty of their Office to speak to them in a way of Instruction Or 2. As convented before them in a Judiciary way to give an account of their Faith 1. In the first sense those who are called to instruct Kings ought with the greatest confidence to recommend the ways of God to them as that which will enhaunse their Crowns and Dignity and make it more glorious and comfortable to them and their Subjects than any thing else And so David's Resolution sheweth what Faithfulness becometh them who live in the Courts of Princes It concerneth Princes to be instructed Psal. 2. 10. Be wise now therefore ye Kings be instructed ye Iudges of the earth Few speak plainly and sincerely to them as Nathan to David 2 Sam. 12. 7. Thou art the man and God to David 2 Sam. 24. 13. Shall seven years
and Troubles but have much peace and quietness of spirit in believing Rom. 15. 13. Now the God of all hope fill you with all joy and peace in believing 3. As Peace exceedeth Consolation so doth Joy exceed Peace and begets a more notable sense of it self in the Soul In Peace all things are quiet so as we feel no anxious tossings of mind no gripes and fears of an accusing Conscience but in Joy true Joy more some lively motions of heart accompanied with a more lively pleasure and delight In Peace the Soul is in such a condition as the Body is when nothing paineth us but in Joy as when the corporeal Senses are mightily moved with such things as delight and please them as at a Feast the Soul is filled with perpetual suavities so great many times as cannot be told 1 Pet. 1. 8. Ioy unspeakable and full of glory Well then This is Comfort if you consider it with respect to the sense of God's Love or the hopes of glory such a lightning and easing of the heart as sheweth it self in alacrity in God's service and courage in Tribulations 1. These Comforts though not absolutely necessary to Salvation yet conduce much to the well-being of a Christian and therefore not to be despised 'T is as Oyl to the Wheels Iob. 15. 11. If neglected and not sought after with earnest diligence they are despised which cannot be without great sin 2. It follows after holiness as heat doth fire The Oyl of grace will breed the Oyl of gladness There are certain spiritual Pleasures which do attend a course of Obedience Holiness is our work Comfort our reward Holiness is God's due Comfort our profit and interest Acts 9. 31. Walked in the fear of God and comfort of the Holy Ghost Grace carrieth us out to honour God Love to him breedeth Comfort 'T is strange if it be not so there is some unusual impediment 3. Though our main Comfort be in Heaven yet whilst we are here in the world we have some foregoing Consolation as an earnest and pledge of more to ensue and as the solace of our Pilgrimage Psal. 117. 54. Here is not onely the offer but the sealing of Pardon and Peace to the Soul 4. Comfort is more needfull at some time than at others and God dispenseth it suitably to our tryals necessities and wants In great Afflictions and Temptations there is a larger allowance because they need greater Comforts 2 Cor. 1. 5. a drop of Honey is not enough to sweeten a Hogshead of Vinegar The Lord reserveth the Comforts of his Spirit for such a time The more humble and frequent in Prayer Grace is more exercised drawn forth into the view of Conscience 2. Comfort is to be asked of God for 't is his proper gift 'T is his Name The God of all Comfort 2 Cor. 1. 3. and 2 Cor. 7. 6. The God that comforteth those that are cast down 'T is well that our Comforts are in the hand of God we should have little of it if it were in the disposal of the Creature Consider 1. That natural Comforts are the gifts of God 1 Tim. 1. 17. He giveth us richly all things to enjoy and sets forth the bounds of our habitation where and how much we shall have and giveth and taketh these things at his pleasure raising up some from the Dunghill pulling down others from the Throne of Glory 1 Sam. 2. 7 8. That Prosperity may never be without a Curb nor Adversity without a Comfort God will acquaint the World with such Spectacles now and then All things are at his dispose 2. That moderate delight and contentment that we have in our earthly Blessings is his allowance The Creature without God is like a deaf Nut when we crack it we find nothing Eccl. 2. 24 25. and Eccl. 3. 13. 'T is the gift of God and 't is one of the chiefest earthly mercies that in this valley of Tears where we meet with so many causes of grief and sorrow we take comfort in any thing Without this a Crown of Gold will sit no easier than a Crown of Thorns upon the head of him that weareth it yea a Palace becomes a Prison and every place an Hell to us 'T is not abundance of Honour that makes a man happy but Comfort Luk. 12. 15. If God send leanness into the Soul or a spark of his wrath into the Conscience all is as the white of an Egg unsavory A secret Curse eateth out all the contentment of it He that liveth in a Cottage is happier than he that liveth in a Palace if he have Comfort there 3. For spiritual Comfort which ariseth either from the sense of his Love or the hope of Glory we cannot have one drop of it but from God His Spirit is called the Comforter All the World cannot give it if he doth not give it us He hath an immediate and soveraign power over the hearts of men if he frown nothing can support us When the Sun is gone all the Candles in the World cannot make it day We can procure our own sorrow quickly bu the onely can comfort us None but Divine comforts are Authentick 3. The means of conveying and procuring this comfort 1. The means of conveying it on Gods part is his word David pleadeth that where the remedy of his misery was discovered and offered We read often in this Psalm how David revived his comfort by the Word and Rom. 15. 4. Comfort of the Scriptures There is the matter of true spiritual comfort 1 Cor. 14. 31. That all may learn and all be comforted This follows from the former God is the God of comfort And we should not have the heart to come to him unless he had opened the way to him by his promise The World cannot give it to us Philosophy cannot The word of God can And this comfort is both strong and full for measure and matter 1. Matter There the Death of Christ is laid down as the foundation of comfort If we consider God as Holiness it self and we nothing but a mass of sin and corruption you will see there can be no reconciliation without satisfaction given Mercy must see Justice contented one Attribute must not destroy another Justice hath no loss 't is fully satisfied in Christ and that 's the ground of our comfort 2 Cor. 1. 3. There are the promises of deliverance protection support the liberties and privileges of Christians laid forth These are the breasts of comfort Isa. 66. Suck of these and be satisfied In short our great comforts are God's presence with us while we are in these Houses of Clay Our presence with God in his Palace of Glory 1 Thes. 4. 17 18. We shall ever be with the Lord. And comfort one another with these words Secondly The means on our part receiving the sweet effects of Gods mercy and word and that is Prayer We cannot have it without dealing with God in an humble manner Whatever God giveth he will
They hate the Magistrate that would reform the faithful Christian that condemns them by his exact walking Iohn 15. 19. Because I have chosen you out of the world therefore the world hateth you They hate God's image in his people and cannot endure to be condemned by the light that shines out from their conversations Godly Men are Objects reviving guilt Therefore they hate them Thus shamefully are a man's affections transposed we love where we should hate and hate where we should love And then if we come to the other sort of men a degree above these many are frighted out of their sins by slavish fear but yet their hearts are in league with them still and as they get out of the stocks of Conscience they enlarge themselves in all manner of carnal liberty these are not changed but awed Sin is not mortified but only lurks to watch a safe opportunity when it may discover itself with more advantage SERMON CXI PSAL. CXIX VER 104. Therefore I hate every false way THE Second Proposition is the Universality of this Hatred Every false way They that hate sin must hate all sin 1. This doth necessarily follow upon the former for if we hate sin especially as sin for the intrinsick evil that is in it not upon foreign accidental reasons then we will hate all sin for hatred is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the whole kind As Haman when he hated the Iews he thought fcorn to lay his hand only on Mordecai but would have destroy'd all the Iews Esther 5. 6. 