their posterity approve the same that is they live by the same Principles are as greedy upon worldly satisfactions as ever those were that have gone before that neglected God and heavenly things and went down to the grave and their honour was laid in the dust Until the Lord take off our heart by the light and power of his grace we remain as sottish and foolish and worldly as they Thus you see how much it concerns you to be right in the notion of true blessedness Doct. 2. That sincere constant uniform obedience to Gods Law is the only way to true blessedness This is called a way and this way is said to be Gods Law and in this way we must be undefiled which implies not absolute purity and Legal perfection but Gospel sincerity and in this way we must walk which notes both uniformity and constancy it must be our course and we must persevere therein Three things need to be opened 1. Speak to the Rule 2. Of conformity to the Rule that it must be sincere uniform and constant 3. How this is the way to true happiness what respect it hath to true blessedness First The Rule is the Law of God All created beings have a Rule Christs humane nature was the highest of all Creatures and yet it is to be in subjection to God he is under a Rule Gal. 4. 4. made of a Woman made under the Law The Angels they have many Immunities above man they are freed from death from the necessities of meat and drink but they are not freed from the Law they are not sui juris at their own dispose They obey his Commands hearkning unto the voice of his word Psal. 103. 20. Inanimate Creatures Sun Moon Stars are under a Law of Providence under a Covenant of night and day Psal. 148. 6. He hath also stablished them for ever he hath made a decree which shall not pass They have their courses and appointed motions and keep to the just points of their Compass All Creatures are under a Law according to which they move and act Much more now is Man under a Law because he hath Election and Choice But if the Law were not a rule to a Christian as some Antinomians have that opinon if it were not in force then there should be no sin or duty for where there is no Law there is no transgression for the nature of sin is the transgression of the Law 1 Ioh. 3. 4. Rom. 4. 15. Certainly the Law as a rule is a very great priviledge and surely Christ did not come to lessen or abolish the priviledges of his people Deut. 4. 4. There is no nation have such Statutes Psal. 147. 20. He hath made known his Statutes to Israel was their Prerogative If the Law might be disannulled as to New Creatures then why doth the Spirit of God write it with such legible Characters in their hearts This is promised as the great blessing of the Covenant of grace Heb. 8. 10. Now that which the Spirit engraves upon the heart would Christ come to deface and abolish The Law was written upon Tables of Stone and the great work of the Spirit is to write it upon the Table of the heart and the Ark was a Chest where the Law was kept and with allusion to it God saith I will put my Law into their heart Clearly then there is a Rule and this Rule is the Law of God now this Rule must be consulted with upon all occasions if we would obtain true blessedness both to inform us and to awe us First To inform us that we may not act short or over 1. Not short There are many false Rules with which men please themselves and are but so many by-ways that lead us off from our own happiness for instance Good meaning that 's a false Rule the world lives by guess and devout aims But if good meaning were a Rule a man may oppose the interest of Christ destroy his servants and all upon good meaning Ioh. 16. 2. These that kill you will think they do God good service men may grosly err that follow a blind Conscience Custom that is another It is no matter what others have done before us but what Christ did before them all If Custom carry it most of Christs institutions would be out of doors Example of others that 's no good Rule it is not for us to go where others have gone before but what 's the true way Matth. 7. 14. The broad way that leads to destruction and many walk therein the path to Hell is most beaten we are not always to follow the track they are dead Fishes which swim down the stream we are not to be led away with Custom and Example and do as others do Our own desires and inclinations are not our Rule O how miserable should we be if our Lust were our Law if the bent of our hearts were our Rule Iude 16. walking after their own lusts is the description of those that were monsters of men that had outgrown all feelings of Conscience The Laws of Men are not our Rule 'T is too narrow and short to commend us to God to be punctual to the Laws of men and no more Psal. 19. 7. The Law of God is perfect converting the Soul To convince us of sin to humble the heart to reduce and bring us back to God there 's no rule for this but the Law of God Men make Laws as Taylors do garments to fit the crooked bodies they serve for to suit the humours of the people to be governed by these Laws surely they are not a sufficient Rule to convince us of sin and to guide us to true happiness A civil orderly man is one thing and a godly renewed man another It is Gods prerogative to give a Law to the Conscience and the renewed motions of the heart Humane Laws are good to establish converse with man but too short to establish Communion with God and therefore we must consult with the Rule which is the Law of the Lord that we may not come short of true blessedness 2. That we may not act over There is a superstitious and an Apocryphal Holiness which is contrary to a genuine and Scriptural Holiness yea destructive to it it is like the Concubine to the Wife it draws away respects due to the true Religion Now what is this kind of Holiness It is a temporary flesh-pleasing Religion which consists in a conformity to outward Rites and Ceremonies and external mortifications such as is practised by the Papists and Formalists after the Commandments and Doctrines of men Col. 2. 23. Which things indeed have a shew of wisdom in will-worship and humility and neglecting of the body not in any honour to the satisfying of the flesh God will not thank them that give more than he requireth These things have a shew of wisdom As Brass-money may be fairer than true Coyn though not of such a value So this will-worship and
so they have their particular corruptions which are more suitable to their temper and course of life Peter seems to be inclin'd to Tergiversation and to shrinking in a time of trouble We find him often triping in that kind in the denial of his Master again Gal. 2. 12. it is said he dissembled and complied with the Iews therefore Paul withstood him to his face for he was to be blamed It is evident by experience there are particular corruptions to which the children of God are more inclinable this appears by the great power and sway they bear in commanding other evils to be committed by their falling into them out of inward propensity when outward temptations are few or weak or none at all and when resistance is made yet they are more pestered and haunted with them than with other temptations which is a constant matter of exercise and humiliation to them Secondly Wherein doth grace now discover it self where 's the difference 1. In that they cannot fall into those iniquities wherein there is an absolute contrariety to grace as hatred of God total Apostasie so they cannot sin the sin unto death 1 Joh. 5. 16. 2. In that they do not sin with the whole heart Psal. 119. 176. I have gone astray like a lost sheep seek thy servant for I do not forget thy commandments There was somewhat of God in the heart when he was conscious to himself of strayings and wandrings and David saith elsewhere I have not departed wickedly from thy precepts When they sin it is with the dislike and reluctancy of the new nature it is rather a rape than a consent Bernard saith A child of God suffers sin rather than acts it and his hearts protest is against it 3. It is not their course not constant easie and frequent Relapses into gross sins they argue an habitual aversion from God for a habit is determined by the constancy and uniformity of acts therefore it is but now and then under some great temptation There is sin and there is a way of sin Psal. 139. 24. Search me and see if there be any way of wickedness in me as Chrysostome glosseth 4. When they fall they do not rest in sin Shall they fall and shall they not arise Jer. 8. 4. They may fall into the dirt but they do not lye and wallow there like swine in the mire A fountain may be mudded but it works it self clean again The needle that hath been touched with the load-stone may be jogged and discomposed but it never leaves till it turn towards the Pole again Gods children have their failings but they sue out their pardon run to their Advocate 1 Ioh. 3. 1. humble themselves before God 5. Their falls are sanctified When they have smarted under sin they grow more watchful and more circumspect A child of God may have the worse in praelio in the battel but not in bello in the war Sometimes the carnal part may get the victory and they may fall foul but see the issue Psal. 51. 6. In the hidden part thou shalt make me to know wisdom David had sinned against the Lord but I have learned wisdom never to trust a naughty heart more but to look to my self better 6. Grace discovers it self by the constant endeavours which they make against sin What 's the constant course a Christian takes They groan under the reliques of sin it is their burden that they have such an evil nature Rom. 7. 24. They fly to Gods grace in Christ for daily pardon 1 Ioh. 1. 9. They are ever washing their garments in the Lambs blood Rev. 7. and every day are cleansing themselves from the filthiness and defilement they contract by sin Ioh. 13. 10. He that is washed needeth not save to wash his feet An allusion to a man that hath been a journey in those Countries where they went bare foot when he came home he must wash his feet So a man that is reconciled to God though he hath been in the Bath in the fountain which God hath opened for uncleanness yet every day he must be washing his feet cleansing himself by the blood of Christ more and more because he contracts new defilement Then by using all endeavours against it Col. 3. 5. as prayer striving watching cutting off the provisions of the flesh improving the death of Christ. They do not voluntarily and without opposition live under sin and the slavish tyranny of it Their bent and habitual inclination is to do otherwise therefore they are said to do no iniquity whereas those that are wretchless and careless of their souls sin and never lay it to heart they are the workers of iniquity Use 2. If this be the character of a blessed man To make it our business to avoid sin Then here 's caution to God's people 1. To beware of all sin 2. To be very cautious against gross sins committed against the light of conscience 3. To beware of continuance in sin First To beware of all sin The more you have the mark of a blessed man 1 Joh. 2. 1. These things I write unto you that you sin not Though you have a pardon and cleansing by the blood of Christ though you have an Advocate yet sin not Now the motives to set on this Caution are taken from God from our selves from the nature of sin 1. From God Sin not why because it is an offence to God Consider how contrary sin is to all the persons in the Trinity To God the Father as a Lawgiver being a contempt of his Authority 1 Ioh. 3. 4. Sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transgression of the Law that is an act of disloyalty and rebellion against the Crown of Heaven Open sin doth as it were proclaim rebellion and war against God and privy sin is conspiracy against him All creatures have a Law Psal. 148. 6. Thou hast set to them a Decree beyond which they cannot pass And they are less exorbitant in their motions than we are It is a greater violation to the Law of Nature for man to sin than for the Sea to break its bounds The Creatures have not sense and reason yet they do not pass beyond the Law which God hath set them This should prevail with the new creature especially whose hearts God hath suited to the Law so that they offer a violence to their own conscience Take heed of entring into the lists with God of despising his Authority Every sin that is committed slights the Law which forbids it 2 Sam. 12. 9. Wherefore despisest thou his commandments God stands much upon his Law one tittle shall not pass away and you despise it go about to make it void when you give way to sin Nay it is an abuse of his Love 1 Joh. 3. 1. Behold what manner of love the Father hath shewed us you are children and sons of God and will you slight his love Your sins are like Absoloms treason against his Father The Rechabites are commended for
ignorant nor forgetful of our prevarications and disobedience The Rechabites were tender of the Commandment of their dead Father Ier. 35. who could not take cognizance of their actions Our father commanded us certainly we should be tender of the commands of the great God Prov. 15. 3. The eyes of the Lord are in every place beholding the evil and the good He is not so shut up within the curtain of the Heavens but that he takes notice how his Laws are kept and observed Saith the Prophet to Gehazi Went not my spirit with thee meaning his Prophetical Spirit so doth God as it were appeal to the Conscience of a sinner doth not my Spirit go along with thee is not he conscious to our works and observes all we do 4. God stands much upon the authority of his Law Hos. 8. 12. I have written to them the great things of my Law c. Mark he calls them the great things of his Law they are not things to be slighted and contemned They are not directions of little moment there is no small hazard in contemning them or not walking according to them Indeed we think it a small matter to stand upon every circumstance but God doth not think so Uzzah was struck dead in the place for failing in a circumstance he would stay the Ark which shook The Bethshemites sinning in a circumstance it cost them the lives of many thousands Lot's wife for looking back was turned into a pillar of salt Let these things beget an awe upon our hearts of the great God and of what he hath enjoined us Use 2. It informs us of the heinous nature of sin of sin in general it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transgression of the Law 1 Joh. 3. 4. that is a contempt of Gods authority it is an unlording of him and putting him out of the Throne Every sin is an affront to Gods authority it is a despising of the Command 2 Sam. 12. 9. you rise up in defiance to God and cast off his Soveraignty in despising his Command more particularly sins against knowledg or against conscience you may see the heinousness of these sins by this All sins they proceed either from ignorance or from oblivion or from rebellion Sins of Ignorance they are not so heinous though they are sins a man is bound to know the will of his Creator but then ignorance of it is not so heinous to strike a friend in the dark is not so ill taken as in the open light So there are sins of Oblivion which is an ignorance for the time for a man hath not such explicite thoughts as to revive his knowledg upon himself he is overtaken Gal. 6. 1. This is a great sin too why for the awe of God should ever be fresh and great upon the heart and we are to remember his statutes to do them But now there are sins of Rebellion that are committed against light and conscience whether they be of omission or commission We are troubled for sins of commission against light we should be as much for sins of omission for they are rebellions against God when we omit a duty of which we are convinced Iam. 4. 17. To him that knoweth to do good and doth it not to him it is sin Secondly Come we to the manner of this Obedience Thou hast commanded us to keep thy precepts diligently From thence note Doct. That we should not only do what God hath required but we should do it diligently 1. Because the matter of keeping Gods precepts doth not only fall under his authority but the manner also God hath not only required service but service with all its circumstances 1 Cor. 9. 24. I so run that I may obtain It is our duty not only to run but so run not as in jest but as in good earnest Rom. 12. 11. Fervent in spirit serving the Lord Not only serving the Lord but seething hot in spirit when our affections are so strong that they boil over in our lives And Iam. 5. 16. The servent effectual prayer that prayer which hath a spirit and a life in it not only prayer is required but fervency not dead and drowsie devotion So Luk. 8. 18. not only it is required that we hear but to take heed how we hear with what reverence and seriousness And Act. 26. 7. The twelve Tribes served God instantly day and night with the uttermost extention of their strength so the word signifies And for Charity it is not enough to give but with readiness and freeness Be ready to communicate like life-honey it must drop of its own accord 2. The manner is the great thing which God requires it is very valuable upon several grounds Prov. 16. 2. The ways of man are clean in his own eyes but the Lord weigheth the spirits What doth God put into the ballance of the Sanctuary when he comes to make a judgment When he would weigh an action he weighs the spirits he considers not only the bulk the matter of the action but the spirit with what heart it was done A man may sin in doing good but he cannot sin in doing well therefore the manner should be looked to as well as the matter 3. It 's a good help against slightness We are apt to put off God with any thing and therefore we had need to rouze up our selves to serve him with diligence Josh. 24. 19. You cannot serve the Lord for he is a jealous God c. It is another matter to serve the Lord than the world thinks of why for he is holy and jealous he is holy and so hates the least failing and very jealous sin awakens the displeasure of his jealousie he will punish for very little failings Ananias and Saphira struck dead in the place for one lye Zacharias struck dumb for an act of unbelief Moses for a few rash words never entred into the land of Canaan David for a proud conceit in numbering the people lost seventy thousand men with the Pestilence The Corinthians many of them died for unworthy receiving God is the same God still he hates sin as much as ever therefore we should not be slight 4. It is a dishonour to God to do his work negligently Mal. 1. 14. Cursed be the deceiver which hath in his flock a male and voweth and sacrificeth unto the Lord a corrupt thing for I am a great King saith the Lord Implying that it is a lessening of his Majesty it is a sign we have cheap thoughts of God when we are slight in his service Christians we owe our best to God and are to serve him with all our might Deut. 6. 5. Thou shalt love the Lord thy God with all thy heart with all thy soul and with all thy might It is a lessening of his excellency in our thoughts when every thing serves the turn 5. Keeping the Commandment 't is a great trust God hath left this trust with us that we should keep his precepts therefore it is
them out of his presence they become the scorn of Saints and Angels Dan. 12. 2. And many of them that sleep in the dust shall arise some to everlasting life and some to shame and everlasting contempt But now the godly are bold and confident Psal. 1. 5. The ungodly shall not stand in the judgment nor sinners in the congregation of the righteous But the godly shall lift up their head with joy and rejoicing Now the Reasons of this Where sin is not allowed there is a threefold comfort 1. Justification 1 Joh. 1. 7. But if we walk in the light as he is in the light we have fellowship one with another and the blood of Iesus Christ his Son cleanseth us from all sin It is an evidence that giveth us the comfort He hath failings but they are blotted out for Christs sake 2. It is an evidence of sanctification that a work of grace hath passed upon us 2 Cor. 1. 12. For our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdom but by the grace of God we have had our conversation in the world and more abundantly to you ward Heb. 13. 18. We trust that we have a good conscience willing in all things to live honestly An universal purpose and an unfeigned respect hath the full room of an evidence 3. A pledg of glory to ensue Rom. 5. 5. And hope maketh not ashamed because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us Use. It informeth us by the rule of Contraries That we deceive our selves if we look for any thing from sin but shame Rom. 6. 21. For the wages of sin is death Sin and shame entred into the world together How were Adam and Eve confounded after the fall Sin is odious to God it grieveth the Spirit but the person that committeth it shall be filled with shame In the greatest privacy sin bringeth shame Men are not solitary when they are by themselves there is an eye and ear which seeth and observeth them there is a law in our hearts which upbraids our sins to us as soon as we have committed them a secret bosom-witness 2. It informeth us what hard hearts they have that have respect to no commandments yet are not ashamed They have outgrown all feelings of conscience and so glory in their shame Phil. 3. 19. Whose end is destruction whose God is their belly and whose glory is in their shame who mind earthly things Erubuit salva res est By how much less they are ashamed now the more they shall be their shamelesness will encrease their shame Jer. 3. 3. Thou hadst a whores forehead thou refusedst to be ashamed The Conscience of a sinner is like a Clock dull calm and at rest when the weights are down but wound up it 's full of motion 3. Here is caution to Gods children The less respect you have to the Commandments the more shame will you have in your selves Partiality in obedience breaketh your confidence and over-clouds your peace Therefore that we may not blemish our profession let us walk more exactly So shall we not be ashamed when we have respect to all Gods Commandments SERMON VIII PSAL. CXIX 7. I will praise thee with uprightness of heart when I shall have learned thy righteous judgments IN this Verse David expresseth his esteem of the Word by telling what he would give for the knowledg and practice of it As we use to tell a man how thankful we would be if he would do thus and thus for us So Lord if thou wilt give me to learn thy righteous judgments then I will praise thee c. His promise of praise manifesteth his esteem which should affect our stupid hearts The Canon is now larger and the mysteries of the Word are more clearly unfolded If the Saints of God were so taken with it before when there were so scanty and dark representations in comparison of what is now O what honour and praise do we now owe to God! In this Verse observe 1. The Title that is given to the Word Thy righteous judgments 2. His Act of Duty about it or the benefit which he desireth sound erudition When I shall have learned 3. The fruit of this benefit obtained Then will I praise thee 4. The manner of performing this duty With uprightness of heart First The Title that is given to the Word Thy righteous judgments or as it is in the Margent the judgments of thy righteousness Hence observe Doct. Gods precepts are and are so accounted of by his people as righteous judgments or judgments of righteousness There are two Terms to be Explained 1. What is meant by judgments 2. By righteousness For the First Righteousness is sometimes put alone for the Word and so also Judgments as we shall find in this Psalm but here both are put together to increase the signification The precepts of the Word are called judgments for two Reasons 1. Because they are the Judicial sentence of God concerning our state and actions 2. Because of the suitable execution that is to follow First They are the Judicial sentence of God concerning our state and actions The judicial sentence that is they are the Decrees of the Almighty Law-giver given forth with an authority uncontroulable A man may appeal from the sentence of men but this is judgment this is as certain as if he were executed presently There is injustice and oppression many times in the Courts of men but there 's a higher than the highest regards it and there be higher than they Eccles. 5. 8. There may be another Tribunal to which we may appeal from the unjust sentences of men but there is no appeal from God for there is no higher Judicature Paschalis a Minister of the Albigenses when he was burnt at Rome cited the Pope and his Cardinals before the Tribunal of the Lamb. When we are wronged and opprest here we may cite them before the Tribunal of God and Christ but who can appeal from the Tribunal of Christ himself And then this sentence is concerning our state and actions 1 Our State whether it be good or evil The word sentenceth you now for instance If a man be in a carnal state Joh. 3. 18. He that believeth not is condemned already How condemned already In the sentence of the Law so he is gone and lost Every unbeliever such as all are by nature is condemned already having only the slender thread of a frail life between him and the execution of it The sentence of the Law standeth in force against him since he will not come to Christ to get it repeal'd This sentence standeth in force against all Heathens which never heard of Christ and are condemned already by the Law But now Christians or those that take up such a profession and have heard of the Gospel on them it is confirmed by a new sentence since they will not fly