'T is but a casual dislike and not a hatred certainly if we hate sin as sin we shall hate all sin The same reasons that incline us to hate one sin will incline us to hate all why what is it to hate sin as sin as it is a violation of God's Law as it is a contempt of God's Authority a breach of spiritual Friendship it grieves the Spirit these are the reasons to incline us to hate one as well as another Well then private reservation and indulgences or setting up a toleration in our own hearts will not stand with the hatred of all sin Some sins may shame and trouble us more but all are alike contrary to the Will of God therefore if we hate them upon reasons of duty to God we should hate them universally every false way 2. Every sin is hateful to God therefore every sin should be hateful to us The reason of this is we should hate what he hates and loue what he loves there 's a perfect friendship between God and those in Covenant with him Now that 's true friendship to will and nill the same thing it is built upon likeness and suitableness of disposition This Argument is urged by the Holy Ghost 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 This is friendship with God to hate what God hates I hate it therefore they hate it Sins of thought are intended by Pride and Arrogancy for that puts us upon vain musings and imaginations And sins of word by the froward mouth And sins of action by the evil way outward practice All this God hates so should we Rev. 2. 6. Thou hatest the deeds of the Nicolaitans which I also hate If we be in the same Covenant with God we will have the same love the same hatred Nay as we have the same nature with God the Saints are made partakers of the divine nature 2 Pet. 1. 4. the divine nature shews itself by suitable dispositions 3. From our Covenant Relation with God which implies an entire surrender of soul which is without any reservation when you give up your selves to God he will have all If you say God be merciful to me and spare me in this then you forfeit all the blessings of the Covenant God will have all or none therefore all sin without exception must be hated by us for otherwise God is not our chief good if any thing be loved besides him or against his Will it is love above him One man allowed besides the Husband is a violation of the Marriage Covenant so one sin allowed in the heart it breaks all the Covenant between God and us Iam. 2. 10. If a man keep the whole law and yet offend in one point he is guilty of all That Sentence is not a legal Sentence belonging to the Covenant of Works that were a mistake of it it is not only true in the sense of the Covenant of Works one sin undoes us for ever but it is true in the Evangelical Covenant Thus one sin allowed with full consent of heart it makes void the Gospel Covenant as one Article not consented to disannuls the whole Treaty and Agreement between us and God It is not consistent with sincerity that we should bring down the Gospel-Covenant to allow any one sin 4. From the damage and mischief that it doth to our souls One sin keeps up the Devil's interest it is like a Nest Egg left there to draw a new temptation You continue his Empire in you this is his great design to keep a part Conscience begins to work they must have something all then that he pleads for is but a part and he knows that will bring the whole as Pharaoh would have a Pawn either their Flocks Herds or Children that this might bring them back again One sin reserved gives Satan an interest One leak in the Ship though all the rest be stopt if that be neglected will sink it in time Use. Let us lay this Branch also to heart There is something usually wherein we would be excused and expect favor We all have a tender part of our soul and loth it should be touched some vain fashions customs or ways and outgoings of soul which we are unwilling to leave though we have often smarted for them Consider it is not consistent with your obedience and your love to God nor with the power of grace in your hearts to allow any false way Herod did many things yet perished for all that A man may do many things that are good upon sins account when you allow any one thing it is only to hide and feed your lusts with greater pretence so many religious things may be fuel of lusts as well as carnal comforts It is not for the interest of the flesh or in-dwelling corruption that men should have no Religion sin cannot be served in such a cleanly way unless there be something done in compliance with God's Will under some disguise or conformity to the Will of God Say then Shall I do and suffer so many things in vain bring your hearts thus to hate every false way Thirdly This is a part and fruit of true wisdom 1 That this is a chief part of wisdom and understanding to hate every false way it appears from Iob 28. 28. The fear of the Lord that is wisdom and to depart from evil that
day of the Lord is near or already begun when the smoke foresheweth the fire is a coming and the Decree ready to break forth these are mourning times 2. The reasons why this is the duty and property of Gods Children they do it out of obedience 't is their duty and they do it out of an innate disposition 't is their property First 'T is their duty because God hath commanded it Now all Gods Commands are equal and full of reason And there is a great deal of reason why God should lay this kind of duty upon the Creature First That it may be an allay to zeal That is an excellent and well-tempered zeal when grief is mixed with anger as it is said of Christ He looked about with anger and was grieved at the hardness of their hearts When we are angry at the sin and mourn for the person and mourn over him Zeal against the sin that shews our love to God and our commiseration of the person that shews our love to man Samuel spared not Saul in his sin yet mourned for him And all the Prophets of God you shall find when they were threatning the people for their sins were grieved lest their threatnings should be accomplished False zeal hath malice and mischief it mourns not for the person because it coveteth his shame and destruction Now it is the great wisdom of God he would have this temper mixed There must be anger for the offence done to God and a grief that our Brother hath offended The world is apt to cry out upon the Children of God as persons peevish and rancorous but this is a rare vindication when they see you as apt to mourn as to chide that all your expostulations with them come rather from Conscience than interest 't is an excellent allay and praise to publick zeal Secondly God would have us mourn for the sins of others to engage us to seek redress and reformation We should soon neglect the duty that we owe to the Age and place where and when we live were it not for this that the want of it would be burthensome to us and the abounding of iniquity will cost us bitter tears upon Gods Command and upon zealous endeavours to get a publick reformation Ezra first mourns bitterly then reforms zealously Ezr. 9. 6 7. I plucked off the hair of my head and rent my garment and said O my God I am ashamed and blush to lift up my face to thee O God for our iniquities are encreased over our head and our trespass is grown up unto the Heavens c. Zealous actions which few practise in their own case yet sins of others you see work an afflictive grief and shame in those that fear God These were the actions of Ezra when he was bewailing the sins of others and this made him so resolute and active in the reformation that is described in the next Chapter Their love begets sorrow and their sorrow care Who would not seek to redress the evil which is burthensom to him Many times the world is angry because we are so clamorous for reformation and repentance You have liberty enough say they and may serve God in your own way and go to Heaven quietly why should you trouble your self about others But can a man that grieveth for the abominations of the times be silent till they be redressed A Christian is troubled about the salvation of others to see so many thousands of souls carried to Hell by Droves and hurried to their own destruction Can pity and remorse behold this without care and endeavours with God and man to get it remedied Certainly the Children of God are not impertinently active and pragmatical Publick reformation is not only a relief to their souls but to their bowels They are troubled therefore thirst and long to see it redressed 2 Cor. 7. 