ye shall live He gives and requires to engage the subserviency of our endeavours and to make us sensible of our duty and obligation 2 This followeth because this work must be gone over again and again that it may be more explicite we must revive the work and put a fresh copy of the Law into our heart to keep the old work afoot Use. 1. To perswade you to study the Scripture that you may get understanding and hide the Word in your hearts for gracious purposes This is the Book of Books let it not lie idle and unimployed The world can as well be without the Sun as the Bible Psal. 19. First he speaks of the Sun and then of the Law of God This is to the Christian and gracious world as the Sun is to the outward world The use and profit of it should make us look after more acquaintance with it Consider the great use of the Word for informing the understanding and reforming the will For informing the understanding 2 Tim. 3. 7. The word of God is able to make the man of God perfect and throughly furnished Who should have more knowledg than the man of God that is to stand in Gods stead and teach the people Then for reforming the will Vers. 9th of this Psalm Wherewith shall a young man cleanse his way By taking heed thereto according to thy word A young man that is so heedless and head-strong and in the very ruff and heat of his lusts yet there 's enough in the Word to cleanse and tame him and subdue him to God Oh therefore let us get it into our hearts let it not only move the lighter part of the soul but get rooting that it may have its full power and force That we may not only have a little knowledg to talk of it but we are to hide it deeply that it may take root and spring up again in our lives and conversations To this end meditate often of it and receive it in the love of it 1. Meditate often of it Luk. 2. 19. Mary kept all these sayings how did she keep them she pondered them in her heart Musing makes the fire to burn and deep and constant thoughts are operative not a glance or a slight view The Hen which stragleth from her nest when she sits a brooding produceth nothing it is a constant incubation which hatcheth the young so when we have only a few stragling thoughts and do not set a brooding upon a truth when we have flashes only like a little glance of a Sun-beam upon a wall it doth nothing but serious and inculcative thoughts through the Lords blessing will do the work Urge the heart again and again As the Apostle when he had laid down the Doctrine of Justification and the priviledges thereof Rom. 8. 31. Now what shall we say to these things Is this a truth then what will become of me if I disregard it Thus to return upon our heart when any light begins to shine in our minds from the Scripture Is this the Word of God and doth it find no more entertainment in my heart 2. Receive it in the love of it The Apostle makes that to be the ground of Apostasie 2 Thes. 2. 10. Because they received not the truth in the love of it c. O let it soak into the Affections if it lye only in the tongue or in the mind only to make it a matter of talk and speculation it will be soon gone The seed which lies upon the surface the fowls of the air will peck it up Therefore hide it deeply let it get from the ear into the mind from the mind into the heart let it soak further and further First men have a naked apprehension of truth then it gets into the Conscience and then it lies in the heart then 't is laid up But when we suffer it only to be made matter of speculation it is soon lost Know this a man may receive a thing in the evidence and light of it when he doth not receive it in the love of it When it rests in naked speculation then he receives a thing in the evidence and light of it but when it hath a prevailing soveraignty in the heart then we receive it in the love of it When it is dearer than our dearest lust then it will stick by us When we are willing to sell all for the pearl of price Mat. 13. 46. We are often put to it what we will part with our lusts or the truth When it breaks in upon the heart with evidence and power you cannot keep both Therefore let it soak into the affections and hide the word in your hearts that you may not sin against God Use 2. To direct you what to do in Reading Hearing Meditating 1. In reading hide the Word in your hearts The Word may be reduced to Doctrines Promises Threatnings For Doctrines lay up knowledg Prov. 10. 14. It is a notable preservative against sin and an antidote against the infection of the world when we have a good stock of Principles Psal. 37. 31. The Law of God is in his heart none of his steps shall slide As long as truth is kept lively and active and in view of Conscience we shall not slide or not so often slide We have many temptations to divert us from the truth and obedience but here we are in safety when the Law of God is in our heart How often was the Word of God in Ioseph's heart How can I do this great wickedness and sin against God Against God that is of such a Soveraign Majesty against God of such infinite goodness and mighty power so able to save and to destroy Every time you read the Scriptures you should lay up something The best way to destroy ill weeds is by planting the ground with right seed Every where we shall meet with notable passages Therefore stock your selves with good Principles 2. Then for Promises that part of the Word What have you hidden in your heart for Comfort against Temptations Desertions Afflictions What have you laid up against a dear year Iob 22. 22. Lay up his word in thine heart In a time of trial you will find one Promise will give you more comfort and support than all the arguments that can be produced by reason Psal. 119. 50. This is my comfort in my affliction thy word hath quickned me He had a word to support him Therefore let us treasure up all the Promises all will be little enough when we need comforts That we may not have them to seek in a time of distress it is good they should be familiar As you read the Word collect for your comfort and profit happy is the man that hath his Garner full of them And so for threatnings especially against the sins we are most inclinable to Who among you will give ear and hear for the time to come Isa. 42. 23. You should think of what will come afterward it is
a poor little hearsay Knowledg availeth not They abhor themselves when they have more intimate acquaintance none so confident as a young Professor that knoweth a few Truths but in a weak and imperfect manner the more we know indeed the more sensible we are of our ignorance how liable to this mistake and that that we dare not trust our selves for an hour 4. Because of the profit that cometh by knowledg All grace from first to last cometh in by the understanding God in the work of grace followeth the order which he hath established in Nature Reason and Judgment is to go before the will and therefore when the work of Grace is first begun in us it beginneth in the Understanding Renewed in knowledg Col. 3. 10. So the encrease of grace 2 Pet. 1. 12. Grace be multiplied unto you through the knowledg of God and of Iesus Christ our Lord. As the beginning is by light so is all the gradual progress of the spiritual life strength to bear afflictions strength in conflicts is by powerful reasons yea the perfect change that is made in us in glory is by the vision of God We shall see him as he is and shall be like him If we had more knowledg of God and his ways we should trust him more fear him more love him more Trust him Psal. 9. 10. And they that know thy name will put their trust in thee for thou Lord hast not forsaken them that seek thee If God were more known he would be better trusted 2 Tim. 1. 12. I know whom I have believed I dare trust him with my soul. More feared 3 Joh. 11. Beloved follow not that which is evil but that which is good He that doth good is of God he that doth evil hath not seen God Right thoughts of God would not let us sin so freely one Truth or other would fall upon us and give check to the temptation as feared so loved more The more explicite thoughts we have of his excellency the more are our hearts drawn out to him Joh. 4. 10. If thou knewest the gift c. Christ would not lye by as a neglected thing if he were more known in all his worth and excellency USE The first Use is to press you to get Knowledg and look upon it as a singular Grace if the Lord will give you to understand and apply the comfort and direction of his Holy Word Joh. 15. 15. Henceforth I call you not servants for the servant knoweth not what his Lord doth but I have called you friends for all things that I have heard of my Father I have made known unto you To be taught the mind of God is a greater act of friendship than if God should give a man all the treasures of the world To make himself known so as you may love him fear him trust him When we can apply this for our comfort O then cry for knowledg lift up thy voice for understanding seek her as silver and search for her as for hidden treasures Prov. 2. 3 4. Go to God and be earnest with him Lord make me to understand the way of thy precepts We can walk in the ways of sin without a Teacher but we cannot walk in the ways of God And cry lift up thy voice We are earnest for quickning and enlargement but be earnest also for understanding Now a large prayer without endeavours is nothing worth Dig in the Mines of knowledg search into the Scripture do not gather up a few scattered notions but look into the bowels Silver doth not lye in the surface of the earth but deep in the bottom of it and will cost much labour and digging to come at it If we would have any good stock of knowledg which will prevent vain thoughts carnal discourse abundance of heart-perplexing scruples and doubts and much darkness and uncomfortableness of spirit it will cost us some labour and pains The more knowledg we have the more are we established against error 2 Pet. 3. 17. Ye therefore beloved seeing ye know these things before beware lest ye also being led away with the error of the wicked fall from your own stedfastness The more you have of this divine saving knowledg the greater check upon sin Psal. 119. 11. I have hid thy word in my heart that I might not sin against thee One Truth or another will rise up in defiance of the Temptation The greater impulsion to duty the more of the Law of God the more it urgeth the conscience Prov. 6. 22. It maketh us more useful in all our Relations 1 Pet. 3. 7. Husbands Dwell with them according to knowledg c. Parents Eph. 6. 4. Fathers provoke not your children to wrath but bring them up in the nurture and admonition of the Lord. Friends Rom. 15. 14. And I my self also am perswaded of you my brethren that ye also are full of goodness filled with all knowledg able also to admonish one another Magistrates that they may discern Christs Interest Psal. 2. 10. Be wise now therefore O Kings be instructed ye Iudges of the earth When Solomon asked Wisdom the thing pleased the Lord. And lastly More comfortable in our selves that they may comfort and build up one another whenever they meet together USE 2. To press you to grow in knowledg None have such confidence and rejoycing in God as those that have a clear sight and understanding of his will revealed in his word Let your knowledg 1. Be more comprehensive At first our thoughts run in a narrow channel There are certain general Truths absolutely necessary to salvation as concerning our misery by sin and the sufficiency of Christ to help us but if we might rest in these why hath God given us so copious a Rule The general sort of Christians content themselves to see with others eyes get the knowledg of a few truths and look no farther why then hath God given so large a Rule Fundamentals are few believe them live well and you shall be saved This is the Religion of most This is as if a man in building should only be careful to lay a good foundation no matter for roof windows walls If a man should untile your house and tell you the foundation standeth the main butteresses are safe you would not like of it A man is bound according to his capacity and opportunity to know all Scripture the consequences of every Truth God may and doth accept of our imperfect knowledg but not when men are negligent and do not use the means To be willingly ignorant of the lesser ways of God is a sin VVe should labour to know all that God hath revealed 2. More distinct why Truths are best known in their frame and dependance as Gods works of Creation when viewed singly and apart every days work was good but when viewed alltogether in their correspondence and mutual proportion to each other were very good Gen. 1. 31. So all Truths of God take them singly are good but
for a while to comply with something which God hath commanded They do not take up his ways by choice but upon compulsion and the urgings of conscience which they no way liked 2ly Those that have their affections divided between God and the world halting between two they have some affection to spiritual things The favour of God and holiness as the only means to make them happy but the world and their lusts have the greater share They are troubled a little would have the favour of God but upon their own conditions The prevailing part of the soul bendeth them to carnal interests as the person that was told That he must take up the Cross and follow Christ he is offended Mat. 11. 21. The young man turned away discontented when he heard the terms Mat. 19. 21 22. They like Gods offers but not his conditions to come up fully to his mind They are loth to enter into Gospel-bonds These do not intirely give up themselves to God they have but an affection in part to the comforts of the Gospel but not to the duties of the Gospel 3ly Those that will do many things but stick at one part of their duty to God Men may suffer much for God sacrifice some of their weaker lusts but whilst any one sin remaineth unmortified there is possession kept for Satan As Saul destroyed the Amalekites but kept the fattest of the cattel and spared Agag Herod will not part with his Herodias Psal. 18. 23. David saith I was also upright before him and I kept my self from mine iniquity Either some lust of the flesh or of the eyes or pride remaineth There are some tender parts of the soul which are as the right hand and the right eye men are loth to have them touched They do not unfeignedly comply with Gods whole will Use 2. Is to press you to give up the whole heart to God in a course of obedience Let us believe in God with all the heart Act. 8. 32. If thou believest with all thy heart thou mayest c. And Prov. 3. 5. Trust in the Lord with all thy heart This is the main thing of Christianity when there is not only a naked assent but when we embrace Christ with the heart and there is a full and free consent to take him to all the uses for which God hath appointed him So for love Deut. 6. 5. Thou shalt love the Lord thy God with all thy heart with all thy soul and with all thy might When we delight in God and find full complacency in him as our all-sufficient portion without reserving any part of our hearts for other things So for obedience 1 Chron. 28. 9. And thou Solomon my son know thou the God of thy father and serve him with a perfect heart and with a willing mind for the Lord searcheth all hearts and understandeth all the imaginations of the thoughts But now how shall we know that we give God all the heart in an Evangelical sense Answ. 1. When our purpose is to cleave to God alone and to serve him with an intire obedience both of the inward and outward man purely and sincerely without hypocrisie Psal. 51. 6. Behold thou desirest truth in the inward parts and in the hidden part thou shalt make me to know wisdom And Phil. 3. 3. For we are the circumcision which worship God in the spirit and rejoice in Christ Iesus and have no confidence in the flesh 2ly When we do what we can by all good means to maintain our purpose and are watchful and diligent and serious in this purpose 2 King 10. 31. Iehu took no heed to walk in the Law of the Lord God of Israel with all his heart for he departed not from the sins of Ieroboam which made Israel to sin See the contrary in Paul Act. 24. 16. And herein do I exercise my self to have always a conscience void of offence towards God and towards men They bended all their studies and fervency of their spirit this way with all earnestness of endeavour to come up to Gods Law 3ly When we search out our defects and bewail them with a kindly remorse Rom. 2. 29. when we run by faith to Christ Jesus and sue out our pardon and peace 1 Ioh. 2. 1. My little children these things write I unto you that ye sin not and if any man sin we have an Advocate with the Father Iesus Christ the righteous SERMON XXXIX PSALM CXIX 35. Make me to go in the path of thy Commandments for therein do I delight DAVID in the former verses had begged for light now for strength to walk according to this light We need not only light to know our way but a heart to walk in it Direction is necessary because of the blindness of our minds and the effectual impulsions of grace are necessary because of the weakness of our hearts It will not answer our duty to have a naked notion of truths unless we embrace and pursue them So accordingly we need a double assistance from God the mind must be enlightned the will moved and inclined The work of a Christian lyes not in depth of speculation but in the height of practice The excellency of Divine Grace consisteth in this That God doth first teach what is to be done and then make us to do what is taught Make me to go in the path c. Here you have Davids prayer and an Argument to enforce it 1. His Prayer Make me to go in the path of thy Commandments 2. His Argument For therein do I delight The Argument is taken from his delight in the ways of God This Argument may be looked upon as the reason of making the request or the reason of granting the request 1. As the reason of asking Those whose hearts are set upon obedience they will be earnest for grace to perform it acceptably Now saith David I would not be denied this request for this is all my delight to do thy will 2. As the reason of granting And there he may be supposed to lay forth his necessity and his hope 1. His Necessity though God had done much for him yet he needed more still God had given him scire knowledg to know his duty velle to delight now he begs perficere to practise to bring it to an issue Though he had grace in some measure yet he still needed an increase God must work in us both to will and to do Phil. 2. 12. Sometimes God gives one where he gives not the other Rom. 7. 18. To will is present with me but how to perform that which is good I find not Or else you may suppose him here to lay forth his hope the granting of one grace makes way for another for God will perfect what he hath begun and where he hath given a disposition to delight in his ways he will give grace to walk in his precepts Ioh. 1. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace upon grace or grace after grace his giving
conforms it self to the body and only adheres to objects visible corporeal As water being put into a square vessel hath a square form into a round vessel hath a round form so the soul being infused into the body is led by it and accommodates all its faculties and operations to the welfare of the body And thence comes our ignorance averseness of sâ—…ul from holiness unruliness of appetite and inclination to sensual things In short without grace a mans mind is carried headlong after worldly vanities As water runs where it finds a passage so the soul of man being destitute of the Image of God finds a passage towards temporal things and so runs out that way 2. As man is thus corrupted and prone to worldly objects by natural inclination so by invelerate custom As soon as we are born we follow our sensual appetite and the first years of mans life are meerly governed by sense and the pleasures thereof are born and bred up with us and deeply ingraven in our natures and by constant living in the world conversing with corporeal objects the taint increaseth upon us and so we are more deeply dyed and setled in a worldly frame and we live in the pursuit of honour gain and pleasure according as the particular temper of our bodies and course of our interest do determine us Ier. 13. 23. Can the Ethiopian change his skin or the Leopard his spots then may ye also do good that are accustomed to do evil Custom is as another nature and hardly left We find by experience the more we are accustomed to any course of life the more we delight in it and are weaned from it with a very great difficulty Every act disposeth the soul to the habit and after the habit or custom is produced then every new deliberate act adds a stiffness of bent or sway unto the faculty into which the custom is seated and the longer this evil custom is continued the more easily are we carried away with temptations that suit it and more hardly sway'd to the contrary Now this stiffness of will in a carnal course is that which the Scripture calls hardness of heart and a heart of stone for a man is ensnared by these customs and of all customs covetousness or worldliness is the most dangerous Why because this is a sin of more credit and less infamy in the world And this will multiply its acts in the soul most and works uncessantly Having hearts exercised with covetous practices 2 Pet. 2. 14. Well then these lusts being born and bred up with us from our infancy they plead prescription Religion that comes afterward and finds us biass'd and prepossest with other inclinations which by reason of long use is not easily broken and shaken off as upon trial when ever we are call'd upon or begin to apply our selves to the ways of life we shall be easily sensible of this stiffness of heart and obstinacy that bends us another way Thirdly The heart being thus deeply engaged to temporal things or things base and earthly it cannot be set upon that which is spiritual and heavenly for David propounds these things here as inconsistent To thy testimonies Lord and not to covetousness If the heart be addicted to worldly things it is necessarily averse from God and his testimonies for the habitual bent of the heart to any one sin is inconsistent with grace or a through obedience to Gods will That which the heart is inclined to hath the throne Now when we enquire after grace Have I grace or no Have I the work of God upon my heart The question is not what there is of God in the heart but whether that of God hath the throne Something of God is in the heart of the wickedest man that is and something of sin in the best heart that is therefore which way in the sway the bent the habitual and prevailing inclination of the soul what hath the dominion Sin hath not the dominion for ye are not under the Law but under Grace Rom. 6. 14. What hath the prevalency of the heart Though the Conscience takes part with God as it may strongly in a wicked man yet which way is the bent of our souls And as all sin in its reign is inconsistent with grace so much more worldly affections Mat. 6. 24. No man can serve two masters c. It is as inconsistent as for a man to look two ways at once And the Chaldee on this very Text Incline my heart to thy testimonies read it and not unto mammon You cannot be inclined to God and manimon 1 Joh. 2. 15. If any man love the world the love of the Father is not in him The world draws men from the love of God and from his service And labour after temporal things deadens and hindreth us from looking after things which are eternal and we lose the relish of things to come and things spiritual the more the love of worldly things doth increase upon us The School-men say of worldliness it is that which most of all draws us off from God as our last end and chief good and make us cleave to the Creature therefore it is called Adultery and Idolatry Adultery Jam. 4. 4. as it draws away our love delight and complacency from God and Idolatry Col. 3. 5. as it diverts our trust and placeth it in Wealth and sublunary things The Glutton or Sensualist's love is withdrawn from God and therefore his belly is said to be his God Phil. 3. 19. Interpretatively that 's a man's God which is the last end of his actions and upon which all his thoughts affections and endeavours run most But now covetousness is not only a spiritual fornication and adultery which draws off our affections from God but Idolatry Considering our relation in the Covenant it is spiritual adultery and above this 't is idolatry because men think they can never be happy well nor have any comfortable being unless they have a great portion of these outward things Fourthly This frame of heart cannot be altered until we be changed by God's grace why for there is no principle remaining in us that can alter this frame or make us so far unsatisfied with our present state as to look after other things that can break the force of our natural and customary inclinations There are three things which lye against the change of the heart towards God 1. There 's Nature which wholly carrieth us to please the flesh and inordinately to seek the good of the body Now nature cannot rise higher than it self and determine it self to things above its sphear and compass As the Philosopher saith of water it cannot be forced to rise higher than its fountain Our actions cannot exceed their principle which is self-love But besides this 2. There 's Custom added to Nature which makes it more stiff and obstinate so that if it may be supposed that Conscience is sensible of our mistake and ill choice and some weighty
of famine come unto thee in thy land or wilt thou flee three months before thine enemies while they pursue thee or that there be three days pestilence in the land Iohn Baptist to Herod Mat. 14. 4. It is not lawful for thee to have her Iehu to Iehosaphat 2 Chron. 17. 2. Shouldest thou help the ungodly and love them that hate the Lord therefore is wrath upon thee from before the Lord. Many times they are impatient of Truth as Ahab could not endure Micajah 1 Kings 22. 8. And the King of Israel said unto Iehoshaphat There is yet one man Micajah the son of Imlah by whom we may inquire of the Lord but I hate him for he doth not prophesie good concerning me but evil c. Iosephus lib. 8 cap. 10. Theodoret lib. 4. cap. 30. 2. If convented before them in a judiciary way as the Three Children were before Nebuchadnezzar Dan. 3. 13. Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach Meshach and Abednego and they brought these men before the King And ver 16 17 18. They answered and said to the King Oh Nebuchadnezzar we are not careful to answer thee in this matter if it be so our God whom we serve is able to deliver us out of thine hand O King but if not be it known unto thee O King that we will not serve thy gods nor worship the golden Image which thou hast set up Mat. 10. 18 19. Te shall be brought before Governours and Kings for my sake for a testimony against them There are some Kings that have not submitted their Crowns and Scepters to the King of Kings so Pagans and wicked Princes who can neither endure the Truth nor those which profess it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Children of God ought not to be daunted by any Power and Fear of Princes Their Power may be a Terror to us and in other cases ought to be reverenced by us but it should not be a snare to us to make us desert our Duty to God We must never forget the Honour put upon them by God they bear his Image and in all lawful cases we acknowledge God's Authority in them they are those by whom God will govern us but if any thing be decreed against God we onely urge our Obedience to the Lord Paramount Acts 21. 19. Peter and Iohn answered and said unto them Whether it be right in the sight of God to hearken unto you more than God judge ye Acts 5. 29. Then Peter and the Apostles answered and said We ought to obey God rather than men 2. The latter Branch needeth little explaining What shall we observe 1. If I should take the first Reference and urge the Duty of Kings and Princes that would be unseasonable for this Auditory It is a preposterous Soloecism to preach to the People the Duty of Kings and then to Kings the Duty of their People as foolish a course as to make Fires in Summer and adorn the Chimney with Herbs and Flowers in Winter 2. If I should speak of the second Reference the Clemency of the Government we live under maketh it unseasonable also For our King whom God preserve hath often avowed his Resolutions against Persecution for Conscience sake Therefore waving all other things I shall onely insist upon two Points which are necessary partly to shew the Excellency of our Religion which we profess partly to guide our Practice 1 Doct. That nothing is so necessary for Kings Princes and Magistrates to know as God's Testimonies 2 Doct. That God's Testimonies are so excellent that we should not be afraid or ashamed to own them before any sort of Men in the World Of the first briefly 1 Doct. That nothing is so necessary for the Potentates of the World to know as God's Testimonies The King of Israel was to write a Copy of the Law of God in a Book and to have it ever before him that he might read therein and learn to fear the Lord his God Deut. 17. 18 19. And therefore Iosiah one of the good Kings which God gave unto his People searched for the Book of the Law 1 Kings 23. 2. The Reasons concern them if considered both as Men and as Potentates 1. As Men. 1. They are upon the same level with others and are concerned to understand the way of pleasing glorifying and enjoying God as much as their meanest Subjects for it is said Iob 34. 19. He accepteth not the person of Princes nor regardeth the rich more than the poor for they are all the works of his hands God dealeth with them impartially respecting the Greatest no more than the meanest He hath an equal Interest in all and therefore doth command and dispose of all for all are his Creatures not exempted from being subject to his Dominion As the Potter is not more obliged to Vessels of Honour than of Dishonour As his Law bindeth all so all that continue in impenitency and the neglect of his Grace are obnoxious to the Curse of the Law It is general to all Transgressors Cursed is every one c. And if God should lay their Sins home to their Consciences and speak to them in his wrath they can stand before him no more than the meanest Rev. 6. 15 16. And the kings of the earth and the great men and the rich men and chief captains and the mighty men and every bondman and every freeman hid themselves in the dens and in the rocks of the mountains and said to the mountains and rocks Fall on us and hide us from the face of him that sitteth on the throne and from the wrath of the Lamb. 2. The higher their Station the greater is their Obligation No sort of Men more obliged to God than those that are advanced by him to rule over his People therefore their Ingratitude would be greater if they should sin against God 2 Sam. 12. 7 8 9. I anointed thee king over Israel and I delivered thee out of the hands of Saul and I gave thee thy masters house and thy masters wives into thy bosom and gave thee the house of Israel and of Iudah and if that had been too little I would moreover have given thee such and such things Wherefore hast thou despised the commandment of the Lord to do evil in his sight Their Sins do more hurt because of their Example and Authority Iob 34. 20. 2. As Rulers and Potentates they are concerned to be acquainted with God's Testimonies 1. That they may understand their Place and Duty They are first God's Subjects then his Officers They have their Power from God Rom. 13. 4. For he is the minister of God to thee for good They hold their Power in dependence on him both Natural their Strength and Force Thou couldest have no power unless it were given thee from above John 19. 10 11. Legal their Authority or Governing Power they hold it in dependence upon the Absolute and Heavenly Sovereign who is the Lord of lords and King
will not fear what man shall do unto me And Psal. 121. 4. Behold he that keepeth Israel shall neither slumber nor sleep In both there is a negative Gradation his Eye-lids try the Children of Men the Lord waketh for us all Secondly That usually he doth protect his People against the Plots of the Proud and bringeth the Mischief they intend to others upon their own heads Job 15. 35. They conceive mischief and bring forth vanity and their belly prepareth deceit But to keep the Notion of the Text. Psal. 7. 15. He made a pit and digged it and is fallen into the ditch which he made Psal. 9. 15 16. The Lord is known by the judgment which he executeth the wicked is snared by the work of his own hand They are sunk down into the pit they digged in the net which they hid is their own feet taken So Psal. 35. 7 8. For without cause have they hid for me their net in a pit which without cause they have digged for my soul. Let destruction come upon him at unawares and let his net that he hath hid catch himself into that very destruction let him fall And Psal. 10. 2. Let them be taken in the device they have imagined And Psal. 57. 6. They have prepared a net for my steps my soul is bowed down they have digged a pit before me in the midst whereof they are fallen themselves All these places shew how usual it is that their devices do not succeed yea that the wicked cannot take a nearer course to ruine themselves than to seek the overthrow of God's Church and People All their Machinations turn to their own loss and the Mischief they design to others falls constantly on themselves As a Stone thrown up or an Arrow shut up against Heaven returneth upon the head of him that throweth it Their Acts and Attempts of hurting others are converted to their own ruine and destruction seizeth upon them by that very means by which they thought to bring it upon other Men. This God doth partly as they are proud as they despise God and his People Psal. 10. 4. The wicked through the pride of his countenance will not seek after God God is not in all his thoughts They are so confident of all they design that they will not so much as call upon God for a blessing this is so firmly laid that all things shall succeed They will not seek after God through the pride of their countenance or suppose they should pray 't is but as Balaam offering sacrifice to entice God to curse his own people The Lord tells us Prov. 21. 27. The sacrifice of the wicked is an abomination how much more when he bringeth it with a wicked mind Partly because of God's care and respect to his People The poor committeth himself unto thee thou art the helper of the fatherless Psal. 10. 14. He trusts his All with God who is the Patron of the innocent and oppressed USE To direct us to carry the Cause to God as David in the Text. Psal. 83. 2 3 4. For lo thine enemies make a tumult and they that hate thee have lift up the head They have taken crafty counsel against thy people and consulted against thy hidden ones They have said Come and let us cut them off from being a Nation that the name of Israel may be no more in remembrance You must make the Lord the Party still against the wicked So Psal. 37. 12. The wicked plotteth against the just and gnasheth upon him with his teeth The wicked plotteth but do the just countermine him No the Lord interposeth he laugheth at him 'T is a mighty support to the soul to oppose his Justice to their wickedness his Omnipotency to their power his Wisdom to their craft his Love to their enmity They are in God's hands and cannot stir without him as if one designed to poyson me but cannot do it without my Fathers consent Wicked men are full of their boasts but their brags and threats are but as the brags of a man on the Scaffold who is ready to be executed Their day is coming 2dly When God doth so it must be acknowledged with thankfulness and praise yea though an old mercy Micah 6. 5. The Godly are preserved though there be Pits digged for them surely such experiences ought much to engage his Peoples hearts to him for it sheweth how mindful he is of their safety and welfare Blessed be God that yet we subsist that their devices are disappointed and their designs brought on them what they had projected against others Fourth Point That God's Law forbiddeth all Ungodly Treacherous Designs Attempts and Actions As contrary to Justice To design mischief and treachery against the life of any is the guise of wicked men As contrary to Sincerity and Godly Simplicity 2 Cor. 1. 12. For our rejoycing is this that in simplicity and godly sincerity not with fleshly wisdom but by the grace of God we have had our conversation in the world and more abundantly to you wards Crafty and subtile dealings consenteth not with those that profess to direct their ways by the Word of God As contrary to Charity and Mercy which we owe to all men How God hath guarded the life of the innocent by his Precepts and what a base perverse spirit is it to dig Pits for them USE Here is some plea for Religion 'T is not Feralis Superstitio Tantum Religio potuit suadere malorum It is not a false unnatural unkind Superstition when men under pretence of it commit such evils digging Pits laying Mines and Barrels of Gunpowder that Religion should persuade aâ—…l this The world thinks that Religion is a sowr superstition that it makes men ill natur'd no it is the peaceable and meekest thing that can be A false Religion indeed efferates the mind begets a bloody spirit Jud. 11. Gone in the way of Caâ—…n in the way of blood and murther They that have either a false Religion or are false in the true Religion indeed they are ill-natured and possest with a rough spirit unfit for humane society The true Religion which God hath established in his Law is the meekest thing in all the world Fifth Point That the Innocent should not be much troubled to be maligned and hated by them who contemn Gods Laws Why For their Wickedness Fraudulency and Cruelty is a certain Prognostick of their ruine The more their sins are aggravated their judgment cometh the sooner God's Law is wronged as well as our Interest endangered 'T is a great ease to the Conscience of the Godly that they dig Pits for us without a cause Psal. 35. 7. The most Godly and Innocent may have Pits digged for them It enencourageth us in our Addresses to God that we have no Enemies but those who are Enemies to God also and his ways and the most wicked men are most violent against Godâ—…s people Who was it first raged against the Christians but Nero and what a Beast
But what is this hatred of Sin 1. It implies an universal repugnancy in every part of a Man against Sin not only in his Reason and Conscience but Will and Affections There is not a wicked man but in many cases his Conscience bids him do otherwise Ay but a renewed man his heart inclines him to do otherwise his heart is set against Sin and taken up with the things of God Rom. 7. 22. I delight in the law of God according to the inner man It is in the whole inward man which consists of many parts and faculties Briefly then it notes the opposition not from enlightned Conscience only but from the bent of the renewed heart Reason and Conscience will take God's part and quarrel with Sins else wicked men could not be self-condemned 2. Hatred it is a fixed rooted enmity Many a man may fall out with Sin upon some occasion but he hath not an irreconcileable enmity against it The transient motions of the soul are things quite distinct from a permanent principle that abides in a renewed heart he hath that same seed of God remaining in him 1 John 3. 9. An habit notes an habitual aversation A brabble many times falls out between us and Sin upon several occasions when it hath sensibly done us wrong destroyed our peace blasted our names or brought temporal inconvenience upon us In time of judgment and fears and present troubles and dangers men think of bewailing their Sins and returning to God but they fall out and fall in again this is anger not hatred like the rising of the heart against a drawn Sword when it is flasht in our faces whereas afterwards we can take it up without any such commotion of spirit 3. Hatred 't is an active enmity warring upon Sin by serious and constant endeavors manifested by watching striving groaning Watching before the temptation comes resisting in the temptation groaning under it and bemoaning our selves after the temptation hath prevailed over us 1 There 's a constant jealousie and watchfulness before the temptation comes They that hate Sin will keep at a distance from whatever is displeasing unto God Prov. 28. 14. Happy is the man that feareth alway A hard heart that knows not the evil of Sin rusheth on to things according to the present inclination Ay but a man that hath a hatred against Sin that hath felt the evil of it in his Conscience that hath been scorched in the flames of a true conviction will not come near the fire A broken heart is shy and fearful therefore he weighs his thoughts words and actions and takes notice of the first appearance of any temptation they know Sin is always present soon stir'd and therefore live in a holy jealousie Certainly they that walk up and down heedlesly in the midst of so many snares and temptations wherewith we are way-laid in our passage to Heaven they have not this active enmity against Sin and therefore hatred is seen by watching 2 It is seen by striving or serious resistance in the temptation A Christian is not always to be measured by the success but by conflict he fights it out Rom 7. 15. The evil which I hate that do I. Though they be foiled by Sin yet they hate it An Enemy may be overcome yet he retains his spite and malice Sin doth not freely carry it in the heart neither is the act completely willing Gal. 5. 17. Walk in the Spirit and ye shall not fulfil the lust of the flesh for saith he the flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary the one to the other so that ye cannot do the things that ye would that is you cannot sin with such proneness and full consent and bent of heart as others they have a principle of opposition a rooted enmity in their souls against Sin 3 By a bitter grief after the temptation as Peter when he had fallen fouly he went out and wept bitterly Mat. 26. 75. They do not lie in Sin but recover themselves by a kindly remorse it is the grief of their souls that they are fallen into God's displeasure grieved his Spirit and hazarded their communion with him O Sin is grievous to a gracious heart and this makes them groan and complain to God O wretched man c. 4. 'T is such an enmity against sin as aims at the utter extermination and expulsion of it that endeavoureth to destroy it both root and branch Hatred it 's all for mischief Annilation that 's that which Hatred aims at Anger it worketh trouble but Hatred mischief it is an implacable affection that continues to the death that will not be appeased till the thing which we hate be abolished So where there is this hatred of Sin it follows Sin close till it hath gotten the life of it As by the grace of Justification they have obtained such favor with God that ne damnat it shall not damn by the grace of Sanctification ne regnat Sin shall not reign and still they are aspiring and looking after the grace of Glorification ne fit that Sin may no longer be therefore they are longing and groaning under the reliques of corruption Rom. 7. 24. O wretched man c. Many scratch the face of Sin but they do not seek to root it up to destroy the body of death it is their constant grief that any thing of Sin is left in the heart as Enemies are not satisfied till they have the blood of each other Where there is hatred 't is not enough to stop the spreading weaken the power of Sin but labouring to destroy the being of Sin As David said of his Enemies I pursued them till they were destroyed so when we set against Sin with an aim not to give over till we have the life of it or as God said concerning the Canaanites Deut. 7. 23. I will destroy them with a mighty destruction until they be destroyed So doth a renewed heart war against Sin that he may leave neither root nor fruit within them Use. If this be to hate Sin how few can say with David I hate every false way how few are of David's temper some love Sin with all their heart that hide it as a sweet morsel under their tongue Iob 20. 12. The love of Sin that 's the life of it it dies when it begins to be hated but when you have a love to it it lives in the soul and prevails over us And as they testifie their love of Sin so they misplace their hatred what do they hate not Sin but the Word that discovers it They hate the light because their deeds are evil John 3. 20. They do not hate Sin but God's Messengers that plead against it 1 Kings 22. 8. I hate him saith Ahab concerning Micaiah for he doth not prophesie good concerning me but evil They hate the faithful Brother that reproves them he is hated because he will not hate his Brother to see Sin upon him
powerful to Convert from one Religion to another from one state to another 1. From one Religion to another have any of the nations changed their gods Ier. 2. 11. there needs much ado to bring men from a false Religion wherein they have been brought up how vain and foolish soever it be yet this power the Word hath Though the Doctrine of a Crucified Christ were so distastful partly as now drawing men from their old Temples and Altars and Ceremonies wherein they were educated especially as incredible offering Life by one that died and partly as contrary to the carnal Gust as requiring Duties distastful to flesh and blood and ingaging in Troubles and Persecutions yet it prevailed 2. Converting men from a state of Nature to a state of Grace so that they are as it were born To bring men to hate what they naturally love and love what we naturally hate 't is hard to alter the nature of things Isa. 11. 6. To quicken the Dead to purifie the Unclean confirm the Weak to meeken the Proud and Passionate Oh who would not reverence such a Word such a Law and Doctrine as can do all this yet this and much more hath the Word done 3. It s Authority Eccl. 8. 3 4. Where the word of a King is there is power or Authority to back it how is it where God's is We reckon not of the words of a private Person though never so wise Eccl. 9. 14 15 16. The poor mans wisdom is despised and his words are not heard Where the command of a King cometh it cometh with Authority for he hath power to back it and to avenge himself on whosoever shall contradict it but wise counsel where there is no Authority to enforce it is little regarded but now with God is Soveraign Majesty and in his Word wherein Sentence is pronounced concerning every Person and Action according to which Judgment doth proceed and will be executed 2. Reason is taken from the matter of the Word 't is direction about our Everlasting concernments Deut. 32. 46 47. Set your hearts unto all the things which I command you this day for it is not a vain thing it is your life In a matter of Life and death a man cannot be too exact and nice yea in the obedience or disobedience of the Word Life or Death Eternal is concerned yea in every action morally considered the Word telleth you what is the Merit of it and what will be the Event or an evil or a good estate Man would fain know his destiny whether happy or miserable here you may know whether you shall live for ever with God Man in his Laws doth not Threaten or Promise beyond his Power his Power reacheth to mens outward Estate and no further and is only limited to the bounds of the present Life therefore the sanction of their Laws are never extended beyond the Promises or Threats of present and outward Good to give or take away mens Liberty Wealth Estate Life at most But God Threatneth everlasting Fire Matth. 25. 41. Promiseth an Inheritance Immortal 1 Pet. 1. 4. As God commandeth inward Holiness Righteousness Love so Eternal Rewards and Eternal Penalties things that concern us more nearly than Estates Liberties Peace yea our Lives themselves 3. Reason Because of the profit of standing in Awe of the Word 1. It fortifieth us and preserveth us in such Temptations as arise from the Fear of Man where there is a Reverence and Awfulness of Gods Word the greater Awe overcometh the less In such a Temptation a Man may miscarry two ways by Distrust of God and Disobedience to him The one is the Cause of the other Now that we may not distrust him 't is good to set Fear against Fear God against the Creature Ier. 1. 8. Be not afraid of their face for I am with thee to deliver thee saith the Lord. His powerful Protection should incourage us against their wrathful disposition Isa. 51. 12 13. Who art thou that thou shouldest be afraid of a man that shall die and the son of man that shall be as grass and forgettest the Lord thy Maker The Immortal and Almighty God is able to bear us out a due sense of the Power of the Almighty checketh the Fear of Men. Or by Disobedience we dishonour him certainly a gracious heart feareth more to offend God than to fall into any Temporal inconvenience Isa. 8. 12 13. Neither fear ye their fear nor be afraid but sanctifie the Lord of hosts himself and let him be your fear and dread 1 Pet. 3. 14 15. But if ye suffer for righteousness sake happy are ye and be not afraid of their terrour but sanctifie the Lord God in your hearts But let him be your Fear and your Dread Be afraid to offend so Holy a Majesty the Countenance of Princes is very awful unto Men but the Fear of Gods Wrath should overcome the fear of Mans Displeasure even of the Greatest Heb. 11. 27. He feared not the wrath of the king because he saw him that was invisible 2. It maketh a man sincere When a Man standeth in Awe of the Word he obeyeth in Presence and Absence Phil. 2. 12. and avoideth secret as well as open Sins Gen. 39. 9. Sins of Thought as well as in Deed. heart-Heart-sins which the Laws of Men cannot take hold of but the Fear of God is in stead of all Laws 2 Cor. 1. 12. Conscience is to them more than shame of men Something without keepeth back wickedmen but something within the Godly Abners question was not good how shall I hold up my face to thy brother Ioah 2 Sam. 2. 22. he should have said how shall I hold up my face to the Lord thy God Though an upright man might do wickedly uncontrouled of man and no body seeth him or punisheth him yet Reverence of God and his Word restraineth him 3. It maketh a man punctual and exact when afraid to do any thing contrary to Gods revealed Will 't is Universal and 't is Powerful 'T is Universal the Soul that maketh Conscience of the Word is more thorough in Obedience there will be failings but for the main his Heart is sound with God and lesser failings are retracted by Repentance Psal. 141. 1 2. And Powerful stand in Awe and sin not Psal. 4. 4. this will cause us to stop in an evil Course on the remembrance of our Duty as Davids Heart smote him when he cut off the Lap of Sauls Garment Some think the Text then verified my heart standeth in Awe of thy Word a Commandment was in his way Use. I. Is to shew us what frame of Spirit they are under who despise the Word 1. All do so who Deliberately and Voluntarily prefer their own Will before the Will of God 2 Sam. 12. 9. Wherefore hast thou sinned in despising the commandment They obeyed their own inclination whatever the Word saith to the contrary Despising the commandment is the root of all Sin as Formality of wilful