11. Godly sorrow saith he what carefulness it wrought in you He speaketh of their publick Church sorrow Till they mourned they neglected the discipline of the Church and let incest go without censure Oh my Brethren until we mourn for publick Disorders we shall not mourn over one another We think 't is enough to keep our selves free and to make a little Conscience of our own ways Always private sorrow will beget publick care If thou hast wept sore in secret places thou wilt be earnest with God and man to remove the occasion of thy grief Thirdly The Lord requireth this to keep our hearts the more tender and upright 't is an act God useth to make us more careful of our own souls to be troubled at the sins of others at sin in a third person It keepeth us at a great distance from a temptation This is like quenching of fire in a Neighbours house before it comes near us Thou runnest with thy Bucket There is no way to keep us free from the infection so much as mourning The soul will never agree to do that which grieved it self to see another do And as it keepeth us upright so also humble fearful of Divine Judgment tender lest we our selves offend and draw down the wrath of God He that shruggeth when he seeth a Snake creeping upon another will much more be afraid when he cometh near to himself In our own sins we have advantage of Conscience scourging the Soul with remorse and shame In bewailing the sins of others we have only the reasons of duty and obedience They that fight abroad out of love to valour and exploits will certainly fight out of love to their own safety at home So God would have us more abroad more against the sins of others that our hearts may be more set against those sins with which we our selves are apt to be foyled Secondly This is their disposition as well as their duty it must be so and it cannot be otherwise with the Children of God for several reasons First From the tenderness of Gods Glory which is more dear to them than all their own interests A Christian hath a great affection to the Glory of God is very tender of that he cannot endure it should be violated for his heart will even break within him Can a man see an injury done to a person whom he loves and not be troubled Jesus wept for Lazarus because he loved him and they say Behold how he loved him Iohn 11. 36. They that love God can they hear his great name rent with so many blasphemies So many affronts put upon his Grace the Laws of God trampled under foot and not lay it to heart Gods Glory is more dear to them than their own lives They had neither had any standing in Nature nor Grace had it not been for the Glory of God God made all things for himself therefore when the Name of God is violated his Authority despised his Laws broken and set at nought and no more regarded or esteemed than a Ballad or a Song they cannot but express their tenderness and great affection to God
that scoff at the Mourners in Zion they count it melancholy and mopishness to be so often and seriously humbling themselves before the Lord. The world deals perversely with the people of God they provoke their sorrow and then upbraid them with it You should bear them company mourn with them pine in consort with those Doves of the Valleys Better be a Mourner than a Mocker and Scoffer Others there are that yet can make a shift to hold out some profession of Religion yet can delight in the company of prophane carnal persons Would a man willingly put himself upon occasions of grief Are you like Lot whose soul was vexed day by day Do but consider how much your temper differs from theirs David saith Psal. 119. 115. Depart from me ye evil Doers Others there are that by censures and bitter invectives seek to make the Sinner rather than the sin more odious This is to exercise malice and pride not Christian affection We should not censure but mourn Tears flow from charity censures from pride and by this means you lose a duty for a sin which is a sad exchange Others again are apt to laugh at them and to make sport with the sins of others but do not mourn This is a vile abuse and yet we are many times guilty of it Men laugh at drunkenness and make the slips of others matter of boasting and vain talk This should rather set our hearts a bleeding and mourning He were a monster rather than a man that could see a man take a fall even to the breaking of his back or neck and turn it into a jest or a man wound himself and he make a sport of it And shall we be more kind to the bodies than to the souls of men Oh consider the danger of these practices as much as in him lyeth he hath put himself into Hell and wilt thou laugh at it Use 2. Is Tryal Are we so tenderly affected I know every one is not of a like tender constitution and cannot weep rivers of tears but tell me or rather tell God I cite thy Conscience to make answer to God When thou didst ever go aside into thy Closet or some secret place to lay to heart the dishonour done to God or the affronts put upon his Grace Do not tell me thou hast declaimed against the sin of the times that thou hast not cried up a confederacy with them that cry up a confederacy against God There may be somewhat of faction and interest and obstinacy in those things but when hast thou mourned and wept sore in secret places Do not tell me that thou hast joyned in publick Fasts Hasty and transient sighs do not wound the heart Hast thou ever done it in secret or hast thou often done it It may be thou hast resented injuries and spread them before God and so there is a spirit of self-love and revenge that breaths into thy prayers Men will be hot in their own cause but what hast thou done in this Duty 'T is a plain question and therefore I hope it will have the more force upon the Conscience True zeal for injuries done to God would ease it self by tears rather than anger True Penitents will not satisfie themselves only with publick humiliation to which Law custome and example may draw them but will make conscience of this Duty in their Families yea in secret where no eye seeth them but Gods mourn apart Zech. 12. 12 13 14. and bring home publick provocations to their own doors Ier. 11. 17. Use 3. Is to exhort you to get this practice and to get this disposition of the Saints 1. There is a great deal of need to practise it now whether we look upon the sins or dangers of the Nation the sins such horrid blasphemies and reproaches cast upon Gods Servants his Ways Truths Doctrines according to godliness I think in the wisest judgment that a man can make never was there such a dangerous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and temper of any Nation as of ours at this time Never were sins boiled up to such an height and consistency as now such snarling at reformation that was hopefully begun Now sin walketh in the Streets with a bold face drunkenness swearing and prophaneness seem to triumph and with the more pretence because the stricter sort have so much dishonoured God and Religion Church-affairs are much out of order And for our dangers we hear again of wars and rumours of wars and God knoweth what may be the issue and effect of them Acts 13. 41. Behold ye despisers and wonder and perish for I work a work in your days a work which ye will in no wise believe though a man should tell you of them The danger of a Nation doth not lye in outward probabilities so much as in the threatnings of the word He alludeth to the horrible devastation of Iudea by the Chaldeans and applyeth it to the despising of the Gospel Would any believe that the Temple and City should be destroyed and the people of God carried captive that not one should remain yet this came In the time of Noah when they abounded in all things who would have thought of a Flood Many would say as that Nobleman If the Windows of Heaven were opened how could this be Who would have believed the horrible dissolution by the Romans or thirty years agone that which is now faln out in Germany Never think that our Armies and Forces are so strong as to withstand the threatnings of the Gospel for our horrible contempt God may blow upon all these props in an instant Therefore weep and mourn for the pride and rebellion of the Daughter of your people So for our private place What sins are there among us Some have withstood the ways of God though they have had convictions yet held out against them Some are prophane many defects in all Orders Paul was mightily troubled because the Church of Corinth was so much out of order he bewailed it with many tears 2 Cor. 2. 4. Out of much affliction and anguish of heart I wrote unto you with many tears So may I speak and you think of these things 't is time to mourn By way of motive consider First This is the best way to enter our protestation and dissent against the iniquity of the times When we cannot help a thing 't is good to retract it and commit it by tears to God for then it shall not be laid to our charge When the Corinthians mourned for incest committed among them and sorrowed with a godly sorrow 2 Cor. 7. 13. Ye are verily clear in this matter many of them did not only not approve but abhor that foul act before but they were not clear till they mourned and purged the Church from the imputation So you are not clear till you have done this Duty Secondly God may take occasion to punish you from their sins We are all Fuel fit for the burning Gods dispensation is not unrighteous as