Action A Rebellion or an act of disloyalty against God yea there is not only a vertual hatred in Sin but a formal hatred not only implyed but exprest they wish there were not a God to punish them and call them to an account such a Law to forbid such Practices as they affect or that such things were not sin VVell then 't is not some kind of pleasure in the study of the VVord will shew our love to the VVord but an Impartial Intire and Uniform Obedience strictly abstaining from such things as if forbiddeth and carefully practising what it requireth at our hands 2. That our hatred of Sin must flow from such a Principle a man may hate sin upon forreign and accidental reasons and so that obstaining from sin is not a true hatred but a Casual dislike as when we forbare some sins but retain others that sute better with our Condition Callings Employment Temper or because of some difficulty in compassing shame in Practising or repugnant to our natural Temper No it must be out of a principle of Love to God Psal. 97. 10. Ye that love the Lord hate evil So Psal. 119. 113. I hate vain thoughts but thy law do I love An hatred of Sin arising from love to God and his VVord is the only true hatred that 's hatred of sin as sin as 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Iohn 3. 4. A transgression of the Law as 't is ingratitude to God contrary to our Obligations to him not only as destructive to our selves not principally timore poenae but amore virtutis The VVord of God furnisheth us with divers Reasons and Arguments to move us to hate sin they all have their place but some are more Noble and Excellent than others As when a Man hateth sin because God hath forbidden it True hatred cometh from a love of the contrary therefore he that hath a vehement love to the Law hateth all things which are contrary to it Matth. 6. 20. He will hate the one and love the other There is no serving two Masters love to the one inforceth hatred of the other To love the Good and hate the Evil are inseparable 3. The more we hate Sin the more prepared we are to love the Law A carnal Heart hateth the Law Ioh. 3. 20. He that doth evil hateth the light And Rom. 8. 7. The carnal mind is not subject to the Law He that doth not hate sin hateth the word of God VVe cannot delight in it till our Affections be purified and sanctified Mens evil practices and dispositions cause them to hate the Light 't is a reproving light can sore Eyes delight to look upon the Sun or an unsound heart delight in that which will so ransack and search the Conscience 4. According to the degree of Love so will the degree of our Hatred be they that have the highest love of the Law will have most hatred of Sin they hate every lesser contrariety a vain Thought Psal. 119. 113. They do not only hate open and scandalous sins but sin carried on in a more close and cleanly manner yea they groan under the Relicks of Corruption and feel it an heavy burden Rom. 7. 22 23 24. For I delight in the law of God after the inward man but I see another law in my members warring against the law of my mind and bringing me into captivity to the law of sin which is in my members And then Oh wretched man that I am Next to the Object of our affection the principle or spring of it must be regarded and next to the spring and rise of it the degree must be looked after that we love the good and hate the evil proportionably that is to say that our Hatred must be proportionable to the evil of the thing hated and our love to the good of the thing loved and indeed where the one is the other will be where a great love a great hatred where a little love a little hatred Psal. 119. 127 128. I love thy commandments above gold yea above fine gold therefore I esteem thy precepts in all things to be right and hate every false way Use. Well then if we would shew our love to the Word we must truly sincerely and constantly turn from all known sin with Detestation and Abhorrence for hatred of sin is an infallible evidence of love to the Word Now hatred of sin if it be right 1. 'T is Universal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the whole kind as Haman thought scorn to lay hands upon Mordecai alone but sought to destroy the whole Race of the Iews Ester 3. 6. one sin is as inconsistent with the love of God as another there may be as much Contempt of Gods Authority in a sin of Thought as in a sin of Practice in a small sin as in a greater There may be much crookedness in a small line and in some Cases the Die is more than the Stuff I hate every false way 't is twice repeated in this Psalm in the 104. verse and verse 128. To hate what God hateth Prov. 8. 13. The fear of the Lord is to hate evil 2. 'T is Implacable it aimeth at the utter Extirpation and Expulsion of Sin they seek to remove the guilt to weaken the inclination they groan sorely under the very Being of sin that any thing of sin is left O wretched man that I am who shall deliver me from the body of death Rom. 7. 24. 3. 'T is still growing at first 't is a dubious Case men that are Convinced have some Mind to let sin go or a wish that Christ would save them from it but 't is with such Reserves that they have rather a mind to keep it than let it go As Pharaoh had no mind to dismiss Israel and therefore stood hucking with God or as David when he sent out Forces against Absalom yet be tender of the young Man Pleasing Lusts we have but a remiss Will against them our love to it is greater than our dislike of it therefore so unstable Iam. 1. 8. but when the soul is Converted the soul is armed with a resolution 1 Pet. 4. 1. Then the love of sin is weakned in their hearts and the strength and vigour of it abated the soul is armed with a serious purpose to give it up and shake off this servitude in the confidence of that Grace which is purchased for them by Christs Death there is a Godly Inclination and bent of soul to live unto God Again as our Communion with God and sense of his Love is increased in us so our hatred of sin groweth more keen and fierce when God had told what he would do for Ephraim what have I any more to do with Idols Hosea 14. 8. I have had too much to do already what any more In what proportion there is a sense of Gods Love in the same proportion an hatred of Evil. Moses when he had talked with God in the Mount at his return
sometimes wander out of the path in which we should perish if God did not reclaim us from our wandering Now it is his work to restore our souls that is to keep us from going on still in our By-paths therefore we may come and press it He is inclined to shew favour to those who confess their Errors and for the glory of his Grace and constant Love and sworn Covenant he will not be unmindful of us 3. He delights to guide us in our wanderings Luk. 15. 4 5. The good shepherd leaves the Ninety nine and seeks out the stray'd sheep upon the Hills and Mountains and brings it home upon his own shoulders rejoycing It 's a pleasing thing to Christ to be reducing strayed souls Ezek. 34. 4. He was angry with the under-shepherds and rebukes them because they discharged not their Duty the diseased have you not strengthned c. and he promiseth his own care ver 6. I will seek that which was lost 4. He will bear with our infirmities and if humbly sought to will take care of us We straggle sometimes out of weakness and out of Vanity of spirit and loose our selves through our own folly therefore Christ saith I will seek that which was lost Sometimes we are driven away by Wolves Christ will fetch us back again that we may not be meat for their mouth If sin be as a breach upon Conscience he will heal that wound and bind up the broken If we be weak ready to straggle he will confirm us and strengthen us more and more Having such a shepherd this should encourage us more to go to him V. Here 's Caution take heed not to run into infirmities as if it were matter of nothing why they must be Repented and it is part of wilfulness voluntarily and allowedly to do that which he must undo again and necessarily be repented of as David confesseth his Error Little sins allowed and customarily committed on the presumption of a Pardon they are not infirmities but are of a dangerous nature If you indulge iniquity you loose your Claim as those that are devoted to God you will hazard this if you indulge your straying humour and consider even infirmities may cost us dear for though they do not make void the Eternal Reward yet usually God reduceth us not by internal Grace but by some smart Providence as David Psal. 119. 67. Before I was afflicted I went astray God will teach you your Duty by Briars and Thorns by sharp Affliction And where the distemper is more rooted in us if it be not an Act only but a kind of rooted Distemper then the dispensation of Gods Providence may be very sharp As Pauls Thorn in the Flesh when he was apt to be lifted up in Pride he prays thrice the Lord was Terrible to him possibly it was the Stone or Gout some wracking Pain 2 Cor. 12. Though he prays God would not release him but still keeps the pain and trouble upon him so our strayings will cost us dear To be sure they must cost us Repentance but they may cost us a great deal of sorrow in the World We should not incur the hazard of Gods Temporal Displeasure Again you have no Assurance and Command of the Time and Measure of the Spirits Assistance and therefore if you give way to little failings they may become grievous Enormities in the end and when you grieve the Spirit you do what lies in you to drive him from you and provoke him to suspend his Assistance the longer And therefore grieve not the holy spirit of God whereby ye are sealed to the day of Redemption Eph. 4. 30. FINIS Advertisement THere is lately Published Twenty select Sermons Preached by the late Reverend and Learned Divine Dr. Thomas Manton and since his Death Published by Dr. William Bates in Quarto Also Eighteen Sermons on the second Chapter of the second Epistle to the Thessalonians Containing the Description Rise Growth and Fall of Antichrist with Cautions and Arguments to establish Christians against the Apostacy of the Church of Rome By Dr. Tho. Manton Published likewise by Dr. Will. Bates Sold by I. Robinson and B. Aylmer in Octavo A. Funeral Sermon Preached upon the Death of the Reverend and Excellent Divine Dr. Tho. Manton who Deceased October 18 1677. By William Bates D. D. To which is now added the last Publick Sermon Dr. Manton Preached In Octavo All three Printed for Brabazon Aylmer at the three Pigeons against the Royal Exchange in Cornhil AN Alphabetical TABLE Directing the READER to the Principal Matters contained in the foregoing SERMONS A. ABle God able to perform his promise p. 548. Abhorrence of sin more then hatred p. 1008 Absolution of God dischargeth the Law Conscience and Satan p. 39 Abundance of Mercies in God p. 316 Acceptance of prayer before its answer p. 166 Acceptation of our services must be sought after p. 725 God Accepts no bodily service without that of the soul p. 1045 God Accepts the Heart when it is 1. Broken 2. Renewed 3. Purified by Faith 4. Acted by Love p. 1046 Account must be given to God shortly p. 572. 39. 457 Accomplishment of promises to be diligently observed p. 447 Acknowledgement of God in Afflictions p. 138 Acknowledgment of Mercy a great Duty Reasons Uses of it p. 445 446 They that acknowledg justice may expect Mercy p. 511 Acknowledge the benefit of all Afflictions due to Gods Spirit p. 465 Justice and Faithfulness of God in afflicting must be acknowledged p. 509 Acquittance from Sin and acquittance from Hypocrisie p. 61 Acted They that are acted by God act under him p. 223 Actions a better discovery of our Thoughts then Words p. 10 Action is the perfection of the habits of Grace p. 32 Action not only required but good principles p. 859 Acting in spiritual duties sits us for duty p. 160 Activity in duty a sign of the quickening Spirit p. 935 Actual consent to the Covenant required p. 707 Actual Grace necessary as well as habitual p. 313 Uses of actual grace 1. To Direct us in the exercise of Grace received 2. To excite the habits of Grace 3. To strengthen us in the operation 4. To fortifie against Temptations p. 779. Necessity of actual Grace on three Accounts p. 779. 242 Actual thinking of God an eminent duty at certain Seasons p. 1055 Adam Vide Man Admonition Impatience under it a sign of pride p. 521 Advantages that Spiritual Enemies have over us p. 76 Advantages by Gods first work of Grace upon us 1. Inclination towards what is good 2. Preparation of Heart to Holy Actions 3. Power to do good p. 241. 242. Taking up Religion upon the Account of Temporal Advantages reproued p. 342 Affections Twofold 1. Affections of aversation 2. Affections of choice and pursuit p. 2. 680. 1006 Affection to the Word necessary in order to our keeping it p. 10. 34. God delights in them p. 246 Affections easily bribed p. 450 Affections without knowledge not Good p.
to be discharged seriously A man is very careful that hath taken a trust upon him to preserve it No men that have given up their names to Christ but they have taken up this trust upon them to keep his precepts therefore we should do it with all diligence and heedfulness of soul. 6. We have no other plea to evidence our sincerity we are guilty of many defects and cannot do as we would where lyes our evidence then when we set our selves to obey and aim at the highest exactness to serve him with our best affections and strength A child of God he doth not do all that God hath required but he doth his best and then that 's a sign the heart is upright For what is this diligence but our utmost study and endeavour after perfection to avoid all known evils and to practise all known duties and that with as much care as we can Now this is an argument of our sincerity and then our slips are but failings which God will spare pity pardon Mal. 3. 17. I will spare them as a man spareth his own son that serveth him c. Where a man is careless and failings are allowed then they are iniquities A father out of indulgence may pass by a failing when his son waits upon him suppose when he spills the wine and breaks the glass but surely will not allow him to throw it down carelesly or willfully We have no other plea to evidence our sincerity but this Use. It presseth us whatever we do for the great God to do it with all our might Eccles. 9. 10. There is no weighty thing can be done without diligence much more the keeping the Commandment Satan is diligent in tempting and we our selves are weak and infirm we cannot do the least thing as we should And the danger of miscarrying is so great that surely it will require all our care Wherein should we shew this diligence and exactness when we keep all the parts of the Law and that at all times and places and that with the whole man 1. When we strive to keep the Law in all the points of it this was Paul's Exercise Acts 24. 16. To keep a good Conscience void of offence both towards God and man Mark here was his great business this is to be diligent when a man labours to keep a good Conscience always And saith he herein or upon this do I exercise my self that is upon this encouragement upon hope of a blessed Resurrection for that 's spoken of there There are wages and recompences enough in Heaven therefore we should not grudg at a little work that we may not be drawn willingly from the least part of our duty 2. When we do it at all times and places and in all company then it 's a sign we mind the work then are we diligent Psal. 106. 3. Blessed is he that doth righteousness at all times Not only now and then but 't is his constant course We do not judg mens complexions by the colour they have when they sit before the fire We cannot judg of men by a fit and pang when they are under the awe of an Ordinance or in good company but when at all times he labours to keep up a warmth of heart towards God 3. When he labours to do this with his whole man not only in pretence and with his body or outward man but with inward affections Rom. 1. 9. My God whom I serve in the spirit And the true people of God are described Phil. 3. 3. To worship God in the spirit When they labour to bring their hearts under the power of Gods precepts and do not only mind conformity of the outward man this is to keep the precepts of God diligently All this is to be understood not in exact perfection but it is to be understood of our striving labouring watching of our praying and of our exercising our selves hereunto that we may with our whole man come under the full obedience of the Law of God and may manifest it upon all occasions at all times in all companies and places and this is an evidence of our sincerity SERMON VI. PSAL. CXIX 5. O that my ways were directed to keep thy Statutes IN the former Verse he had spoken of God's Authority now he beggeth grace to obey Thou hast commanded and Oh that my ways were directed to keep thy statutes 1. Note That it is the use and duty of the people of God to turn precepts into prayers That this is the practice of God's children appeareth Ier. 31. 18. Turn thou me and I shall be turned for thou art the Lord my God God had said Turn you and you shall live and they ask it of God Turn us as he required it of them 'T was Austin's prayer Da quod jubes jube quod vis Give what thou requirest and require what thou wilt It is the duty of the Saints for 1. It suiteth with the Gospel-Covenant where precepts and promises go hand in hand where God giveth what he commandeth and worketh all our works in us and for us They are not conditions of the Covenant only but a part of it What God hath required at our hands that we may desire at his hands God is no Pharaoh to require brick where he giveth no straw Lex jubet gratia juvat The Articles of the New Covenant are not only put into the form of precepts but promises The Law giveth no strength to perform any thing but the Gospel offereth Grace 2. Because by this means the ends of God are fulfilled Why doth God require what we cannot perform by our own strength He doth it 1. To keep up his right 2. To convince us of our impotency and that upon a trial without his grace we cannot do his work 3. That the creature may express his readiness to obey 4. To bring us to lye at his feet for grace Now when we turn precepts into prayers all these ends are accomplished First To keep up his right If we have lost our power there is no reason God should lose his right A drunken servant is under the obligation and duty of a servant still he is unable to do his Masters work but he is bound to it It is unreasonable that another should suffer through my default Well then God may well command the faln creature to keep his precepts diligently Now when we deal earnestly with God about it it argueth a sense of his authority upon our hearts If we were not held under the awe of the commandment why should we be so earnest about it If men were more sensible of their obligation we should have more prayers in this kind This is the will of God and how shall I do to observe it 2. To convince us of our impotency and that upon a trial practical conviction is best We may discourse of the weakness and insufficiency of the Creature but we are not affected with it till we try A diseased man
ye not unwise but understanding what the will of the Lord is A man that desireth to follow God fully would fain know the whole latitude and breadth of his duty A child of God is inquisitive He that desireth to keep all doth also desire to know all It is his business to study the mind of God in all things gross negligence sheweth we are afraid of understanding our duty 2. By often searching and trying his own heart that he may find where the matter sticketh Lam. 3. 40. Let us search and try our ways that we may turn unto the Lord. Compleat Reformation is grounded on a serious search A chief cause of our going wrong is because we do not bring our hearts and ways together 3. Desire God to shew it if there be any thing in the heart allowed contrary to the Word Iob 34. 32. That which I see not teach thou me if I have done iniquity I will do no more And Psal. 139. 23 24. Search me O God and know my heart try me and know my thoughts and see if there be any wicked thing in me and lead me in the way everlasting He would not hold on in any evil course There is no sin so dear and near to him which he is not willing to see and judg in himself 4. When they fail through humane infirmity or imprudence they seek to renew their peace with God 1 Ioh. 2. 1. My little children these things write I unto you that ye sin not and if any man sin we have an advocate with the father Iesus Christ the righteous They sue out their discharge in Christs name If a man were unclean under the Law he was to wash his clothes and bath himself in water before evening and not rest in his uncleanness Now if we still abide in our filthiness and do not fly to our Advocate and sue out our pardon in Christs name it argueth that we have not a respect to the Commandment 5. They diligently use all holy means which are appointed by God for growth in faith and obedience 2 Cor. 7. 1. Let us cleanse our selves from all filthiness of the flesh and spirit perfecting holiness in the fear of God and coming up to a greater conformity 6. A care of their bosom-sin to get that weakned Psal. 18. 23. I was also upright before him and I kept my self from mine iniquity Such as are most incident to us by temper of nature course of life or posture of interests the right hand must be cut off the right eye plucked out Mat. 5. 29 30. If thou seekest to cross that sin that is most pleasing to thine own heart seekest to dry up that unclean issue that runneth upon thee by that and the other signs may we determine whether we have a sincere respect to all Gods Commandments 2. The next Circumstance in the Text is the fruit and benefit They that have an intire respect to Gods Laws shall not be ashamed There is a twofold shame The shame of a guilty Conscience And the shame of a tender Conscience The one is the merit and fruit of sin the other is an act of Grace This here spoken of is to be understood not of an holy self-loathing but a confounding shame This shame may be considered either with respect to their own hearts or the world or before God at the day of Judgment 1. With respect to their own hearts and thus the upright and sincere shall not be ashamed There is a generous confidence bewrayed in Duties in Troubles and in Death In Duties they can look God in the face uprightness giveth boldness and the more respect we have unto the commandments the greater liberty have we in prayer 1 Joh. 3. 21. If our hearts condemn us not then have we confidence towards God But when men walk crookedly and loosly they sin away the liberty of their hearts and cannot come to God with such a free spirit A man that hath wronged another and knoweth not how to pay cannot endure to see him so doth sin work a shieness of God 2. In Troubles and Afflictions Nothing sooner abashed than a corrupt conscience they cannot hold up their heads when crossed in the world a burden sits very uneasie upon a galled back their crosses revive their guilt are parts of the curse therefore they are soon blank But now a godly man is bold and courageous Two things make one bold Innocency and Independency and both are found in him that hath a sincere respect to Gods commandments Innocency when the soul doth not look pale under any secret guilt and when we can live above the creatures it puts an heroical spirit or Lyon-like boldness into the children of God 3. In Death To be able to look death in the face it is a comfort in your greatest distresses When Hezekiah was arrested with the sentence of death in the mouth of the Prophet here was his comfort and support O Lord thou knowest that I have walked before thee with a perfect heart And Job 15. 16. Though he slay me yet will I trust in him 2. Before the world a man will be able to hold up his head that is sincere It is true he may be reproached and scoffed at and suffer disgrace for his strictness yet he is not ashamed Though we displease men yet if we please God it is enough if we have his approbation 1 Cor. 4. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With me it is a very small thing that I should be judged of you or of mans judgment To depend on the words of man is a foolish thing There is more ground of rejoycing than of shame You have the approbation of their consciences when not of their tongues In the issue God will vindicate the righteousness of his faithful servants Psal. 37. 6. He shall bring forth thy righteousness as the light and thy judgment as the noon-day There will be no cause in the issue for a Christian to repent of his strict observance of Gods commands Eph. 3. 18. 3. Before God at the day of Judgment 1 John 2. 28. And now little children abide in him that when he shall appear we may have confidence and not be ashamed before him at his coming He is the brave man that can hold up his head in that day Wicked men will then be ashamed 1. Because their secret sins are then divulged and made publick 1 Cor. 4. 5. Iudg nothing before the time until the Lord come who both will bring to light the hidden things of darkness and will make manifest the counsels of the heart and then shall every man have praise of God 2. Because of the frustration of their hopes Disappointment bringeth shame Some do many things and make full account of their acceptance with God and reception to glory but when all is disappointed how much are they confounded Rom. 5. 5. Hope maketh not ashamed because it is not frustrated 3. By the contempt and dishonour God puts upon them banishing