difficult grievous and irksome to you 'T is love maketh all things pleasant and easie and to go on roundly 1 Iohn 5. 3. For this is the love of God that we keep his Commandments and his Commandments are not grievous A love to the Commands of God will make us do them with chearfulness VVhen a man loves God it will be no grievous thing to serve him 'T is said in the 4th of Nehemiah and the 6. That the Building went on because the People had a mind to the work The building of the Temple was a difficult task to remove the rubbish and carry on such a vast piece of work But they had a mind to the work and then it went on Love to any thing makes it go on sweetly and chearfully as we use to say so in Gods service if we love the work we cannot count it difficult 3. You will never be constant with God without this love An unwilling servant is ever running from his work and he that hath not an heart fixed and set will find discouragement enough in heavens way They fell off that received not the Truth in the love of it 2 Thess. 2. 10. Fear hath Compulsion in it but it will not hold when the fear is worn of but love is a lasting affection when your hearts love holiness and and you love the work for the works sake Third Consideration 'T is not enough to love the word but we must look after the grounds and reasons of this love 1. Because a true love to the word is not blind but rational and may be justified Matth. 11. 19. Wisdom is justified of her Children All that love God and his Truth are able to plead for it If you are not able to shew your grounds and reasons for your love to the word your love is but customary Phil. 1. 9. I pray that your love may abound in all knowledge and judgment Such a love and zeal is commendable as hath a proportionable measure of knowledge going along with it When the Spouse had spoken so much of her beloved the question is propounded Cant. 5. 9. What is thy beloved more then another beloved that thou dost thus charge us Christians should be able to say what is their Christ and what is the Religion they do profess that there 's more in their Religion then in all Religions in the World 2. Because many love it upon wrong reasons there may be a natural and carnal love to spiritual things Look as a religious man in outward things rejoyceth spiritually so a carnal man in spiritual things rejoyceth carnally So Herod rejoyced in Iohns preaching with a humane passion Mark 6. 20. As he was a plausible preacher and a rare and pregnant interpreter of the Law This was but a carnal affection that is thus They may be pleased with notions and elevated strains of wisdom I remember a Moralist gives this similitude A Gallant going into a Garden prizeth Flowers altogether for the beauty of them but a Physician he looks after their use and vertue in Medicine but they both go to look after Flowers So a Godly man delights in the word of God 't is that he may be brought under the power of it and made more holy and heavenly minded But others go to hear an Argument rationally traversed or to hear Cadences of speech and pleasant language 'T is not enough to take a liking to things but we must know why Nay let me tell you that meer forreign and external reasons may sway us to delight in the word when Religion is in request and groweth in fashion and becometh matter of reputation 't is no great matter to be an honourer and admirer of it Simon Magus will be a disciple and turn Christian too when the whole City of Samaria listened to the Apostles and embraced their Doctrine Acts. 8. When there was so great an outward affluence 3. The more we view the grounds and reasons the more our love is encreased 'T is clear the Will and Affections are moved by the understanding and that Ignorance is the cause of the Contempt of the Lords grace If thou knewest the Gift Iohn 4. 10. We Love and Fear and Hate and Joy according to the apprehensions that we have of things And therefore the more knowledge we have the more love Phil. 1. 9. I pray that your love may abound in all Knowledg if thou dost not encrease in knowledge thou wilt never increase in affection 2 Pet. 1. 2. Grace and Peace be multiplyed unto you by the knowledge of God and Iesus Christ our Lord. Now The more these grounds and reasons are drawn forth in the view of Conscience the more thy love is stirred as the more we beat the steel upon the flint the more the sparks fly out Fourth Consideration Of all the grounds and reasons of our love to the word of God the most noble and excellent is to love the Word for its purity 1. Because this sheweth indeed that we are made partakers of the divine Nature 2 Pet. 1. 4. For I pray you mark when we hate evil as evil and love good as good we have the same love and hatred that God hath It sheweth that the soul is changed into the likeness of God when we love a thing for its purity God hath no interest to be advanced by the Creature he loves them more or less as they are near or further off from his glorious being When once we come to love things because they are pure 't is a sign that we have the same love that God hath 2. This argueth a sutableness of heart to what God requireth for things affect us as they sute with us They that are after the flesh savour the things of the flesh Rom. 8. 5. The pure will only delight in pure things but Swine delight in puddles they that have the Spirit of the World they must have worldly pleasure and honour but the pure will delight in the word of God 1 Cor. 2. 14. The natural man receiveth not the things of God and because they are not sutable to him First We love things as sutable to our necessity and then we love them upon interest and afterwards as sutable to our disposition Now it argueth a good frame of heart and a deep sense of Gods interest when we love the word because 't is so pure A man first loves the word customarily because he is born there where that Religion is in fashion and then when he beginneth to have a Conscience he loveth it for pardon and peace as it offers a Saviour his own happiness self love puts him upon seeking after God then afterwards his heart is suted to Gods Will and there is something of kin in his heart to the Will of God revealed without and he loveth it for its suitableness of Nature unto the Will of God 3. To be sure this love is no way questionable but is an undoubted Evidence of right and sound love to
the Creature in appointing him such a law God hath the greatest Right and Authority to Command Isa. 33. 22. The Lord is our Iudge and our Law-giver 2. That there is not only direction given to us but an Obligation laid upon us There is this difference between a Law and a Rule a bare Rule is for Information a Law for Obligation So herein the Word of God agrees with a law 't is not only the result of Gods Wisdom but the effect of his Legislative Will He would not only help and instruct the Creature in his Duty but oblige him by his Authority Decretum necessitatem facit exhortatio liberam voluntatem excitat saith the Canonist Exhortation and Advice properly serveth to quicken one that is free but a decree and a law imposeth a force a necessity upon him So Hierom lib. 2. contra Iovin Ubi consilium datur operantis arbitrium est ubi praeceptum necessitas servitutis A Counsel and a Precept differ a Precept respects Subjects a Counsel Friends The scriptures are not only Gods Counsel but his Precept There is a Coactive power in his laws God hath not left the Creature at liberty to comply with his Directions if he please but hath left a strict charge upon him 3. Every law hath a sanction otherwise it were but an Arbitrary Direction the Authority might be Contemned unless it hath a sanction that is confirmed by Rewards and Punishments so hath God given his law under the highest penalties Mar. 16. 16. He that Believeth shall be saved and he that Believeth not shall be damned Gal. 6. 8. If ye sow to the Flesh of the Flesh ye shall reap Corruption Rom. 8. 13. If ye live after the Flesh ye shall die God telleth them what will come of it and commandeth them to abstain as they will answer it to God at their utmost peril The Obligation of a law first inferreth a fault that is Contempt of Authority so doth Gods as 't is his law and so will infer a fault in us to break it And as we reject his Counsel it inferreth Punishment and the greater Punishment the more we know of Gods law Rom. 2. 9. Tribulation Wrath and Anguish upon every soul that doeth evil upon the Iew first and also upon the Gentile Why the Iew first They knew Gods Mind more Clearly 4. A sanction supposeth a Judge who will take an account whether his law be broken or kept otherwise all the Promises and Threatnings were in vain The law that is the Rule of our Obedience is the Rule of his Process so the Word of God hath this in common with other laws therefore God hath appointed a Judge and a Judgment-day wherein he will judge the World in Righteousness by the Man whom he hath appointed and 2 Thes. 1. 8. He will come in flaming fire to render Vengeance on all them that know not God and obey not the Gospel According to the law they have been under Gentiles Christians they must all appear before the Lord to give an account how they have observed Gods law Now in patience he beareth with men yet sometimes interposeth by particular Judgments but then they shall receive their final Doom 2. Let us see wherein they differ from ordinary laws among Men. 1. Man in his laws doth not debate matters with his Subjects but barely injoyneth and interposeth Authority but God condescendeth to the Infirmities of Man and cometh down from the Throne of his Sovereignty and reasoneth and perswadeth and prayeth Men that they will not forsake their own Mercies but yield Obedience to his laws which he convinceth them are for their good Isa. 46. 