soon is the edg of his bravery taken off Dan. 5. 5 6. Haman in the midst of his honours was troubled at the heart for want of Mordecai's knee Those things which seem to affect us so much cannot allay one unquiet passion certainly cannot still and pacifie the least storm of the Conscience and therefore what ever face men put upon temporal enjoyments if they cannot see Gods special love in them they want sincere joy There is many a smart lash they feel when the world hears not the stroke Prov. 14. 13. Even in laughter the heart is sorrowful and the end of that mirth is heaviness All the laughter and merriment which men seem to receive from the Creature it is but a little appearance not such as will go to the Conscience that will indeed and throughly rejoice and comfort a man and give him solid joy 3. There wants eternity An Immortal soul must have an eternal good pleasures for evermore Psal. 16. ult In this world we have but a poor changeable happiness Luk. 12. 19. 't was said to the rich fool This night thy soul shall be required of thee Thus much for the first Branch Blessed art thou O Lord. II. I come from the Compellation to the Supplication Teach me thy statutes And here observe 1 The person teaching he speaks to God Do thou O God teach 2 We may consider the person taught Teach me I that have hid the word in my heart David that was a Prophet is willing to be a Disciple Those that teach others have need that God should teach them the Prophet saith Teach me O Lord. David a grown Christian he desires more understanding of Gods will Certainly we should still follow on to know the Lord Hos. 6. 3. Heathens that only knew natural and moral things yet they saw a need of growth and the more they knew the more they discovered their ignorance and always as they grew elder they grew wiser How much more sensible would they have been of their defects in the knowledg of spiritual things if they had in a little measure been acquainted with the mysteries of godliness that pass all understanding and are so much from humane sense and above the capacities of our reason Prov. 30. 3. Agur said I neither learned wisdom nor have the knowledg of the holy There is very much yet to be learned of God and of his ways Many think they know all that can be taught them David a great Prophet a man after Gods own heart yet is earnest that God would teach him his statutes 3 The lesson or matter to be taught Thy Statutes so he calls the Word because the Doctrines of it have the force of a Law published they do unalterably bind and that the soul and conscience and therefore the Precepts Counsels and Doctrines of the Word are all called statutes The Point is Doct. If we would know Gods statutes so as to keep them we must be taught of God Here I shall enquire 1. What it is or how doth God teach us 2. The necessity of this teaching 3. The benefit and utility of it First How doth God teach us Outwardly by his Ordinance by the Ministry of man Inwardly by the inspiration and work of the Holy Ghost 1. The outward teaching is Gods teaching because it is an Ordinance which is appointed by him now both these must ever go together external and internal teaching Despise not Prophecy Quench not the Spirit If you would have any enlightning and quickning of the Spirit you must not despise Prophecy We teach you here and God blesseth Jesus Christ when he comes to teach his Disciples first he openeth the Scripture Luk. 24. 37. And then v. 45. he opened their understandings Of Lydia it is said God opened her heart in attending to the things spoken by Paul Act. 16. 14. She was attending and then God openeth her heart When the Eunuch was reading then God sends an Interpreter The outward means are necessary it is Gods teaching in part but the inward grace especially Both these must go together for it is said Ioh. 6. 45. Every man that hath heard and hath learned of the Father cometh unto me There must be a hearing of the Word and so there is a teaching from God But 2. The inward teaching which is the work of the Spirit that needs most to be opened What is that it consists in two things 1 When God infuseth light into the understanding so as we come to apprehend the things of God in a spiritual manner Psal. 36. 9. In thy light shall we see light There is no discerning spiritual things spiritually but in Gods light There may be a literal instruction which one man may give to another But in thy light only shall we see light such a lively affective knowledg as disposeth the heart for the enjoyment of God There is a seeing and a seeing in seeing Isa. 6. 10. Lest in seeing they shall see A man may see a truth rationally that doth not see it spiritually now when we have the Spirits light then in seeing we see Or as the Apostle calls it Col. 1. 6. A knowing of the grace of God in truth Since you did not only take up the report but feel it and had some experience of it in your hearts Again 2 Gods teaching it consisteth not only in enlightning the understanding but in moving and inclining the heart and the will for Gods teaching is always accompanied with drawing Ioh. 6. 44. No man cometh to me except the Father draw him which Christ proves v. 45. Because they shall be all taught of God The Spirits light is not only directive but perswasive it is effectual to alter and to change the affections and to carry them out to Christ and to his ways he works powerfully where he teacheth When the Holy Ghost was first poured out upon the Apostles there was a notable effect of it It came in the appearance of â—…ven tongues like as of fire Act. 2. 3. to shew the manner of the Spirits operation by the Ministry not only as light but as fire it is a burning and shining light that is such a light as is seasoned with zeal and love that affects the heart that burns up our corruptions And therefore you know when Christ would put forth a Divine effect in his conference with his two Disciples it is said Their hearts burned within them while he talked with them Luk. 24. 32. There 's a warmth and heat convey'd to the Soul Thus for the nature of this Teaching Secondly The necessity of this Teaching will appear in several things 1. If we consider the weakness of a natural understanding 1 Cor. 2. 14. The natural man receiveth not the thing of the spirit of God because they are spiritually discerned They must be spiritually understood There must be a cognation and proportion between the object and the faculty Divine things cannot be seen but by a Divine light and spiritual things by a
22. If any man love not the Lord Iesus Christ let him be anathema maranatha accursed till the Lord come that is for ever and ever How can a man think he shall be the better for Christ that doth not love Christ nor delight in him and have no value for him and therefore if you have not this love to Christ it 's a sign you have no benefit by him you have not that faith that will give you a title 4. This love must be expressed by a sincere obedience for this is love to keep his Commandments 1 Joh. 5. 3. and Gal. 5. 24. They that are Christs have crucified the flesh with the lusts thereof They are not Christs are not to be reckoned to him meerly that make a profession of his name and with whom his memory seems to be precious but they are Christs that testifie love to Christ. Do you perform duties for Christs sake USE 2. To press you to come out of the curse which cleaves to all impenitent sinners O what a dreadful condition are they in and how soon God may take advantage of this curse and cut us off from a possibility of grace we cannot tell and at the last day this curse will be ratified Therefore be sensible of the burden come out of it this is Gods end in shutting up a sinner under such a fatal necessity Either you must perish for ever or run to Christ. This should quicken us the more to fly to his mercy Thirdly They are not only cursed but rebuked Thou hast rebuked the proud c. Observe Doct. 3. The rebukes of Gods Providence upon impenitent sinners they are of great use to the Saints 1. They are arguments of his displeasure against the proud and against the impenitent God that is so merciful to the humble and broken-hearted that looketh to him that is poor and contrite and trembles at the word Isa. 66. 2. he can be severe and just against those that deal proudly that lift up the heel against him Psal. 68. 21. it is twice repeated Our God is a God of salvation but he will wound the head of his enemies c. Mark though mercy be Gods delight verily he is a God of salvation yet we must not imagine a God all of honey and all sweetness If men be proud obstinate and impenitent they shall be cursed and not only cursed but they shall be rebuked 2. It is a proof and document given to the world how tender God is of his word how willing to satisfie the world This is the rule we must stand by Thou hast rebuked them why because they erred from thy commandment God hath authorized and ratified the Law by the rebukes of his Providence and makes it authentick and valid in the hearts and consciences of men Rom. 1. 18. The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men c. Mark it is revealed from heaven the events which fall out in the world we should not look upon them as casual strokes or a chance that happened to us in the way but as discoveries from heaven the word is the rule of life mark against all ungodliness this is the breach of the first Table and against all unrighteousness which is the breach of the second Table God hath owned both Tables Heb. 2. 2. The word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward He means the Law which was delivered by the Ministry of Angels now every transgression by that he means sins of Commission and every disobedience by that he means sins of Omission and God hath met with every breach and every violation of the Law how punctually God hath exemplified every commandment in his judgment And if we would make collections of Providence we might easily find this how God hath rebuked pride and that because they err from his Commandment Again It may be improved as a check against envy at the prosperity of the wicked Do not call the proud happy they are cursed already and in time shall be punished Mark the end of the wicked Psal. 37. 17. First or last God will manifest from Heaven his displeasure against their impenitency By daily experience we may see that they thrive ill that set themselves against God And then it serves to confirm the truth of the threatning O! when God inflicteth judgments remember the curse of the Law is not in vain after the thundering of the threatning there will break out the bolt of confusion and destruction upon the wicked so that you must either do or dye for it USE Let this perswade men to break off their sins by repentance that you may be sensible of the wretchedness of your condition Gods words are deeds Men may curse and yet God may bless for all that but Gods curse is sure to take place Let us make that use which David doth of it to excite our affections to the word of God by the vengeance which God taketh of the pride and scorn of others The examples of others shipwracking themselves by their rebellion against God are sanctified when they make us more careful and watchful that we err not from Gods commandments SERMON XXIII PSAL. CXIX 22. Remove from me reproach and contempt for I have kept thy testimonies DAVID was derided for keeping close to Gods word possibly by those proud ones mentioned in the former verse they contemn'd the word themselves and would not suffer others to keep it as the Pharisees would neither enter into the kingdom of God themselves nor suffer others to enter But David makes this an argument to beg the Lords grace to wit light and strength that he might give no occasion to their reproach and if it lighted upon him that it might not rest upon him Or by the proud men may be meant Saul's Courtiers who traduc'd his innocency and sought to overwhelm him with slander Now God knew his conscience and integrity and therefore could best clear him In the words as in most of the other Verses you have 1. A Request Remove from me reproach and contempt 2. A Reason and Argument to enforce the Request for I have kept thy testimonies First For the Request Remove from me reproach and contempt the word signifies Roll from upon me let it not come at me or let it not stay with me And then the Argument for I have kept thy testimonies The reason may be either thus 1. He pleads that he was innocent of what was charged upon him and had not deserved those aspersions 2. He intimates that it was for his obedience for this very cause that he had kept the word therefore was reproach roll'd upon him 3. It may be conceived thus that his respect to Gods word was not abated for this reproach he still kept Gods testimonies how wicked soever he did appear in the eyes of the world It is either an assertion of his innocency or he shews the
ask Gods leave in prayer and observe the bent of our hearts after prayer 4. The word of God teacheth a man when he understandeth his duty and hath Gods leave to submit the event to God and that easeth the heart because he may be sure of success comfort and support Psal. 37. 5. Commit thy way unto the Lord trust also in him and he shall bring it to pass And Prov. 16. 3. Commit thy work unto the Lord and thy thoughts shall be established It easeth us of a great deal of trouble and care so that when a man hath brought his affections to submit to whatever God should determine in point of success when he hath moderated and calm'd his spirit that he is resolved to bear the event whatever it be this easeth the soul of a deal of trouble Thus you see how we may make the statutes of God to be the men of our counsel USE 1. What a singular mercy is it that God hath given us the Scripture where we have counsel upon all occasions how to manage our affairs prudently bear afflictions comfortably and with composed hearts to get through all events and dangers that we meet with in our passage to heaven We should have groped up and down as the Sodomites for Lot's dore if we had not this rule of faith and obedience It is a Rule that teacheth us how to think well for it reacheth to the thoughts to speak well for it giveth a law to all our words to do well in all our civil actions and trading how to keep a good conscience and approve our selves to God how in natural actions eating drinking to season them with Gods fear and religious actions how we may pray and worship how to govern our selves our own hearts and affections to converse with others in all relations as Fathers Children Masters Servants Magistrates Ministers People and how to hold communion with God all which are demonstrations of the sufficiency of the Scripture for our direction and what reason there is that we should take the testimonies of God to be the men of our counsel USE 2. For reproof to those that turn the back upon Gods Counsels Who are those 1. Such as neglect the general duties of Christianity as Faith and Repentance God hath given us counsel what to do in order to eternal life and we regard it not The great quarrel between God and sinners is about the neglect of this counsel which he hath given them for their souls good Pro. 1. 25. They set at nought all my counsel and v. 30. They would none of my counsel O! when your friends have advised you and you despise it and take another course it troubleth them You know how heinously Achitophel took it when his counsel was despised Equals when their counsel is despised take it very ill much more Superiors when they give counsel The entreaty and advice of a Superior carrieth the force of a command So it is here with God it is called counsel not as if it were an arbitrary thing whether we did regard it or no but because of Gods mild condescension when men are in danger of perishing for ever the Lord gives us counsel You are in a miserable estate he is pleased to tell you how to come out of your misery the word of God therefore is called the counsel of God It is sad when we shall reject the counsel of God Luk. 7. 30. They rejected the counsel of God against themselves There 's two sentences they rejected the counsel of God and it was against themselves it was to their own loss and destruction God Ioseth nothing when we despise his counsel but you lose all your eternal happiness This is so great an evil that God punisheth it with it self When men will not take Gods counsel then it is the most dreadful Judgment he can lay upon us to give us up to our own counsel Psal. 81. 11. O what a heavy judgment was it to be given up to the counsels of their own heart 2. It reproves such as do not consult with Gods word about their affairs but meerly live as they are acted by their own lusts or walk at all adventures so the expression in the marginal reading is Lev. 26. 21. It is as the action falls they do not care whether it please God or be the rule of their duty yea or no. These are far from the temper of Gods children It is sad in persons much more in Nations when men run head-long upon all manner of disorders against right and honesty it tends to ruin Deut. 32. 28. They are a Nation void of counsel neither is there any understanding in them 3. Such as go flatly against the counsel of God and to gratifie their own interest pervert all that is just and honest Psal. 107. 11. They rebelled against the word of the Lord and contemned the counsel of the Most High These do but expose themselves to speedy ruin Job 18. 7. Bildad said of the wicked His own counsel shall cast him down They need no other means to ruin them than their own brutish course When men dare break the commandment of God without any relâ—…tancy to gratifie a worldly interest though for the present no evil comes of it yet afterwards they shall smart Prov. 19. 20. Hear counsel and receive instruction that thou mayest be wise for thy latter end Consider what it will come to afterwards when thou comest to dye then you will wish O that I had taken Gods counsel that I had not gone with such a daring spirit against the plain counsel of Gods word 4. Such as pretend to ask counsel from the word but it is according to the Idol of their own hearts that come with their own conclusions and preconceptions and prejudices against Gods counsel Ezek. 14. 3 4. Son of man these have set up their idols in their heart c. Men will come and pretend to ask Gods counsel and leave upon their undertakings when they are resolved upon a wicked enterprise before then God must be called upon and sought to and so they make Gods Ordinance a Lacquey meerly to be a covert to their evil practices as those in Jer. 42. that came to the Prophet and they were prepossest and had their resolutions aforehand USE 3. To press us to this consulting with the word of God to make the testimonies of the Lord the men of our counsel There are many qualifications and tempers of heart necessary 1. Fear of God Psal. 25. 12. What man is he that feareth the Lord him will he teach the way that he shall chuse He that is in doubt and perplexed and would have counsel from Gods word who is the man that is like to have it He that feareth the Lord. There is a great sutableness between the qualification and the promise partly he that fears God hath a greater awe of the word than others have and is loth to do any thing contrary to Gods
sent Samuel to anoint David Samuel said How can I go if Saul hear it he will kill me And the Lord said Take an heifer with thee and say I am come to sacrifice to the Lord That was a truth but not the whole truth Obj. But you will say Will not this justifie Mental reservation and Jesuitical Equivocation I answer There are two sorts of Reservations I may reserve part of the truth in my mind But the mental reservations the Jesuits plead for is this When that which is spoken is a lye if abstracted from that which is in the mind for instance If a Magistrate say Art thou a Priest no meaning not after the order of Baal So that which is spoken is a lye But if it be spoken with truth we may reserve part of it That in Samuel was not an untruth but concealing some part of the truth not fit to be discovered So Ier. 38. 24. to 27. Then said Zedekiah unto Ieremiah Let no man know of these words and thou shalt not dye But if the Princes hear that I have talked with thee and they shall come unto thee and say unto thee Declare unto us now what thou hast said unto the King hide it not from us and we will not put thee to death also what the King said unto thee Then thou shalt say unto them I presented my supplication before the King that he would not cause me to return to Ionathans house to dye there Then came all the Princes unto Ieremiah and asked him and he told them according to all these words that the King had commanded so they left off speaking with him for the matter was not perceived 2dly We now come to the Blessing asked Grant me thy law graciously Where first the benefit it self Grant me thy law Secondly The terms upon which it is asked implied in the word Graciously 1. The benefit asked Grant me thy law David had the book of the Law already every King was to have a copy of it written before him but he understandeth it not of the law written in a book but of the law written upon his heart which is a priviledge of the Covenant of grace Heb. 8. 10. For this is the Covenant which I will make with the house of Israel in those days saith the Lord I will put my laws in their minds and write them in their hearts c. Doct. 1. Then is the Law granted to us when it is written upon our minds and hearts that is when we understand it and our hearts are framed to the love and obedience of it otherwise it is only granted to the Church in general but it is not granted to us in particular We may have some common priviledge of being trained up in the knowledge of Gods Will but we have not the personal and particular benefits of the Covenant of Grace till we find it imprinted upon our hearts Well then 1. Press God about this not only to grant his Word unto the Church but to grant it unto you unto your persons To reveal his Son in me Gal. 1. 16. There is a general benefit He hath shewed his word unto Iacob and his statutes unto Israel Psal. 147. 19. And there is a particular benefit Grant me thy law graciously The whole Church may be under a Covenant of grace and some particular members of it may be all that while under a Covenant of Works if they have only an external Law without to shew them what is good but not a Law within to urge and inable them to do it Lex jubet gratia juvat litteral instruction belongeth only to the first Covenant but when the word is made ours that 's a priviledge of the second Covenant The ingrafted word that is able to save our souls Jam. 1. 21. When it is received in our hearts and doth prosper there and fructifie unto holiness when it is written over again by the finger of the Spirit 2. See if this effect be accomplished if the law be granted to you It is so 1. When you have a sense and conscience of it and you own it as your rule for the governing of your own heart and life Psal. 37. 37. The law of God is in his heart none of his steps shall slide It is not in his book only but in his heart to guide all his actions 2dly It is so when you have some ability and strength to perform it Their hearts carry them to it as Psal. 40. 8. I delight to do thy will O God yea thy law is in my heart They have not only a sense and conscience of their rule but a ready spirit to perform it and set about this work cheerfully and heartily A ready and cheerful obedience to Gods Will is the surest note that the Law is given to us when the study and practice of it is the great employment and pleasure of our lives Doct. 2. The Law that is odious to the flesh is acceptable to a gracious heart What others count a restraint they count a great benefit and favour Rom. 8. 7. The carnal mind is enmity against God for it is not subject to the law of God neither indeed can be They shun all means of searching and knowing themselves wishing such things were not sins or not desiring to know them to be so therefore hate the law and will not come to the light 3 Joh. 20. For every one that doth evil hateth the light neither cometh to the light lest his deeds should be reproved As a man that hath light ware is loth to come to the ballance or Counterfeit-coin to the touch-stone or as a bankrupt is loth to cast up his estate They hate the directions and injunctions of the word as contrary to their lusts 1 King 22. 8. He doth not prophesie good concerning me but evil said wicked Ahab and therefore would not hear him and yet he was the Prophet of the Lord They are loth to understand their duty are willingly ignorant 2 Pet. 3. 5. For this they are willingly ignorant of c. But now a gracious heart desireth nothing more than the knowledge of Gods Will how contrary soever to their lusts they approve it Rom. 7. 12. Wherefore the law is holy and the Commandment holy and just and good The Law and Commandment that which wrought such tragical effects in his heart Therefore they desire the knowledge of it above all things Psal. 119. 72. The law of thy mouth is better to me than thousands of gold and silver more than all earthly riches whatsoever it is the best thing they can enjoy to have a full direction in obedience 2dly The practice is welcome to their souls 1 John 5. 3. His commandments are not grievous They are to others not to them because of the suitableness of their hearts to a galled shoulder the least burden is irksome but to a sound back it is nothing love sweetens all USE Do you count the Law an enemy or a friend