8. Remember this shew your selves Men bring it to mind again ye Transgressors Isa. 1. 18. Let us reason together saith the Lord. God is pleased to stoop to sorry Creatures to argue with them and make them Judges in their own Cause Micah 6. 2 3. he will plead with Israel O my People what have I done unto thee And wherein have I wearied thee Testifie against me He will plead with Israel about the equity of his laws whether they are not for their good 'T is a lessening of Authority for Princes to Court their Subjects they Command them but God will Beseech and Expostulate and Argue with his People 2 Cor. 5. 20. He draws with the Cords of a Man sweetly alluring their hearts to him 2 The laws of God bind the Conscience and the Immortal Souls of Men the laws of Men only bind the Behaviour of the outward Man they cannot order the Heart God takes notice of a wanton glance of an unclean thought a carnal motion Matth. 5. 28. Mens Words and Actions are liable to the laws of Men they cannot know the Thoughts but the law of God falls upon the Counsels of the Heart Rom. 7. 14. For I know that the law is Spiritual but I am Carnal Heb. 4. 12. It is a discerner of the thoughts and intents of the heart 3 The law of God Immutably and Indispensibly bindeth all men without distinction no man beggeth exemption here because of their condition there is no Immunity and Freedom from Gods Law Men may grant Immunity from their laws 1 Sam. 17. 25. He will make his fathers house free in Israel Mens laws are compared to spiders Webs the lesser flies are intangled great ones break through God doth not exempt any Creature from Duty to him but speaketh Impartially to all 4 Mens laws do more propend to Punishment than they do to reward For Robbers and Manslayers Death is appointed but the innocent subject hath only this reward that he doth his Duty and escapeth these Punishments In very few cases doth the law Promise Rewards the inflicting of Punishments is its proper work because its use is to restrain Evil but Gods law propoundeth Punishments equal to the Rewards Eternal life on the one hand as well as Eternal death on the other Deut. 30. 15. See I have set before thee this day Life and good Death and evil because the use of Gods law is to guide men to their Happiness This should be much observed 't is legis candor the Equity and Condescension of Mans law to speak of a Reward it commands many things forbids many things but still under a penalty that 's the great design of mans Power in very few cases doth it invite men to their Duty by a Reward only in such cases when every good man would not do his Duty 'T is more exact and vigilant in its proper and natural work of punishing the disobedient that wickedness should not go unpunished the common Peace requireth that but that good should be rewarded there is no humane necessity Humane laws were not invented to reward Good but prevent Evil. Use. Let us humble our selves that we bear so little respect to Gods Word that we so boldly break it and are so little affected with our breaches of it do we indeed consider that this is Gods law The greatest
escape was some while after 2 By giving in spiritual Manifestations to the Soul though he doth not give the particular Mercy prayed for As when upon the prayer he reviveth the soul of him that prayeth Iob 33. 26. He shall pray unto God and he will be favourable to him and he shall see his face with joy The Lord giveth them the light of his Countenance and special discoveries of his love or support till the Mercy come Psal. 138. 3. In the day when I cryed thou answeredst me and strengthenedst me with strength in my Soul Support is an Answer such an Answer had Paul My Grace is sufficient for thee Or when the heart is quieted though we do not know what God will do with our requests yet satisfied in the discharge of our Duty and that we have commended the matter to God So it is said of Hannah When she had prayed her Countenance was no more sad 1 Sam. 1. 18. And Phil. 4. 6 7. Be careful for nothing but in every thing by prayer and supplication with thanksgiving let your requests be made known to God and the peace of God which passeth all understanding shall keep your hearts and minds through Iesus Christ. Sometimes by a secret Impression of Confidence or a strong inclination to hope well of the thing prayed for Psal. 6. 8. The Lord hath heard the voice of my weeping Or Experiences as they that travailed to Ierusalem passing through the Valley Baca they met with a Well by the way Psal. 84. 6. a sweet refreshing thought or some help in the Spiritual Life by serious dealing with God some Consideration to set you a work or some new ingagement of the soul to God as a recompence of the Duty some Principles of Faith drawn forth in the view of Conscience not shewed before Some truth or other presented with fresh Life and vigour upon the heart 3. Sometimes by way of Commutation and Exchange and so God doth answer the prayer though he doth not give the mercy prayed for When he giveth another thing that is as good or better for the party that prayeth though not in kind the same yet in worth and value as good This Commutation may be three wayes First In regard of the Person praying David fasts and humbleth and melteth his soul for his Persecutors Psal. 35. 13. and it returned into his own bosom was converted to his own benefit his fasting had no effect upon them but his Charity did not lose its reward David prayeth for his first Child by Bathsheba but that Child dieth and God giveth Solomon instead thereof 2 Sam. 12. 15. Noah Daniel Iob shall save their own Souls Ezek. 14. 14. Your peace shall return to you again Luk. 10. 5 6. the Comfort of discharging their Duty Secondly In regard of the matter Carnal things are begged and Spiritual things are given Acts 1. 6 7. The Apostles asked him wilt thou at this time restore the kingdom to Israel They did not receive the Kingdom to Israel but received the promise of the Spirit Moses would fain enter into Canaan with the People Deut. 3. 23 24. And God said let it suffice thee speak no more of this matter but God gave him a Pisgah sight and ease of the trouble of Wars We would have speedy riddance of Trouble but God thinketh not fit as showers that come by drops soak into the Earth better then those that come in a Tempest and Hurricane We ask for Ease in Troubles and God will give Courage under Troubles Lam. 3. 55 56 57. I called upon thy name O Lord out of the low dungeon Thou hast heard my voice hide not thine ear at my breathing at my cry Thou drewest near in the day that I called upon thee thou saidst Fear not His gracious and powerful Presence in Trouble was enough Christ was heard in that he feared Heb. 5. 7. not saved from that Hour but supported and strengthened in it Iob sacrificed prayed for his Children when they were Feasting Iob 1. 5. and though they were all destroyed God gave him Patience verse 22. for in all that befell him he sinned not nor charged God foolishly Thirdly In regard of means we pray such means may not miscarry God will use other As Abraham would fain have Ishmael the Child of the Promise but God intended Isaac Gen. 17. 18. O that Ishmael might live before thee Thus doth God often blast instruments we most expect good from and maketh use of others to be Instruments for our good which we did least expect it from God may give us our Will in Anger when the Mercy turneth to our hurt Therefore the kind of Gods Answer must be referred to his own Will in all things for which we are not to pray Absolutely and when we have discharged our Duty endeavoured to approve our Hearts to God take what Answer he will give Doct. 2. From the manner of praying with the whole Heart the Saints have the more confidence of being heard in Prayer David alledgeth his crying with the whole heart as an hopeful intimation of a gracious Answer 1. Because a Prayer rightly made hath the assurance of a Promise the Promise is Ioh. 16. 24. Ask and you shall receive that your joy may be full Now this beareth no exception but that we ask according to his Will 1 Ioh. 5. 14. Si bona petant boni bene ad bonum Good men asking good things in the name of Christ for a good end thou canst not miss 2. Where there is sincerity and fervency we have two witnesses to establish our Comfort and Hope the Spirit of God that knoweth the deep things of God and the Spirit of Man that knoweth the things that are in man Gods Spirit who stirreth up these groans in us Rom. 8. 26 27. He that searcheth the heart knoweth the mind of the Spirit because he maketh intercession for the Saints according to the will of God And the Testimony of our own Spirits that we have done our part and discharged our Duty and so have true Joy and Confidence Iob 16. 19 20. My witness is in heaven and my record is on high My friends scorn me but mine eye poureth out teares to God 3. God doth not use to send them away comfortless that call upon him in spirit and truth because by one grace he maketh way for another by the grace of Assistance for the grace of Acceptance Psal. 10. 17. Lord thou hast heard the desire of the humble thou hast prepared their heart thou wilt cause thine ear to hear Where God hath given an Heart to speak he will afford an ear to hear for God will not lose his own work he cannot refuse those requests which are according to the direction of his Word and the motions of his holy Spirit when they are brought to him Use. This exhorteth us to look more after the manner of praying An earnest and sincere prayer cannot miscarry judge by this and you cannot want