opinion otherwise he loseth the glory and the benefit of his Religion he is but a Pagan in God's account Ier. 9. 25. he makes his Religion to be call'd in question and therefore he that walks unsuitably he is said to deny the Faith 1 Tim. 5. 8. To be a Christian in doctrine and a Pagan in life is a temptation to Atheism to others when the one destroys the other practice confutes their profession and profession confutes their practice therefore both these must be matched together Thus the way of truth must be the rule and a holy life must be suited 2. As to this holy life a general good intention sufficeth not but there must be accurate walking why for God doth not judg of us by the lump or by a general intention It is not enough to plead at the day of judgment you had a good scope and a good meaning for every action must be brought to judgment whether it be good or evil Eccles. 12. 14. When we reckon with our servants we do not expect an account by heap but by parcels so a general good meaning giving our account by heap will not suffice but we must be strict in all our ways and keep close to the rule in every action in your eating trading worship Eph. 5. 15. See that you walk circumspectly c. see that you do not turn aside from the line and narrow ridg that you are to walk upon 3. Accurate walking will never be unless our Rule be diligently regarded and set before us why 1. So accurate and exact is the Rule in it self that you may easily swerve from it therefore it must always be heeded and kept in your eye Psal. 19. David admired the perfections of the Law for the purity of it and for the dominion of it over conscience what was the issue of that contemplation see v. 12. Who can understand his errors cleanse thou me from secret faults Thus the best man when he compares himself with the Law will be forced to blush and acknowledg more faults than ever he took notice of before When we see the Law reacheth not only to the act but the aim not only to the words but the thoughts and secret motions of the heart Lord then who knows his errors The Law of God sometimes is said to be broad and sometimes narrow a broad Law Psal. 119. 96. Thy commandment is exceeding broad why broad because it reacheth to every motion every human action the words the thoughts the desires are under a Law nay yet more the imperfect and indeliberate motions of the soul are under a Law therefore the commandment is exceeding broad On the other side it is said to be narrow a strait gate and a narrow way Mat. 7. 14. why because it gives no allowance to corrupt nature we have but a straight line to go by So that we need regard our Rule 2. We are so ignorant in many particulars relating to faith and manners that we need often consult with our Rule The children of light have too much darkness in them therefore they are bidden to look to their Rule Eph. 5. 17. Be ye not unwise but understanding what the will of the Lord is Blind consciences will easily carry us wrong and we have some new things still to learn from the word of God for knowledg is but in part therefore our Rule should be ever before us 3. So many and subtil are those temptations which Satan sets on foot to make us transgress this Rule The Devil assaults us two ways by fiery darts and by cunning wiles Eph. 6. 11. he hath not only violent temptations burning lusts or raging despair but he hath ensnaring temptations by his wiles such as most take with a person tempted and he transforms himself into an Angel of light 2 Cor. 11. 14. covers his foul designs with plausible pretences therefore we need have our Rule and the word of God ever before us 4. We are weak and easily over-born and therefore should bear our Rule always in mind God's people their greatest sins have been out of incogitancy they sin oftenest because they are heedless and forgetful and unattentive Therefore as a Carpenter tries his work by his Rule and Square so should a Christian measure his conversation by the rod of the Sanctuary God whose act is his Rule cannot miscarry So the School-men when they set out God's holiness say God's hand is his Rule but we that are creatures are apt to swerve aside therefore need a Rule We should always have our rule before us We are to walk according to rule Gal. 6. and Josh. 1. 7 8. The book of the Law shall not depart from thee c. If we would have our Rule before our eyes we should not so often swerve Christians though you be right in opinion that will not bring you to Heaven but you must have the Rules of this holy profession before you USE O! then let the word of God be ever in sight as your Comforter and Counsellor the more we do so the more shall we walk in the fear of God You are not to walk according to the course of this world but according to Rule and therefore you are not to walk rashly and indeliberately and as you are led and carried on by force of present affections but to walk circumspectly considering what principle you are acted by and what ends and the nature and quality of our actions are always to be considered Remember you are under the eye of the Holy and Jealous God Iosh. 24. 9. and eyed by wicked men who watch for your halting Ier. 20. and eyed by weak Christians who may suffer for your careless and slight walking who look to the lives of men rather than their principles You are the lights of the world Matt. 5. 14. and light draws eyes after it you are as a city upon a hill You that pretend to be in the right way the way of truth will you walk carelesly and inordinately You are compassed about with snares there 's a snare in your refreshments Psal. 69. your estates may become a snare 1 Tim. 6. 9. your duties may become a snare Be not a novice lest you come into the condemnation of the devil 1 Tim. 3. Therefore take heed to your Rule be exact and watchful over your hearts and ways SERMON XXXIII PSAL. CXIX 31. I have stuck unto thy testimonies O Lord put me not to shame IN the former Verse David speaks of his choice I have chosen the way of truth then of the accurateness of his prosecution Thy judgments have I laid before me Now he comes to his constant perseverance therein I have stuck unto thy testimonies These two Verses follow one another in a very perfect order and coherence We must begin with a right choice there we must lay the foundation I have chosen the way of truth and then persevere There is a constancy in good and an obstinacy in evil The Devils sin
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
commandments Where there is true grace and the fear of God there we will delight greatly So Rom. 7. 22. I delight in the Law of God after the inward man Where there is an inner man a frame of grace in the heart that will bring delight See the character of a blessed man Psal. 1. 2. His delight is in the Law of the Lord. Quite contrary to the hypocrite he may act from compulsions and urgings of conscience from Legal bondage it may be a sin-offering but it is not a thank-offering he cannot do it with that delight and complacency that God hath required Iob 27. 10. it is said Will he always call upon God will he delight himself in the Almighty In his pang in his distress when his Conscience pincheth him sore he will be calling upon God I but hath he any delight in God he wants sincere grace Some time he may come with his flocks and herds to seek the Lord Hos. 5. 6. And cry arise Lord save us Jer. 2. 27. Some unwilling services he may perform upon foreign reasons from constraint from his affliction and anguish of soul but these things are never done with delight there needs then a principle of grace 2. Peace of conscience or a sense of our reconciliation with God is very necessary to this delight in the ways of God Rom. 5. 11. We joy in God as those that have received the attonement Christ hath made the Atonement now when we receive the Atonement that is are possest of it and look upon our selves as involved in the reconciliation Christ hath made for us then we joy in God The joy of a good Conscience is necessary to this delight in the ways of God 3. A good frame of heart must be kept up for the joy of a Christian may be impaired by his own folly and prevalency of carnal distempers There is dulness and a damp that is apt to creep upon us either by carnal pleasure or worldly lusts and cares we may abate of our chearfulness Christ tells us Luk. 21. 34. that both of them overcharge the heart Or some presumptuous sin lately committed when the weight of it lyeth upon the Conscience we lose this free spirit Psal. 51. 12. Restore unto me the joy of thy salvation and uphold me with thy free spirit Our delight is quenched and we lose that free spirit which otherwise we should have And therefore we must watch against carnal distempers and also presumptuous sins that we may not lose our liberty and our comfortableness in Gods service For when a Christian hath a good frame of heart he is filled as with gladness and the joy of the Lord is as oyl to the wheels and it strengthens his affections and he is carried on with a great deal of chearfulness 4. There is needful too some experience for besides the joy of God there is the inward pleasure of a good conversation The ways of God are all ways of pleasantness to them that walk in them Prov. 3. 17. They which will make trial will find Christs yoke easie yea they will find a sweetness in Gods ways beyond whatever they could think or expect Some experience of the pleasantness in the paths of wisdom breeds great delight Secondly What are the effects of this delight 1. A chearfulness of spirit a ready obedience Psal. 40. 8. I delight to do thy will O my God They find more solid joy in living holily than in all the pleasure of sin and vanity of the world therefore they chearfully practise that which God requireth of them 2. They are full of joy and gladness in all their approaches to God Psal. 122. 1. I was glad when they said unto me let us go into the house of the Lord. O then they can go to God and draw off from the distractions of this world that they may unbosom themselves that they may be in Gods company either in publick or private 3. They are weaned from earthly pleasures when they have tasted of this hidden manna the Garlick and Onions of Egypt lose their relish and they find more sweetness more rejoicing in the testimony of their Consciences than ever they could find in the world It is their meat and drink to do the will of God to be just holy temperate strict to walk closely with God here 's their pleasure and delight of their souls Ioh. 4. 34. My meat is to do the will of him that sent me and to finish his work Now the Reasons of this They which have their hearts set upon holiness must have delight A man whose heart is set upon earthly things will come and howl for corn wine and oyl outward enjoyments Hos. 7. And a man that makes a loose profession of Religion would fain be feasted with comforts and eased of the smart of his Conscience he loves to hear of the priviledg part of Christianity but they come not to God with a true heart whatever profession they make Heb. 10. 27. They embrace Christ as Iudas kist him to betray him or as Ioab embraced Amasa that he might smite him under the fifth rib so these are so earnest for pardon of sin and the priviledg part of Christianity but mind not the higher part which is Sanctification But now a man that is fallen in love with holiness and whose heart is sincerely bent to God desires grace to incline his heart to God and the ways of God and keep exactly with him Secondly As this is the reason of asking so likewise of granting make me to go in the path of thy Commandments for therein do I delight Take four Considerations for this 1. God will add grace to grace When God hath given the will he will give the deed further grace to add new influences to his own seed We tell God of the dispositions that are in our hearts that he may perfect them and ripen his own seed Ioh. 1. 16. Of his fulness have all we received and grace for grace Grace upon grace or grace after grace Gods giving one grace is an argument why he will give more grace 2. God looks after affection rather than action Sometimes he takes the will for the deed but never the deed for the will Where there is a will and delight in his ways that 's it which is most acceptable to him Look as to love sin is more than to commit it a man may commit it out of frailty but he that loves and cherisheth it it 's exceeding bad So where there is delight in the ways of God and the soul is gained to them this is that God looks after the affection 3. Of all our affections delight and complacency is most acceptable The Promise is made to such Psal. 37. 4. Delight thy self in the Lord and he will give thee the desire of thine heart It is a slander that the hypocrite brings upon God Iob 34. 9. He hath said It profiteth a man nothing that he should delight himself with God There
2. In loving fearing praising serving God the noblest Faculties are exercised in the noblest and most regular way of Operation The Soul is in the right temper and constitution they are the highest Actions of the highest Faculties elevated by the highest Principles about the highest Objects The Objects are God Christ Heaven the great things of Eternity The Principles are the Love and Fear of God the Faculties Understanding and Will not Sensitive Appetite these exercised in thinking of God and chusing of God II. The second part of the Demonstration is That there is liberty given to walk in that way Ever since Adam's Fall every Man is a spiritual Slave under the Dominion and Power of Sin and Satan and the Curse of the Law but now where the Spirit of the Lord is there is liberty 2 Cor. 3. 17. true Christian Liberty or a power given us to walk familiarly with God and chearfully and comfortably in his Service By Grace a Man is freed 1. From the yoke of oppressing Fears And 2. The Tyranny of commanding Lusts. 1. We are freed from the Bondage of Sin Rom. 8. 2. The law of the spirit of life which is in Christ Iesus hath made us free from the law of sin and death John 8. 36. If the Son therefore shall make ye free ye shall be free indeed There is a Liberty in that which is good Psal. 119. 32. I will run the way of thy commandments when thou shalt enlarge my heart 2. We are freed from those Doubts and Fears and Terrors which accompanied the state of Sin Iob 36. 8. If they be bound in fetters and be holden in the cords of afflictions Job 13. 27. Thou puttest my feet also in the stocks Lam. 3. 7. He hath hedged me about that I cannot get out he hath made my chain heavy so that the meaning is I shall walk at liberty be chearful and enlarged in heart for I seek thy Precepts III. There is Liberty in that walking It is the fruit of strictness There is a twofold Liberty 1. Outward Deliverances out of Straits and Afflictions Psal. 118. 5. I called upon the Lord in distress the Lord answered me and set me in a large place And Psal. 18. 19. He brought me forth also into a large place he delivered me because he delighted in me So Psal. 4. 1. Thou hast inlarged me when I was in distress Affliction is compared to a Prison where the poor afflicted Creature is as it were confined committed by God and must not break Prison come out by the Window but the Door When we are let out by God upon submission and supplication urging the Satisfaction of Christ as we are sent thither by God's Authority so we come out by God's Love Now God doth this for those that obey him as all those Places manifest 2. Inward Confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostom on the Text An holy Life is the ground of Liberty and holy boldness 1 John 3. 9. If our hearts condemn us not then have we liberty towards God We have delight and pleasure and contentment Till we defile Conscience we have a great deal of boldness and courage against opposition yea a boldness to go to God himself who otherwise is a consuming Fire Use 1. Is to take off that prejudice that we have against the Ways of God as if they were strait and hard and not to be endured Oh no all Gods ways are for our good Deut. 6. 24. The Lord commanded us to do all these statutes to fear the Lord our God for our good always And the Duties that he requireth of us are honourable and comfortable we never walk more at large than when we have a Conscience of them Man acteth like himself when he is holy just temperate sober humble Grace puts all things in the right frame and posture again it puts Reason in Dominion and maketh us Kings in governing our own Hearts and this breedeth sweetness and peace Pax est tranquillitas ordinis when all things keep their place then is there peace As when the Humors of the Body are in order and the Spirits move tuneably there is a chearfulness ensueth so the fruit of Righteousness is Peace and Joy in the Holy Ghost If a Man had no Rule to guide him and God had left him without a Law yet if he were well in his wits he would prefer the Duties which he hath enjoyned before Liberty and of his own accord chuse to live according to such an Institution there is such a sutableness in all those things to the Reasonable Nature What do Men aim at Pleasure Honour or Profit For Pleasure Prov. 3. 17. Her ways are ways of pleasantness and all her paths are peace None have such a sweet life as they that live vertuously and as God hath commanded All the Sensualists in the world have not such a dainty Dish to feed on as they that have a good Conscience they have a continual Feast that never cloyeth You never come away from your Sports with such a merry heart as they come away from the Throne of Grace If Men would consider their Experiences after the discharge of their Duties and when stragling to carnal delights after saddest Duties there is a serenity in the Conscience Who ever repented of his Repentance 1 Sam. 1. 18. Hannah went her way and did eat and drink and her spirit was no more sad Prayer giveth ease but sensual Pleasures leave remorse and a sting If you count Liberty to consist in hunting after Honours and great Places can there be a greater Honour than to serve God Who hath the better Service he that attendeth on the uncertain will of Men yea of the greatest Princes or he that waiteth on the Lord Your Work is more Noble Prov. 12. 26. The righteous is more excellent than his neighbour What an unprofitable drudgery is the Service of the greatest Prince in the World in comparison of the Work of a poor Christian that liveth in Communion with God We serve a greater Prince and on surer terms Then for Profit Where is there more gain as to our Vails and Wages than in God's service Well then he that liveth holily hath much the sweeter and happier life than they that serve Covetousness Ambition or any other Lust. Certainly this should perswade us to put our neck under Christs yoke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 11. 29. His yoke is easie and his burden is light If it be grievous it is to the Flesh and we have no reason to indulge the Flesh 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 The Command to an unfound Conscience is as a light Burden laid on a sore Back Men that are soaked in Pleasures are incompetent Judges of the sweetness of the Heavenly Life On the other side What a miserable Servitude is there in Sin how disabled for their great End for which
it is exercised about noble Objects the Favour of God Reconciliation with him and the Hope of Eternal Life all these as belonging to us and it is excited by an higher Cause the Spirit of God and lastly it giveth us a sense of what we had but a guess before We know the grace of God in truth Col. 1. 6. we know it so as to taste of it 3. The fundamental or bottom Cause of this Delight is exprest which I have loved There is a precedent Love of the Object before there can be any Delight in it Love is the Complacency and Propension of the Soul toward that which is good absolutely considered abstracting both from Presence and Absence Desire regardeth the Absence and Futurition of a Good Delight the Presence and Fruition of it It is impossible any thing can be delighted in but it must be first loved and desired None can truly delight in Obedience but such as desire it By nature we were otherwise affected counted his Commands burdensom because contrary to the desires of the Flesh 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 But when the Heart is renewed by Grace then we have another Love and another Bias upon our Affections 1 Iohn 5. 3. This is love to keep his commandments and his commandments are not grievous To others they are against the bent and the hair and too tedious but Love maketh way for Delight II. Reasons why a gracious Heart doth love and delight in the Commandments of God 1. The Matter of these Commandments sheweth how much they deserve our love and delight The Matter respects either Law or Gospel 1. That which is strictly called the Moral Law is the Decalogue a fit Rule for a Wise God to give or a Rational Creature to receive a just and due Admeasurement of our Duty to God and Man The World cannot be without it To God that we should love him serve him depend upon him delight in him that we may be at length happy in his Love The Law is holy just and good not burdensom to the Reasonable Nature but perfective Surely to know God to love him and fear him and trust and repose our Souls on him and to worship him at the time in the way and manner appointed is a delightful thing and should be more delightful to us than our necessary and appointed Food To Man Justice Charity Micah 6. 8. He hath shewed thee O man what is good and what doth the Lord require of thee but to do justly and to love mercy Hos. 12. 6. Keep mercy and judgment Now all kind of Justice should not be grievous either Political Justice between the Magistrates and People How should we live else This maintaineth the Order of the World Private Justice between Man and Man Mat. 7. 12. Therefore all things whatsoever ye would that men should do to you do ye even so to them Family-Justice between Husband and Wife Parents and Children Masters and Servants how else can a Man have any tolerable degree of safety and comfort 1 Pet. 3. 7. Likewise ye husbands dwell with them according to knowledge Then for Mercy there is not a pleasanter Work in the World than to do good it is God-like A Man is as an earthly God to comfort and supply others Acts 20. 35. It is a more blessed thing to give than to receive And Blessedness is not tedious the Work rewards it self The satisfaction is so great of doing good and being helpful to others that certainly this is not tedious 2. The Gospel it offereth such a sutable Remedy to Mankind that the Duties of it should be as pleasant and welcom to us as the Counsel of a Friend for our recovery out of a great Misery into which we had plunged our selves In the Law God acteth more as a Commander and Governour in the Gospel as a Friend and Counsellor Surely to those that have any feeling of their Sins or fears of the Wrath of God what can be more welcom than the way of a Pardon and Reconciliation with God whom his Word and Providence and the fears of a guilty Conscience represent as an Enemy to us Surely this should be more pleasant than all the Lust Sport and Honours and Pleasures of the World Here is the Foundation laid of Everlasting Joy a sufficient answer to the Terrors of the Law and the Accusations of a guilty Conscience which is the greatest Misery can befal Mankind In short That the Matter of God's Commands deserves our Delight and Esteem is evident 1. Because those that are unwilling to submit to them count them good and acceptable Laws When their particular Practice and sinful Customs have made them incompetent Judges of what is fittest for themselves in their health and strength yet their Conscience judgeth it a more excellent and honourable thing in others if they can deny the Pleasures of the Flesh and overcome the Temptations of the World and deny themselves the Comforts of the present Life out of the hopes of that which is to come Such are accounted a more excellent and better sort of Men Prov. 12. 26. The righteous is more excellent than his neighbour He hath more of God and of a Man than others as he hath a freer use of Reason and a greater command of his own Lusts and Passions There is a Reverence of such darted into the Consciences of wicked Men Mark 6. 20. Herod feared Iohn knowing that he was a just and holy man and observed him 2. Because of the Sentiments which Men have of a holy sober godly Life when they come to die and the disallowance of a dissolute carnal Life Iob 27. 8. What is the hope of the hypocrite though he hath gained when God taketh away his soul Psal. 37. 37. Mark the perfect man and behold the upright for the end of that man is peace When Men are entring upon the Confines of Eternity they are wiser the fumes of Lust are then blown over their Joys or Fears are then Testimonies to God's Law 1 Cor. 15. 56. The sting of death is sin and the strength of sin is the law It is not from the Fancy or Melancholy of the dying Person nor his Distemper that his Fears are awakened but his Reason If it did onely proceed from his Distemper Men would be rather troubled for leaving Worldly Comforts than for Sin No it is the apprehension of God's Justice by reason of Sin who will proceed according to his Law which the guilty Person hath so often and so much violated and broken They are not the ravings of a Fever nor the fruits of natural Weakness and Credulity no these Troubles are justified by the Law of God or the highest Reason 3. By supposing the contrary of all which God hath commanded concerning the embracing of Vertue shunning of Vice If God should free us from these Laws leave us to our own choice
suppose command us the contrary forbid us all respect to himself commanding us to worship false Gods transform and misrepresent his Glory by Images and fall down before Stocks and Stones blaspheme his Name continually and despise all those glorious Attributes which do so clearly shine forth in the Creation if he had commanded us to be impious to our Parents to fill the World with Murders Adulteries Robberies to pursue others with Slanders and False-witnessings to covet and take what is another Mans Wife Ox or Ass the heart of Man cannot allow such a Conceit nay the fiercest Beasts would abhor it if they were capable of receiving such an Impression Now surely a Law so reasonable so evident so conducing to the honouring of God Government of our selves and Commerce with others should be very welcom and acceptable to a gracious Heart 2. The State and Frame of a renewed Heart they are fitted and suited to these Commandments and do obey them not onely because injoyned but because inclined Nothing is pleasant to Men but what is suitable to their Nature so that may be delightful to one which is loathsom to another as the Food and Converse of a Beast is loathsom to a Man one Mans Pleasure is anothers Pain There is a great deal of difference between a carnal and a spiritual Mind the Heart sanctified and unsanctified Ezek. 36. 26 27. I will take away the stony heart out of your flesh and I will give you an heart of flesh and I will put my spirit within you and cause you to walk in my statutes and keep my judgments to do them When the Heart is fitted and suited by Principles of Grace the Work is not tedious but delightful Things are easie and difficult according to the poise and inclination of the Soul so Heb. 8. 10. I will write my laws upon their hearts and put them into their minds The Law without suiteth with an Inclination within and when things meet which are suitable to one another there is a delight Psal. 40. 8. Thy law is in my heart I delight to do thy will O God There is an Inclination not Necessary as in Natural Agents but Voluntary as in Rational Agents There is an Inclination in Natural Agents as in light Bodies to move upwards heavy Bodies to move downwards in Rational Agents when a Man is bent by his Love and Choice This latter David speaketh of Psal. 119. 36. Encline my heart unto thy testimonies and not to covetousness The Heart of Man standeth between two Objects the Laws of God and Carnal Vanities In our Natural estate we are wholly bent to please the Flesh in our Renewed Estate there is a new bent put upon the Heart now the old bent is not wholly gone though overmastered and overpowered The false Bias of Corruption will still incline us to the Delights of Sense but the new Bias to the way everlasting to spiritual eternal Happiness as that prevaileth we love and delight in the Commandments of God 3. The Helps and Assistances of the Spirit go further and increase this Delight in the way of God's Commandments God doth not onely renew our Wills and fit us with an inward power to do the things that are pleasing in his sight but exciteth and actuateth that Power by the renewed Influences of his Grace Phil. 2. 13. He giveth us to will and to do not onely a Will or an urging and inclination to do good but because of the opposition of the Flesh and manifold Temptations he gives also a Power to perform what we are inclined unto And where the spirit of the Lord is there is liberty 2 Cor. 3. 17. or a readiness of Mind to perform all things required of us not onely with diligence but delight 4. The great encouragements which attend Obedience as the Rewards of Godliness both in this Life and the next The Rewards of Godliness in this Life I shall speak of in the next Head for the Future the End sweetens the Means to us We have no mean End but the eternal Enjoyment of God in a complete state of Glory and Happiness Now this hath an influence upon the Love and Delight of the Saints to sweeten their Labours and Difficulties and Temptations The Scripture every where witnesseth 1 Cor. 15. 58. Therefore my beloved brethren be ye steadfast unmoveable always abounding in the work of the Lord forasmuch as you know that your labour is not in vain in the Lord. Phil. 3. 14. I press towards the mark for the prize of the high calling of God in Christ Iesus Rom. 5. 2. We rejoyce in hope of the glory of God And Rom. 8. 18. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us 5. Present comfortable Experience 1. In the general of Peace of Conscience and Joy in the Holy Ghost 1. Peace which is the natural result of the Rectitude of our Actions The fruit of righteousness is peace Isa. 32. 17. And Psal. 119. 165. Great peace have they that love thy law and nothing shall offend them Pax est tranquillitas ordinis That Description fits internal Peace as well as external When all things keep their Order Affections are obedient to Reason and Reason is guided by the Spirit of God according to his Word there is a Quiet and Rest from Accusations in the Soul 2. Joy in the Holy Ghost is distinct from the former Rom. 14. 17. For the kingdom of God is not meat and drink but righteousness and peace and joy in the holy Ghost These two differ in the Author Peace of Conscience is the Testimony of our own Souls approving the good we have done Joy in the Holy Ghost is a more immediate Impression of the comforting Spirit Rom. 15. 13. Now the God of hope fill you with all joy and peace in believing that ye may abound in hope through the power of the holy Ghost They differ in their Measure Peace is a Rest from Trouble Joy a sweet Reflexion upon our good condition or happy estate It is in the Body a freedom from a Disease and a chearfulness after a good Meal or in the State Peace when no Mutinies and Disturbances Joy when some notable Benefit or Profit accrueth to the State So here they differ in their Subjects the Heathen so far as they did good might have a kind of Peace or Freedom from self-accusing and tormenting Fears Rom. 2. 15. Which shew the work of the law written in their hearts their consciences also bearing witness and their thoughts in the mean time excusing or else accusing one another but a stranger intermedleth not with these joys The Spirit where a Sanctifier there he is a Comforter They differ in the Ground The Joy of the holy Ghost is not meerly from a good Conscience as to a particular Action but from a good Estate as being accepted with God who is our Supreme Judge and assured
confirmed 2. Love to God increased 3. Hope made more lively Now these Providences of God suited to his Word comforted David had more power and force to confirm and increase these Graces then all their Atheistical Scoffs to shake them for he concluded from these Instances that though the Wicked flourish they shall perish and though the Godly be afflicted they shall be rewarded and so his Faith and Hope and Love to God and Adherence to his Wayes was much incouraged Comfort is sometimes spoken of in Scripture as an Impression of the Comforting Spirit sometimes as a result from an Act of our Meditation as here I comforted my self These things are not contrary but subordinate It is our Duty to meditate on God's Word and Providence and God blesseth it by the Influence of his Grace and the Spirit may be said to comfort us and we also may be said to comfort our selves Doctr. That the Remembrance of Gods former dealings with his People and their Enemies in all Ages is a great Relief in distress The Man of God is here represented as lying under the Scorns and Oppressions of the Wicked What did he doe to relieve himself I remembred thy Iudgments of old and have comforted my self So elsewhere this was his Practice Psal. 77. 5. I considered the days of old the years of ancient times again in the 11 and 12 Verses I will remember the works of the Lord surely I will remember thy works of old I will meditate also of all thy works and talk of thy doings Yet again Psal. 143. 5. I remember the days of old I meditate on all thy works I muse on the works of thy hands Thus did David often consider with what Equity and Righteousness with what Power and Goodness God carried on the work of his Providence toward his People of old The like he presseth on others Psal. 105. 5. Remember the marvellous works which he hath done his wonders and the Iudgments of his mouth Surely it is our Duty and it will be our Comfort and Reliefe I shall dispatch the Point in these Considerations 1. That there is a Righteous God that governeth the World All things are not hurled up and down by Chance as if the Benefit we receive were onely a good hit and the Misery a meer misfortune No all things are ordered by a Powerfull Wise and Just God his Word doth not onely discover this to us but his Works Psal. 58. 11. So that a man shall say Verily there is a reward for the Righteous verily there is a God that judgeth the Earth That is many times there are such Providences that all that behold them shall see and say that Godliness and Holiness are matters of Advantage and Benefit in this World abstracted from the Rewards to come and so an infallible Evidence that the World is not governed by Chance but administred by an Almighty All-wise and most Just Providence So elsewhere Psalm 9. 16. The Lord is known by the Iudgments which he executeth By some eminent Instances God sheweth himself to be the Judge of the World and keepeth a Petty Sessions before the day of General Assizes Upon this account the Saints beg the Lord to take off the Vaile from his Providence and to appear in protecting and delivering his Children and punishing their Adversaries Psalm 94. 1 2. O thou Iudge of the Earth shew thy self He is the Supreme Governour of the World to whom it belongeth to doe right 2. This Righteous God hath made a Law according to which he will govern and established it as the Rule of Commerce between him and his Creatures The Precept is the Rule of our Duty the Sanction is the Rule of his Proceedings so that by this Law we know what we must doe and what we may expect from him Man is not made to be lawless and ungoverned but hath a Conscience of Good and Evil for without the knowledge of God's Will we cannot obey him nor can we know his Will unless it be some way or other revealed No Man in his wits can expect that God should speak to us immediately and by Oracle we cannot endure his Voice nor can we see him and live Therefore he revealed his Mind by the Light of Nature and by Scripture which giveth us a clearer and more perfect Knowledge of his Will Certainly those that live under that Dispensation must expect that God will deale with them according to the Tenour of it The Apostle telleth us Rom. 2. 12. As many as have sinned without the Law shall perish without the Law and as many as have sinned in the Law shall be judged by the Law God hath been explicite and clear with them to tell them what they should doe and what they should expect 3. In the Course of his Dispensations he hath shewed from the beginning of the World unto this day that he is not unmindfull of this Law that the observance of this Rule bringeth suitable Blessings and the Violation of it the threatned Judgments Rom. 1. 18. The wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men The Impious and the Unrighteous are breakers of either Table and the Wrath of God is denounced and executed upon both if there be any notorious Violation of either For in the day of God's Patience he is not quick and severe upon the World Heb. 2. 2. every Transgression and Disobedience received a just Recompence of Reward thereby his Word is owned Execution we say is the Life of the Law it is but Words without it and can neither be a ground of sufficient Hope in the Promises nor Fear in the Comminations When Punishments are inflicted it striketh a greater terrour when the Offenders are punished the Observers rewarded then it is a sure Rule of Commerce between us and God 4. That the Remembrance of the most Illustrious Examples of his Justice Power and Goodness should comfort us though we do not perfectly feel the Effects of his Righteous Government 1. I will prove we are apt to suspect God's Righteous Administrations when we see not the Effects of it when the Godly are oppressed with divers Calamities and the Wicked live a life of pomp and ease flourishing in Prosperity and Power according to their own hearts desire they are apt to think that God taketh no care of Worldly Affairs or were indifferent to Good and Evil as those profane Atheists Mal. 2. 17. Every one that doth evil is good in the sight of the Lord and he delighteth in him or where is the God of Iudgment as if God took pleasure in Wicked men and were no impartial Judge or had no Providence at all or hand in the Government of the World Temptations to Atheism begin ordinarily at the matter of God's Providence First Men carve out a Providence of their own that God loveth none but whom he dealeth kindly with in the matters of the World and if his Dispensations be cross to their apprehensions
work of the Law written in their hearts There is veritas naturalis and veritas mystica some objects of Faith depend upon mere Revelation but the Commands of the moral Law are clearer than the Doctrines of Faith they are of Duties and things present not of Priviledges to be enjoyed hereafter such as the Promises offer to us Now it is easier to be convinced of present Duties than to be assured of some future things promised 2. That these Commandments be received with that Reverence that becometh the Sovereign Will and Pleasure of so great a Lord and Law-giver It is the work of Faith to acquaint us with the nature of God and his Attributes and work the sense of them into our hearts The great Governour of the World is invisible and we do not see him that is invisible but by Faith Heb. 11. 27. By Faith he forsook Egypt not fearing the wrath of the King for he endured as seeing him who is invisible It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evidence of things not seen Heb. 11. 1. Temporal Potentates are before our eyes their Majesty may be seen and their terrours and rewards are matter of sense that there is an infinite Eternal and all-wise spirit who made all things and therefore hath right to command and give laws to all things Reason will in part tell us but faith doth more assure the Soul of it and impresseth the dread and awe of God upon our souls as if we did see him with bodily eyes By Faith we believe his being Heb. 11. 6. He that cometh to God must believe that he is His Power so as to oppose it to things visible and sensible Rom. 4. 21. being fully perswaded that what he had promised he was able also to perform That there is no standing out against him who with one beck of his will can ruine us everlastingly and throw the transgressor of his Laws into eternal fire a frown of his face is enough to undoe us he is not a God to be neglected or dallyed with or provoked by the wilfull breaking of his Laws He hath truly potestatem vitae necis the power of life and death Iames 4. 12. There is one Law-giver who is able to save and to destroy These considerations are best enforced by Faith without which our notions of these things are weak and languid You are to charge the heart with God's Authority as you will answer it to him another day not to neglect or despise the duty you owe to such a God No terrour comparable to his frowns no comforts comparable to his Promises or the sense of his favour 3. That these laws are holy just and good Rom. 7. 12. Wherefore the Law is holy and the Commandment holy and just and good This is necessary because in believing the Commandments not onely Assent is required but also Consent to them as the fittest laws we could be governed by Rom. 7. 16. If then I do that which I would not I consent to the Law that it is good Consent is a mixt act of the Judgment and Will they are not onely to be known as God's laws but owned and embraced not onely see a Truth but a Worth in them The mandatory part of the word hath its own loveliness and invitation as the Promises of Pardon and Eternal life suite with the hunger and thirst of Conscience and the natural desires of Happiness so the Holiness and Righteousness of God's Laws suit with the natural notions of good and evil that are in mans heart These Laws were written upon mans heart at his first Creation and though somewhat blurred we know the better how to read a defaced writing when we get another Copy or transcript to compare with it especially when the heart is renewed when the Spirit hath wrought a suitableness there must needs be a consenting and embracing Heb. 8. 10. This is the Covenant that I will make with the house of Israel after those days saith the Lord I will put my laws into their mind and write them in their hearts There is a ready willing heart to obey them and conform to them in the Regenerate therefore an Assent is not enough but a Consent this is that they would choose and prefer before liberty they acquiesce and are satisfied in their Rule as the best Rule for them to live by But let us see the three Attributes holy just and good 1. They are holy laws fit for God to give and man to receive when we are convinced of this it is a great help to bridle contrary inclinations and to carry us on chearfully in our work They are fit for God to give they become such a being as God is his Laws carry the express print and stamp of his own nature upon them We may know how agreeable they are to the nature of God by supposing the monstrousness of the Contrary if he had forbidden us all Love and Fear and trust in himself all respect and thanks to our Creator or bidden us to worship false Gods or change the glory of the incorruptible God into an Image made like to a corruptible man as birds four-â—…ooted beasts and creeping things or that we should blaspheme his name continually or despise his glory shining forth in the work of his hands and that we should be disobedient to our Parents and pollute our selves as the beasts with promiscuous lusts and fill the world with Adulteries Robberies and Thefts or slander and revile one another and leave the boat to the stream give over our selves to our passions discontents and the unruly lusts of our corrupt hearts these are conceits so monstrous that if the beasts were capable of having such thoughts transfused into them they would abhor them and would infer such a manifest disproportion in the Soul as it would in the body to walk with our hands and doe our work with our feet And they are fit for man to receive if he would preserve the rectitude of his nature live as such an understanding creature keep Reason in dominion and free from being a slave to the appetites of the body To be just holy temperate humble meek chast doth not onely concern the Glory of God and the safety of the world but the liberty of the reasonable nature that man may act as a creature that hath a mind to know things that differ and to keep him from that filthiness and pollution which would be a stain to him and infringe the glory of his being There is no middle thing either a man must be a Saint or a Beast either conform himself to Gods will and look after the interests of his Soul or lose the excellency of his Nature and become as the Beasts that perish Either the Beast must govern the Man or the Man ride upon the Beast which he doth when he taketh Gods Counsel 2. Just. because it referreth to all God's Precepts I take it here not strictly but largely how just it is for
God to command and how reasonable it is that we should obey the supreme being His will is the Reason of all things and who should give Laws to the world but the universal Sovereign who made all things out of nothing Whatsoever you are you received it from the Lord and therefore whatsoever a Reasonable Creature can doe you owe it to him you are in continual dependance upon him For in him you live and move and have your being Acts 17. 28. And he hath redeemed you called you to life by Christ 1 Cor. 6. 19 20. What know you not that your body is the Temple of the Holy Ghost which is in you which ye have of God and ye are not your own for ye are bought with a price therefore glorifie God in your body and in your spirit which are God's You owe all your time and strength and service unto him and therefore you should still be doing his will and abounding in his work 3. He injoyneth nothing but what is good Deuter. 5. 29. Oh that there were such a heart in them that they would fear me and keep all my commandments always that it might be well with them and with their children for ever Deuter. 6. 24. And the Lord commanded us to do all these statutes to fear the Lord our God for our good always that he might preserve us alive as it is at this day God hath tempered his sovereignty towards the Reasonable Creature and ruleth us not with a rod of Iron but with a Scepter of Love He draweth us with the Cords of a man Hos. 11. 4. That is with Reasons and Arguments taken from our own happiness Man being a rational and free Agent he would lead and quicken us to our duty by the consideration of our own benefit and when he might say only Thus shall ye doe I am the Lord yet he is pleased to exhort and perswade us not to forsake our own Mercies or to turn back upon our own happiness and to propound rewards that we may be encouraged to seek after him in that way of duty which he hath prescribed to us The reward is everlasting glory with the mercies of this life in order to it Heb. 11. 6. God is and he is a rewarder of them that diligently seek him 4. How indispensibly Obedience to his Commandments is required of us As long as the heart is left loose and arbitrary such is the unruliness and self-willedness of mans nature Rom. 8. 7. The Carnal mind is enmity against God for it is not subject to the law of God neither indeed can be The Carnallist will not be held to his duty but leave that which is honest for that which is pleasing and be governed by his Appetite rather than his Reason therefore Faith hedgeth up his way sheweth him that without holiness it is impossible to see God Heb. 12. 14. That there is no coming to the End unless we take the way that there is no hope of Exemption or excuse for the breaches of his Law allowed but the plea of the Gospel which doth not evacuate but establish Obedience to God's Commands requireth a renouncing of our former conrse and a hearty Resolution To serve God in holiness and righteousness all our days Luke 1. 74 75. Our duty is the end of our deliverance In the Kingdom of Grace we are not our own Masters or at liberty to do what we will Christ came not only as a saviour but as a lawgiver he hath his Laws to try our obedience Heb. 5. 9. And being made perfect he became the Authour of eternal Salvation unto all them that obey him He came not to lessen God's Sovereignty or Man's Duty but to put us into a greater Capacity to serve God he came to deliver us from the curse and indispensible rigours of the Law upon every failing not from our Duty nor that we might not serve God but serve him without fear with Peace of Conscience and joy of Heart and requireth such a degree of Grace as is inconsistent with any predominant Lust and Affection 5. That God loveth those that obey his Law and hateth those that despise it without respect of persons Acts 10. 35. In every Nation he that feareth God and worketh righteousness is accepted with him Psalm 5. 5. Thou hatest all the workers of Iniquity Prov. 11. 20. They that are of a froward heart are an Abomination to the Lord but such as are upright in their way are his delight The more obedient the more God loveth us the less obedient the less God loveth us Therefore unless we love what God loveth and hate what God hateth doe his commands carefully and avoid the contrary we cannot be acceptable with him for God would not make a Law in vain but order his Providence accordingly 6. That one day we shall be called to an account for our conformity and inconformity to God's law There are two parts of Government Legislation and Execution the one belongeth to God as King the other as Judge Laws are but a shadow and the sanction a Mockery unless there shall be a day when those that are subject to them shall be called to an account and reckoning His threatnings are not a vain Scare-Crow nor his Promises a golden Dream therefore he will appoint a day when the Truth of the one and the other shall be fully made good and therefore Faith enliveneth the sense of God's Authority with the remembrance of this day when he will judge the World in Righteousness II. The Necessity 1. The Precepts are a part of the Divine Revelation the object of Faith is the whole Word of God and every part of divinely inspired Truth is worthy of all belief and reverence The word worketh not unless it be received as the Word of God 1 Thess. 2. 13. For this cause also thank we God without ceasing because when ye received the word of God which ye heard of us ye received it not as the word of Men but as it is in Truth the word of God which effectually worketh also in you that believe Now we cannot receive the Word as the word of God unless we receive all there are the same reasons to receive one as the other therefore if any part take good rooting the whole is received There may be a superficial affection to one part more than another but if there be a right Faith we receive all 'T is the engrafted Word that is effectual to the saving of our Souls Iames 1. 21. if we would ingraft the Word the Precepts must stir up answerable Affections as well as the Promises Every part must affect us and stir up Dispositions in us which that part is apt to produce if the Promises stir up Joy and Trust the Precepts must stir up Love Fear and Obedience The same Word which calleth upon us to believe the free Pardon of our Sins doth also call upon us to believe the Commandments of God for the regulating and