But what is corrupt Communication Answ. 1. Obscene Scurrilous Discourse When the Heart is filled with such corrupt Stuff the Mouth will be apt to vent it So Col. 3. 8. Put away filthy communication out of your mouth Sins of the Tongue and outward Man must be abstained from as well as Sins out of the Heart That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that filthy speaking rotten speech is one of the great sins of the Tongue When we speak of those things which belong to Uncleanness this is quite unbeseeming the purity and cleanness of Christians the heart of Man being as powder to the fire easily taken with such Temptations 2. Calumnious and Censorious Discourses when we cannot meet together but we must be speaking of others suggesting evil against them blemishing their Graces or carping at their Weaknesses or aggravating their Sins or divulging their secret Miscarriages beyond what Christianity requireth This sin the Scripture brandeth as mischievous to our selves and others Our selves Iam. 1. 26. If any man seemeth to be religious and bridleth not his tongue this mans religion is in vain Censuring is a pleasing sin very suitable with corrupt Nature but yet it is a bad sign 't is made to be the Hypocrites sin who being acquainted with the Guile of their own Spirits are apt to suspect others and deprave their best Actions and upon the ruin of other mens Credit build their own Reputation for Religion And 't is mischievous to others and against that Justice and Charity which we owe to them Prov. 20. 22. The words of a talebearer are as wounds and they go down into the innermost parts of the belly They wound mens Reputation unperceivably and secretly striketh them with a blow that smarts not for the present but destroyeth their service at least to such as receive these privy defamations and whisperings and 't is more craftily carried when they Wound while they pretend to Kiss and make their Praise but a preface to their reproach and as an Archer draweth back his hand that the Arrow may fly with the more force They say he is this and that but c. 3. Proud and Arrogant speaking when all our Discourse is a Self-boasting the Pride of the heart sometimes shooteth out by the Eyes and therefore we read of haughty Eyes and a proud Look but usually 't is displayed in our Speech in a proud Ostentation of our own worth and Excellency 1 Sam. 2. 3. Talk no more so exceeding proudly let not arrogancy come out of your mouth When I cometh in at every sentence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wanteth not its vanity Prov. 25. 27. For men to search their own Glory is not Glory All their Discourses is to set off themselves and to Usher in something of themselves and if Religion be talked off 't is to commend their own knowledge and their own Notions or their own endeavours for Christ or to blemish others that they may shine alone 4. When Anger sets us a discoursing therefore the Apostle saith Eph. 4. 31. Let bitterness and wrath and anger and evil speaking be put away from you with all Malice Where there is bitterness or a secret smothered displeasure or alienation of affection it soon breaketh out into rage which if an impetuous rage or passionate commotion that produceth Anger or a desire of Revenge Anger produceth Clamour or boisterous Words loud Minaces and Brawlings or inordinate Speechs which are the black smoak whereby Anger and Wrath within doth first manifest its self then Clamour produceth evil speaking which are disgraceful and contumelious speeches therewith the Party incensed doth stain the Reputation of him with whom he is Angry and then Malice is rooted Anger and continued Wrath Now all these should be put away Christians should have nothing to do with them but that we have in hand is disgraceful and Contumelious speaking as it is the result of Anger Wrath and Malice either by open railing or derision and jearing at their sins and infirmities to shame them or by Imprecation and Cursing and wishing Evil to them All which is contrary to that meekness and love which should prevail in the hearts of Christians As Saul in his Anger called Ionathan 1 Sam. 20. 3. Thou son of the perverse and rebellious woman in his raging fit he blemisheth his own Wife of whom we hear elsewhere no such Imputation Thou art more likely to be a Bastard than my own Son Frantick words all Interpreters think them to be This is a taste of that Prophane discourse which is forbidden to Christians Now the Reasons of it are these 1. Because this allowed and habituated argueth a rotten and unrenewed Heart Matth. 12. 34. Out of the abundance of the heart the mouth speaketh Words much discover the temper of the Heart there being a quick intercourse between the Heart and the Tongue 2. Because 't is noisome and offensive to honest Ears 't is not a speech that hath any Grace or Comliness in it Col. 4. 6. Let your speech be alwayes with grace 3. 'T is contagious and infectious to ordinary Hearers especially to Children and weak ones 1 Cor. 15. 33. Evil Words corrupt good manners We convey our Taint 4. Sinful Vain and Frothy Discourse doth make the Heart more Vain Perverse and Wicked while the Corruption that is in it doth strengthen itself by getting vent when the sparks fly abroad of the fire kindled in our Bosoms a man waxeth worse and worse his Reverence of God is lessened and weakened as he hath dared to give vent to his Sin and Folly and is more imboldened to sin again Matth. 15. 19 20. For out of the heart proceed evil Thoughts Murthers Adulteries Fornications Thefts False-witness Blasphemies these are the things which defile the man Evil-speaking is one thing mentioned and it layeth men open to Satan therefore as the Heart should be kept from framing such Conceptions so the Tongue from uttering them for so they prove more dishonourable to God hurtful to our selves and offensive to others 5. I will venture at one Reason more against Prophane Discourse it grieveth the Spirit Eph. 5. 29 30. Many by their obscene putrid and carnal Discourse intend no further than to make themselves merry jovial and glad Hos. 7. 3. They make the King glad with their wickedness and the Princes with their lies saith the Prophet Yet alass 't is but a poor sport and will prove so in the end for it draweth God to be against them the Holy-Ghost is displeased and grieved with it these things being against his Light Motions and Directions and so an offence to him which a tender Conscience is soon sensible of 2. Not Idle Discourse which tendeth not to the Glory of God and the Edification of our Neighbour We should have an eye to the good of those with whom we speak so as to edisie them with our speech for Christ telleth us that we must give on account to God not only for Words but even for
like lost Sheep We have not alwaies so clear and so deep a sense of our duty as we ought and find not such lively Powerful and Effectual thoughts of God and Heavenly things and so clear a sense so that the directive part fails us Then for our Wills which should command us where the Imperial Power resides they are imperfect There is I confess in the Regenerate a sincere Will to please God in all things but it is not a perfect Will so that our Willing and Nilling our Consent and Dissent is not so powerful as it ought to be but the Will being tainted by the Neighbour-hood of a distempered sense it yields a little and bends to the Flesh and gives way to Evil and many times it opposeth that which is good at least we are often overtaken in a Fault being inconsiderately and suddainly surprized as the Apostle useth that expression Gal. 6. 1. If a man be overtaken in a fault Though a Regenerate man hath a new Light put into his mind he is renewed in the Spirit of his mind though he hath a new bent and biass put upon his heart yet the Imperial and Directive Power have Flesh in them still and the Wisdom of the Flesh is so ingrain'd and kneaded into our Natures that it cannot be totally dispossessed no more then we can sever the Leven and the Dough when once they are mingled together If there be a defect in the Governing and Leading part of the Soul there will be disorders in the Life and Conversation Come we now from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the leading faculties to the faculties which should be commanded and directed Alas they are by sin grown Obstinate and Masterly and are so eagerly set upon their objects carnal vanities that they will not be reclaimed but rebel against the Direction of Conscience and inclinations of the renewed Will The Apostle speaks of a Law of his Members warring against the Law of his Mind Rom. 7. 23. In the lower in the more sensitive faculties there is much head-strong opposition against the directions of the Will We have but a slender feeble Guide The leading part of the Will is defective and thereis much of the Wisdom of the Flesh there 'T is a trouble to the Flesh to be restrained from what it desires and inclines us to as a head-strong Horse is loath to be governed therefore we yield and suffer our selves to be transported and led away by our passions and carnal affections Now though the rebellious and disobedient disposition of the Appetite and Senses is in a great measure broken and subdued in us by the Power of Grace yet the best have somewhat of inordinate sensuality and weakness and being imperfect are tempted by the World and Sense as well as others Well then ever weigh in your mind for your direction these two grand Reasons of all the weakness that is in the Saints there is the debility and the weakness of the Leading and Commanding part and the rebelling of the inferiour faculties which should be Ruled and Commanded 1. The Debility and Weakness of the Leading and Commanding part of the Soul And thence is it that we are so inconsiderate so dull of apprehension have such dark and ineffectual thoughts of God and Heavenly things and thence is it that the Will doth not so potently and rulingly Command the directive faculties but is apt to yield to that it doth not stand upon its Authority as it was wont to do 2. The other part is the Rebellion of the Inferious faculties and stubbornness of our sensual and carnal inclinations Look as in a Kingdom and Common Wealth where are Rebellious Subjects and a Feeble Empire things must needs run into disorder so here the Reyns are managed very weak there 's a Feeble Empire in the Soul and here are strong Rebellioâ—…s desires not easily controul'd and so draw the Soul away To make this more evident a little I shall shew the order of all Humane Operations if rightly constituted Their actions are Governed in this manner The Understanding and the Conscience they are to guide and direct the Will the Will according to right Reason and Conscience moves the Affections the Affections according to the Councel and Command of the Understanding and Will move the Bodily spirits the Bodily spirits they move the Senses and Members of the Body but now by Corruption there is a manifest Inversion and Change for Bodily pleasure doth affect the Senses the Senses corrupt the Phantasy the Phantasy moves the Bodily spirits and by them the lighter part of the Affections the affections by their violence and inclination Captivate the Will and Blind the Mind and so the Man is carried head-long to his own destruction Now though this servitude be in a great measure broken in them that are called into the Liberty of Gods Children they are not Slaves to their Lusts and the vain pleasures of this Life Yet too too often the Senses are too Masterly and too too often transmit Objects into the soul in a Rebellious way against the command of Sanctified Reason and Conscience Affections are stirred by Thoughts and Thoughts by Objects thus represented I am the larger in this that you may more perfectly understand the Reason of the Weakness of the Saints 2. The violence of Temptations As Sheep may be driven out of the Pasture by the Wolfe so is a poor Soul hurried into Evil to commit known Sin or omit known Duty by the incursion and shock of Temptations though for the main he doth adhere to Christ by Faith Love and New Obedience Thus Peter was drawn to deny Christ and many are drawn in the violence of a passion to do things which their Hearts do utterly condemn and disallow In a storm it is hard for a skilful Pilot to stear aright and though it be dangerous to dash against the Rocks yet Christians come off without a total Shipwrack though they may be sore bruised and battered In such hurries Gods Children may go astray but God will not suffer them to be totally lost David wandred far as well as Saul but God sought David again he would not lose him so A strong Temptation may drive us out of the way as sheep when Thieves come are driven out of the Fold whither else they would not have gone 3. The Lord may withdraw himself for just and wise Reasons and then when the Shepherd is gone aside we have neither Wisdom to direct our selves nor Strength to defend our selves As when Moses went away for a while how soon did Israel corrupt their way So if God be gone we see how little we can keep our selves God left Hezekiah to try him 2 Chron. 32. 31. God will shew us what is in our hearts and that our standing is not of our selves We represent our selves to our selves in a feigned likeness and therefore God will truly shew our selves to our selves we do not know what pride and passion and carnality lies hid
we fail in particular application as the Heathens that knew there was a Divine an Eternal and Almighty Power in general yet were vain in their imaginations in their discourses and practical inferences Or if we should know how to use thâ—…se Truths if we know them habitually yet we do not actually consider here 's a great part of mans misery being hurried by a multitude of business or violence of Temptation that being laid asleep by the pleasures of the Flesh many times fall off Though men have a perfect knowledge of their Duty and how to apply it habitually yet actually do not consider their sin carries them away they consider not that they do evil Eccl. 5. 1. Thus for the understanding 2. Our Affections they are so apt to be led by Sense and not by right Reason that there 's many times great danger that in seeing we should not see lest seeing knowing and approving that which is better we should embrace and follow that which is worse act contrary to our Knowledge and Conscience Rom. 2. 18. Thou approvest the things that differ yet doest thus and thus Many have an approbation yet cannot bring forth Grace to victory cannot govern their hearts according to their speculative approbation Now if a man be such a blind indigent Creature it is his Wisdom still to look out of himself to lift up his Eyes to God that is the God of our salvation and our guide and defence all our Confidence must be in him IV. We learn hence the encouragement which one hath who is right for the main but hath run into some Errors of Life to apply himself to God to remedy that evil as the good shepherd who must seek the lost sheep and reduce him into the right way Here let me shew two things First Who are those that are right for the main and may look upon their sins as particular errors and frailties Secondly What encouragement they have to apply themselves unto the Lord. First Who are those that are right for the main and whose sins are infirmities such as Davids are represented to be here in this Text. for I will go no farther then the Text. To represent that in five things 1. Such as have a Conscience an awful sense of their Duty I do not forget thy precepts He had transgressed some of Gods Commandments but still he had a sense of his Duty that was kept alive in his heart that awakened him to return again to the Lord. 2. Such as have an habitual will to keep the Commandment of God though there be failings as David when he asks for his Servant seek thy Servant he acknowledged his Duty still Gods Children may sometimes go astray but not totally and finally They never fall so but there remains something that maintains Gods interest in the Soul 1 Iohn 3. 9. He that is born of God doth not commit sin he cannot sin c. he doth not sin so as to lie in sin the seed of God still remains and so is more easily reclaimed then others Look as in Nebuchadnezzars Vision there was represented a Tree that was to be cut down by the Watchman but yet the stump of the roots remained in the Earth Dan. 4. 23. that is in his melancholly when he crept of all four like Beasts I suppose there was not a transformation into a Beast he did lodg in the Forrest among Beasts and eat their kind of Food yet there was a stump of this great Tree that should bud and scent again there was a stock of humane nature that should recover and shew it self again So here though a Child of God behave himself like a bruit Beast and be mastered by his sense yet the root of the matter is still in him there is something that will put forth it self again Or as a spinster leaves a Lock of Wool to draw on the next thread so there is something left they do not wholly cast off the fear of God nor the Yoke No their souls are habitually bent to please God more then they are to sin I am thy servant 3. As here 's a Conscience of his Duty and an habitual will to serve God so here 's a broken hearted confession of his Error I have gone astray like a lost sheep and so a repentance of the sin committed It is grievous to a Child of God in the remembrance of it the sin is thereby more mortified and subdued 4. Here 's an unfeigned desire to return to his Duty and Grace humbly sought that he may be set in joint again Lord seek thy servant He would not remain in this condition still his desire was to do the Will of God and to live in no neglect and therefore he complains of his straying Disposition and would fain have it cured Lord seek thy servant 5. The Conscience of his sincerity was not wholly lost Mark not only the Conscience of his Duty but of his sincerity for he prays still to be sought as a sheep belonging to the Fold I am thine though I am gone astray Ioh. 10. 3. The sheep hear his voice Now this Evidence was yet left I am Lord thy servant and I do not forget thy Precepts He was willing to hear the Voice of God In grievous falls â—…is otherwise If a man fall grievously this doth not relate to any grievous fall then all were to begin anew that robs all our peace as David Lord create in me a clean heart Psal 51. 10. After his grievous fall he speaks as if all was lost David here professeth still his devotedness to God as his servant his love and respect to his Law as his Rule he could own such a thing in it it was an Evil that annoyed him but it had not rifled his Peace Secondly To speak of the Encouragement that we have to go to God if this be our Case as the Man of God here desires the Lord to seek him out and to bring him again into the right way Those that have gone astray yet should not keep off but run to their shepherd Seek thy Servant Why 1. We have a shepherd that loves us whereof he hath given full proof and demonstration in that he dyed for us Ioh. 10. 11. I am the good shepherd that laid down my life for the sheep He is not only the Great shepherd as called sometimes but the Good shepherd gave his Life in a way of Ransom to expiate our sins When he came to seek and save that which was lost his first work was to redeem them by his blood If he could find in his heart to redeem us by his blood and expiate all our faults he will recover us 2. It is one great part of his Office to reduce his People from their stragling Psal. 23. 1. The Lord is my shepherd what then ver 3. He receiveth my soul If the Lord be our shepherd it s a great part of his work to receive our souls We fall into the disease of sin
him 5. when Gods Dispensations seem to tend towards a removing of the Gospel p. 540 Suffering Condition has its peculiar allowances p. 593 Sufferings are not to be drawn upon our selves p. 884 Suitableness of the heart to Gods word p. 863 Suitableness of the word to our Conditions causeth us to remember it p. 600 Suitableness to the Soul p. 97 Superiority of God the Greatest on what Accounts p. 130 131 Superstitious Holiness contrary to Scripture Holiness p. 4 It pleases the flesh it consists in a Conformity to outward Rites and external Mortifications after the Commandements of men p. 4 It makes men ill natured p. 565 139 Superstition and Profaneness are two extremes p. 451 Lords Supper herein we renew our Covenant p. 344 Supper of the Lord. 1. to commemorate Gods goodness 2. to get a renewed taste of it 3. to stir up our love to God p. 476 477 Suppression of Religion plotted by the wicked The means how to suppress it 1. by denying the advantages of Learning 2. by vexing the Profession of Religion p 561 562 Support to be prayed for under affliction as well as deliverance p. 717 why ibid. Supreme Power has two branches Legislation and Iurisdiction p. 877 Surety the notion of a Surety what it implies p. 819 820 God is a sufficient Surety p. 819 820 Surety two fold 1. by way of Caution 2. by way of Satisfaction p. 820 821 Sureâ—…iship for men dangerous unto men p. 821 822 Surfeit of the Gospel discovers it self by five marks 125 126 Suspension of promised mercy 1. that we may be better prepared for it 2. that prayer may be awakened 3. to exercise Faith 4. that patience may have its perfect work p. 548 v. Delays Suspension of promised Deliverance causeth the godly not to suspect the truth of Gods word but their own darkness and unbelief p. 844 Sustaining Grace the safety of Gods people p. 790 Sympathy a Duty though there be no Idiopathy p. 145 v. Fellow-feeling Synonimous words encrease the signification p. 881 T. TAking Occasions to employ ones self about holy things a sign of a gracious heart p. 931 932 Talking of Gods word a Duty why p. 174 Talents encrease by using p. 76 Taste of Gods Love whets the desire and love after more p. 905 Tastes spiritual that it is what it is p. 671 672 673 There is a three-fold use of spiritual taste 1. discerning 2. comforting 3. preserving p. 674 Spiritual Taste its main blessing requires something 1. about the object 2. about the faculty p. 674 675 Teacher Supreme or Subordinate p. 41 841 Teachers have need to be taught of God p. 73 Teacher not needful to make us sin but necessary to make us obedient p. 172 229 Commandements of God make us wiser than our Teacher p. 646 Teachers corrupt and found p. 646 647 Teachings of God inform our Reasons and move the will p. 42 They make Gods word effectual p. 43 841 928 Gods teaching what it is the necessity and benefits of it p. 841 74 75 669 670 it s the ground of Constancy p. 670 It gives Clearness Certainty Efficacy to what is taught p. 1061 We must be taught of God if we would learn Gods Statutes so as to keep them p. 74 111 841 226. God teacheth 1. by common illumination 2 special Operation p. 669 670 Arguments to press us to go to God for his Teaching p. 542 226 229 230 They that would have Covenant-mercy must submit to Gods teaching p. 844 Tears are not absolutely necessary to express mourning for sin p. 929 930 Temporary Grace wherein defective p. 530 1. in the Root 2. in its predominancy over Lust p. 531 Temporary Professors endure but for a while p. 875 Temper of Saints to mourn for the sins of others p. 931 Temporal life a great mercy p. 101 102 Temporal Blessings may be prayed for Reasons p. 922 Temporal Losses should not make us forsake our Duty p. 414 Qu. How we ought to depend on God for temporal supplies p. 322 323 Temporal Deliverances why great Comforts p. 551 Spiritual welfare often concern'd in our temporal p. 922 Temporizing reproved p. 214 Temporal things two reasons why we are addicted to them 1 from corrupt nature 2. Custom p. 249 Temporal good promoted by temporal loss p. 510 Temptations of one kind foil some and those of another kind foil others p. 780 Temptations violent drive from God p. 1104 Temptations arise from good as well as evil things p. 552 Temptations from loss of goods for the words sake ought to be prepared for p. 417 We are not to expose our selves to Temptatious p. 782 Temptations excuse not Cowardise p 871 Temptations to draw us from constant Obedience p. 666 667 They raise Clouds and Mists in the Soul p. 836 The first Temptation of the Devil was to weaken their opinion of Gods loving kindness p. 939 Tenderness of Conscience much impaired by Prosperity p. 462 Tender mercy of God what p. 515 It is the spring of all Comsort and Happiness p. 116 Terms of Salvation not impossible to Grace p. 577 Terrors and Allurements of the world draw us from God p. 1031 Terrors of Conscience bring nigh to the Grave p. 156 Tertullian's Complaint of those Qui Platonicum Arist totelicum Christianismum procudunt christianis p. 889 Testimonies they that keep close to Gods Testimonies are blessed p. 8 Word of God call'd his Testimonies why p. 8. 741 The end of Gods Testimonies is to direct us how to seek God and to bring home the wandring Creature p. 11 Testimonies of God when throughly understood are wonderful in what Respects p. 879 880 881 882 883 Testimonies of God are of everlasting stability c. 1. from the Author 2. their Foundation 3. Use p. 956 957 Thankful Carriage under mercy suitable p. 840 Thankfulness stirred up by the fear of God p. 811 It regards Gods Truth as well as Goodness p. 447 Thanksgiving a special Duty of Gods Children how it differs from praysing God and what it is the objects of it p. 419 It is a Duty 1. necessary 2. profitable 3. delightful p. 420 421 445 446 Publick thanksgiving for private mercies p. 503 Thoughts are the noblest and eldest ofspring of the Soul p. 91 They fall under a Law as well as Actions p. 33 762 Thoughts Words and Actions all judged by the Word p. 39 Thoughts vain expressed by 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Musings 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Devices 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Discourses p. 757 How to be prevented p. 634 They are to be abhorred p. 756 Thoughts of wicked men usually taken up with some of these sins 1. Uncleanness 2. Revenge 3. Envy 4. Pride 5. Covetousness 6. Distrust p. 759 Conscience to be made of vain thoughts why p. 93 760 Threatnings none can threaten like God p. 24 Throne of Justice Grace and Glory p. 954 Throne of Grace threefold ibid. Times for converse with God must be chosen p. 925 What time