for slaughter Secondly Reasons from the subject or disposition of the renewed heart 1. They have once had an apprehension of their true misery by reason of sin and the curse None prize the favour of God but they have been burdened with the sense of sin and misery We speak in vain to most men 't is onely the sick will prize the Physician the condemned be earnest for a pardon 2. They are renewed till a man be holy he cannot rejoyce in Spiritual things The fools heart is always in the house of mirth Eccl. 7. 4. For masks and plays and merry meetings feasts and banquets and vain company and idle games and pastimes these are the life and joy of their Souls A fool will make a foolish choice as children prefer their rattles and toys before a solid benefit Rom. 8. 5. For they that are after the flesh do mind the things of the flesh and they that are after the spirit the things of the spirit the desire sheweth what is delightfull and comfortable but now the renewed heart 't is their all to be in favour with God they have not the spirit of the world 1 Cor. 2. 3. many have affections for any thing but God The Use is Reproof to those that care not for this sense of Gods mercy David could not think himself alive till he was reconciled to God Profane men are not much troubled with this care though God be angry they can seek their delight elsewhere they can rejoyce in the Creature apart from God so they may have outward things they are at ease and can sing lullabies to their Souls as that wretch in the parable Luke 12. 19. eat drink and be merry If they be in trouble they seek to put away their troubles by carnal means Let these consider first God can make the stoutest hearted sinner who standeth aloof from him to see he is undone without him 't is no hard thing to put a sinner in the stocks of conscience so that one favourable look would be valued more than all the world Secondly it may be when punishment hath opened their eyes God may hide his face and withhold the blessing from them when they seek it with bitter tears Prov. 1. 28. They shall call upon me but I will not answer they shall seek me early but shall not find me 2. To shame the people of God that have such cold and careless thoughts about that which true believers count as dear as their lives 1. This slightness cometh from carnal complacency or inordinate delight in the Creature or letting out our selves to worldly delights Now this is vile ingratitude when Gods gifts and those of the worser sort draw us from himself Will you be of a Gadaren spirit or as one of the vain fellows as Michal told David scoffingly 2. Consider how dangerous this is to our temporal and eternal felicity Temporal felicity the creature is blasted when our life is bound up with it The world is eclipsed that the favour of God may be more prized and the loss of the creature should more awaken us to seek after God We most prize the evidences of Gods favour and reconciliation with him when we are in trouble and God taketh away our worldly comforts that the consolations of his Spirit may not seem as small things Many have smarted for carnal complacency Eternal felicity when any carnal thing is valued more than God it puts our eternal comforts upon an hazard 't is a selling the birthright for a mess of pottage Heb. 12. 15. Well then let us be weaned from the world for while we take too much delight in the creature God is the less esteemed 2. Use Is Instruction to teach us how to carry our selves with respect to this priviledge a sense of the love of God shed abroad in our hearts in the fruits and effects thereof 1. Let us make it our chiefest care to get and preserve the fresh sense of Gods love upon our hearts grudging at no labour 2 Pet. 1. 10. Give diligence to make your calling and election sure c. No cost Matt. 13. 46. When he had found one pearl of great price he went and sold all that he had and bought it Phil. 3. 8 9. denying lusts and Interests 2. Not to hazard it on cheap terms God forbid that I should sell my Inheritance Will you sell away Christ and Heaven for such cheap rates hazard your Souls for carnal satisfaction 3. Let us be sensible of the want of it as the greatest misery Matt. 9. 15. 4. Rejoyce in it above all things Psal. 4. 6 7. Be glad if this be promoted though by sharp afflictions 2. Doctrine All such as would have the comfortable effects and sense of Gods mercy must delight in his law 1. Delight in the law implyeth obedience for it is not a delight that ariseth from speculation or the contemplation of the truth revealed therein I delight to doe thy will O my God yea thy Law is within my heart Psal. 40. 8. and Psal. 112. 1. Blessed is the man that feareth the Lord that delighteth greatly in his Commandments not in the knowledg of their duty but in the practice of it 'T is in the Law as the rule of Duty and all tendeth to practice They that delight in the speculation grudg at the practice One that is observant of God's will delighteth to believe and obey as well as to know Gods word 2. A ready and cheerfull obedience must be willingly and heartily undertaken Love to the work for the works sake A man is never truly converted to God till God hath his love and his law hath his love for the constitution of the heart is not seen in our opinions so much as in our affections love desire and delight Many mens Judgment is for God that is Conscience is for God but their hearts are for other things When obedience is practically and chearfully undertaken and the delight of our Souls in them Men have a little compulsory religiousness 't is most when frightned into it Men do something but had rather leave it undone and do not choose rather to walk holily if they had their own choice A man is slavish when fear of being damned doth onely sway him the godly love holiness as holiness they are constant with God But why do they that have a comfortable sense of his mercy delight in his law 1. These are onely fit to ask mercy 2. These are qualified to receive mercy 1. These are onely fit to ask mercy First because they are likely to ask it most feelingly None prize the mercy of God nor will ask it in such an earnest and broken-hearted manner as those that delight in his Law These see their want of it they are sensible of more defects than others are Rom. 7. 24. O wretched man that I am they mind their work which others that exercise themselves not unto godliness mind not they have greater light and greater discoveries more
is a sure effect of great arrogancy and pride They think they may do what they please They have no changes Therefore they fear not God and put forth their hands against such as be at peace with them Psal. 55. 19 20. whilest they go on prosperously and undisturbedly they cannot abstain from violence and oppression This is certainly Pride for it is a lifting up the heart above God and against God and without God And they do not consider his Providence who alternately lifts up and casts down that Adversity may not be without a Cordial nor Prosperity without a Curb and Bridle But when men sit fast and are well at ease they are apt to be insolent and scornful Riches and worldly greatness maketh men insolent and despisers of others and care not what burdens they impose upon them they are intrenched within a mass of wealth and power and greatness and so think none can call them to an account Solomon speaketh of two sorts of people Prov. 18. 10 11. The Name of the Lord is a strong tower the righteous runneth into it and is safe The rich mans wealth is his strong city and as an high wall in his own conceit Every man is as his trust is For as the Psalmist speaketh of Idols in general They that trust in Idols are like unto them so it is true of spiritual Idols If a man trust in vain things his heart groweth vain proud and insolent promiseth him an uninterrupted course of felicity from poor perishing things that come and go at God's pleasure If a man trust in God then he is kept holy humble carried on with a noble and divine Spirit and findeth more safety than another that hath all the strength and power of the world to support and back him The Name of the Lord is a real Refuge but wealth and honour and worldly greatness is but an imaginary Refuge He that hath nothing but the Name of the Lord to trust in Worldlings think he buildeth Castles in the Air but the Godly knoweth that Worldlings indeed build Castles in the Air while they look big and and think their greatness shall bear them out Alas Wealth is but a Wall and a strong Tower in their own conceit not really so but this puffeth them up and they are quite other men when they are at top than what they were when they were under 3. Because they affect a life of Pomp and Ease and carnal Greatness and so despise the Affliction and Meanness and Simplicity of the People of God The false Church hath usually the advantage of worldly Power and external Glory and the true Church is known by the Divine Power Gifts and Graces and the lustre of Holiness Psal. 45. 13. The kings daughter is glorious within is found out by Faith Love Patience Sobriety Heavenly-mindedness Humility Purity and the like rather than by a splendid appearance And holiness becomes God's house Psal. 93. 5. rather than Gold and Silver and costly Furniture The false Church vaunts it self in costly Temples Officers richly endowed with Temporal Revenues and a pompous attendance And so the simplicity of the Gospel is corrupted and turned into a worldly Domination As for instance The Church of Rome boasts of her Grandeur and Magnificence and upbraids the Reformed with their abject condition Ministris eorum nihil vilius saith Campian They can tell of the pompous Inauguration of their Popes their stately Train of Cardinals Lordly Prelates whereas the poor Ministers of the Gospel live hardly and precariously Whereas indeed the glory of the true Church doth not make a fair shew in the flesh is not external corporeal and visible but internal incorporeal and invisible Cant. 1. 5. And like its Head Jesus Christ who to appearance was humble poor and afflicted but in him were hidden all the treasures of wisdom and knowledge yea the fulness of the Godhead dwelt bodily External splendor pleaseth the flesh and is not a sign of Virtue so much as Pride Luke 16. 19. What shall become of the Primitive Church for the first 300 years if outward greatness be a mark of it Naz. Orat. Con. Aroc The World is with them but the Faith with us they have pure Gold but we pure Doctrine So â—…ilary against Auxentius Unum moneo cavete Antichristum male enim vos parietum amor cepit male Ecclesiam Dei in tectis artificiisque veneramini male sub iis pacis nomen ingeritis anne ambiguum est in iis Antichristum cessurum Montes mihi Sylvoe Lacus Carceres Voragines sunt tutiores in iis enim Prophetoe aut manentes aut demersi Dei Spiritu prophetabant Well because of their affectation of worldly greatness they are called proud and so it is taken Mal. 3. 15. Ye call the proud happy And because of this they hate and molest the People of God because there is a contrary spirit They hear Christ's voice Mat. 11. 29. Learn of me for I am meek and lowly They hate them because they contemn that Felicity which they affect and so put a scorn on their way 1 Pet. 4. 4. think it strange that you run not with them into the same excess of riot speaking evil of you 4. They are called proud because of their insolent carriage towards the Lord's People partly in their Laws and Injunctions requiring to give them more Honour Respect and Obedience than in Conscience can be afforded them as Haman would have Mordecai to devote himself to him after the manner of the Persians Esther 3. 5. The man though a Favourite was an Amalekite one that came of that stock whose remembrance God would have to be blotted out Exod. 17. 14. And possibly more worship and honour was required than was due to a man God had forbidden to give divine honour to any but himself now according to the custom of Persia these honours did somewhat savor of divine worship vide Brisson pag. 10 11 12 13 14 with the 18th So Ieroboam would have his Calves worshipped 1 Kings 12. 32. And yet all that complied with him therein are charged for walking so willingly after the Commandment Hosea 5. 11. We dare not offend God to please men the good Levites are commended 2 Chron. 11. 14. So it was Pride in Nebuchad-nezzar to command all men to bow before his image Dan. 3. 15 16. God's Prerogative must not be incroached upon there is a superior Sovereign Partly in vexing molesting and oppressing them at their pleasure the formal Christian hateth the spiritual Gal. 4. 29. Now this cometh from their Pride Psal. 10. 2. The wicked in his pride doth persecute the poor Would not have their lazy course upbraided and disgraced by the seriousness and strictness of others they malign what they cannot imitate And 't is carried on by their Pride or abuse of Power God counteth it Pride Psal. 12. 5. For the oppression of the poor for the sighing of the needy the Lord will arise to deliver him and
Law but the doctrine of the Gospel As if he had said Stick to that Doctrine where you have been quickned comforted revived and your hearts setled for God hath owned that doctrine He appeals to their own conscience and to their own known experience that they should not quit the doctrine of Faith but prize and keep close to it for surely that which hath been a means of begetting grace in our souls that should be highly prized by us If God hath wrought grace and any comfort and peace stick there and own God there and be not easily moved from thence Another Apostle reasons Iam. 1. 18 19. God hath begotten us by the word of truth wherefore be swift to hear that is O! do not neglect hearing take heed of forsaking or neglecting the Word for then you go against your own known experience you know here you had your life quickning comfort strength and will you be turned off from this for many times a Seducer may turn off a Believer from the Word which hath given him his first knowledge of Christ. There are three Causes which carry Saints to the Word and other Ordinances viz. Necessity Natural Appetite and inward Inclination and Experience Necessity they cannot live without the Word Natural Appetite and inward Inclination they have hearts suited to this work the Spirit which wrought in the heart hath put a nature in them sutable to the work And Experience they have found benefit by it These are the three grand Causes of respect to the Word and they are all implied or exprest in that 1 Pet. 2. 2. As new born Babes desire the sincere milk of the Word there 's natural appetite for the Word we have them come as new born Babes and there 's necessity you cannot live nor keep nor increase what you have unless you keep to the Word and there 's Experience if so be you have tasted you have had powerful impressions and quicknings by this Word We should engage our hearts upon experience the comfort life and light that we have had by the Word of God 3d Reason Our own spiritual Estate will sooner be discerned by these Experiences the comfort and quickning received from the Word in the way of duty for experience worketh hope Rom. 5. 4. If your experiences be observed and regarded this works a hopeful dependance upon God for everlasting glory your evidences will be more ready and sooner come to hand The motions of our souls are various and through corruption very confused and dark and this is that which makes it so difficult upon actual search to dâ—…cern how it stands between us and God it 's for want of observation But now if there be constant observation of what passeth between us and God how he hath quickned comforted and owned us in our attendance upon him and what he hath done to bring on our souls in the way of life these will make up an evidence and will abundantly conduce to the quickning and comforting of our hearts Use I. For Information It shews us 1. The Reason why so many neglect and contemn God's Word because they never gâ—… benefit by it they find no life in it therefore no delight in it Those that are quickned 〈◊〉 knowledge the mercy and improve it they esteem the Word and have a greater câ—…science of their duty It is not enough to find truth in truth not to be able to contradâ—… it but you must find life then we will prize and esteem it when it hath been lively in its operations to our souls 2. It shews the Reason why so many forget the Word because they are not quickned You would remember it by a good token if there were a powerful impression left upon your souls and the reason is because you do not meditate upon it that you may receive this lively influence of the Spirit For a Sermon would not be forgotten if it had left any lively impression upon your souls 3. If we want quickning we must go to God for it and God works powerfully by the influence of his grace and so he quickens us by his Spirit and he works morally by the Word both by the Promises and Threatnings thereof and so if you would be quickned you must use the means attend upon Reading and Preaching and meditating upon the Word As he works powerfully with respect to himself so morally by reasonings Use II. By way of Reflection upon our selves Have we had any of these Experiences David found life in God's Word therefore resolves never to forego it or forget it Therefore what experience have you had of the Word of God surely at least at first conversion there was the work of Faith and Repentance at first you will have this experience How were you brought home to God what have you had no quickning from the Word of God Case But here 's a Case of Conscience Doth every one know their Conversion or way of their own Conversion Christians are usually sensible of this first work There is so much bitter sorrow and afterwards so much rejoycing of hope which doth accompany that surely this should not be strange But though you have not been so wary to mark God's dealings with you and the particular quicknings of your souls yet at least when the Lord raised you out of your security and brought you home to himself you should have remembred it 1 Thess. 1. 9. They themselves shew of us what manner of entring we had unto you The entrance usually is known though afterward the work be carried on with less observation Growth is not so sensible as the first change God's first work is most powerful meets with greater opposition and so leaves a greater feeling upon us and therefore it were strange if we were brought home to Christ and no way privy and conscious to the way of it as if all were done in our sleep I say to think so were to give security a soft Pillow to rest on And therefore what quicknings had you then Can you say Well I shall never forget this happy season and occasion when God first awakened me to look after himself Many of God's Children cannot trace the particular Footsteps of their Conversion and mark out all the Stages of Christ's Journey and approach to their Souls 〈◊〉 are not alike thus troubled But yet that men may not please themselves with the 〈◊〉 position of imaginary grace wrought in them without their privity and knowledge let â—…e speak to this grand Case this manner of entrance of Christ into our souls how we are quickned from the dead and made living 1. None are converted but are first convinced of their danger and evil estate God's first work is upon their understandings Ier. 31. 19. After I was instructed I smote upon the thigh c. There is some light breaks in upon the Soul which sets them seriously a considering What am I Whither am I going What will become of me And Rom. 7. 9. When the
this kind of wisdom 1 Cor. 3. 18. 2. You may look upon them as corrupt and sinful In those days of Saul the Teachers might be corrupt as vvell as other ranks and orders of Men and then it only implies this That God gives greater understanding to his People than to their corrupt Guides Luk. 11. 52. Wo unto you lawyers for ye have taken away the key of knowledge ye entred not in your selves and them that were entring in ye hindred The Expounders of the Lavv vvere corrupt and hindred others from entring into the Kingdom of God it is a great evil vvhen the Church of God is given up to such kind of Guides But novv in such a case they that make conscience of God's Ordinances use private means vvith diligence have more understanding than their Teachers Mat. 23. 2 3. The Scribes and Pharisees sit in Moses seat Whatsoever they bid you observe that observe and do but do not ye after their works for they say and do not Though they were naught and corrupt themselves yet if they bring God's message it should not be slighted because of the office and lawful authority with which they are invested though not every way qualifi'd for their station and in this sense a Child of God may be wiser than his Teachers 3. We may look upon them as contenting themselves with the naked Theory of God's Law without making conscience of practice that they were such kind of Guides that never tasted themselves what they commended to others or practised what they taught then I have more understanding than my Teachers He that excels in practice he hath the best understanding Practical knowledge is to be prefer'd before speculative as much as the end is to be prefer'd before the means the end is more noble than the means now speculative knowledge is the means to the end Psal. 111. 10. A good understanding have all they that do his commandments Not only know what is to be done but do what is to be known as for others whatever light they seem to have they have not wisdom and understanding Ier. 8. 9. Lo they have rejected the Word of the Lord and what wisdom is in them They were boasting of the knowledge of the Law yet there was no wisdom in them A mean Christian that fears God is a Man of more understanding than he that hath a great deal of head-light and in this sense may it be well said The Children of God are wiser than their Teachers Many times those that are unlearn'd rise up and take Heaven by violence when others by all their literal and speculative knowledge are thrust down to Hell Suppose it spoken no way in diminution to these Teachers but that they did their duty 4. Some comment thus That David had more understanding than all his Teachers which taught him the first Rudimens of Religion that he transcended them by far by God's blessing in making further progress in this kind of knowledge If this were the sense it would teach us not always to keep to our milk and to the first principles of Religion but to wade further and further into these mysteries Heb. 5. 12 13. We should go on still and grow up to a greater fulness in knowledge according as we have more means and advantages But this is not the sense for he saith than all my Teachers Why then 2dly take it for his godly Teachers that were every way qualifi'd and it is no new thing for a Scholar to exceed his Master and Christians of a private station many times to excel those that are in office Look as in secular things among the Heathens Aristotle was wiser than Plato his Master and oppos'd him in many things therefore is call'd an Asses Colt that as soon as he was full with the Dams milk kicks her he forgot that he was his Father We should if we can exceed our Teachers but not despise them and Daniel chap. 1. 20. was wiser in civil Arts than all his Teachers so also 't is true as to holy things Iesus Christ at twelve years of age puzled the Doctors Eli brought up Samuel in the fear of God but he proved wiser than Eli Paul brought up at the feet of Gamaliel Acts 22. 3. prov'd a more notable instrument of God's glory And Austin was taught by Ambrose but grew afterwards more eminent than he Thus David was wiser than his Teachers and yet they might be faithful and holy Now he mentions this partly to commend the Lord's grace Thou hast made me wiser than my Teachers and partly to commend meditation in the Word the means by which he got it not to boast of his own attainments but to commend grace and commend the means of grace to others What may we observe from this Assertion of David I am wiser than my Teachers 1 Obser. First The freeness of Gods grace in making a difference between men and men as to measures and degrees of knowledge 1 Cor. 4. 7. Who made thee to differ from another And what hast thou that thou hast not received Some have more and some less understanding and all is as God gives out There is not only a difference between men and men as to their great distinction of Election and Reprobation but within the sphere of Election as to measures of grace God manifests himself to some more than to others they are admitted to this favor to see more than others into the mind of God though they have the same Teacher God's Spirit the same Rule and Direction God's Word the same Principles of Grace yet they have greater measures of knowledge the reasons lie in God's bosom and grace Now this should be noted that those which excel should be kept humble as being more indebted to grace than others are and surely none should be proud because more in debt and that those who are excelled might submit and be contented to be out-shined Iohn 3. 30. He must increase but I must decrease It should be a rejoicing to them that God is likely to be glorifi'd more by others especially Teachers should rejoice that God should give such a blessing to the Ministry that they which seem to be under them should see more than they when those two quarrelling Pronouns meum tuum mine and thine have no more use as in Heaven then we shall fully rejoice in one anothers gifts and graces and what they enjoy it will be our comfort as in a Quire of Voices one sings the Treble another the Bass they are refreshed and every one delights not only in his own part and performance but in the part of each other all concurs to the harmony so one hath this measure of grace another another and all concur to the glory of God 2 Obser. Secondly Not only the freeness of God's grace in giving wisdom to one more than to another but observe also the Soveraignty of God's distribution the treasures of grace are at his free disposing and
them as unto children 2. If we interpret this word Law of the Commandments and directions of the Word and so I do not forget it that is either by way of omission I do not slacken my diligence in thy service for all this or by way of commission I do not act contrary to conscience and the effect of the whole Verse is this Though I walk in the midst of dangers and a thousand deaths continually yet at such a time when a man would think he should not stand upon nice Points yet even then he should keep up a dear and tender respect to God's Law And he doth the rather express himself thus I do not forget it because great temptations blind and divert the mind from the thought of our duty Our minds are so surpriz'd with the dangers before us that God's Law is quite forgotten as a thing out of mind and we act as if we had no such comfort and direction given us The Points are two 1. That such things may befal God's children that they may carry their Lives in their hands from day to day 2. When we carry our Lives in our hands no kind of danger should make us warp and turn aside from the direction of God's Word Doct. 1. That such things may befal God's Children that they may carry their Lives in their hands from day to day That this is often the lot of God's People we may prove 1 Cor. 15. 31. I protest by our rejoicing which I have in Christ Iesus our Lord I die daily How can that be I die daily since we die but once The meaning is I go still in danger of my life Such times may come when we run hazards for Christ every day so that in the morning we do not know what may fall out before night 2 Cor. 11. 23. In deaths often that is in danger of death So 1 Pet. 4. 19. Let those that suffer according to the will of God commit the keeping of their souls to him in well doing as unto a faithful Creator Let them commit their Souls that is their Lives the Soul is sometimes put for Life for Life spiritual or Life eternal but there it is put for Life natural so let them commit their Souls to God that is in times of danger and hazard let them go on in well-doing chearfully and though there be no visible means of safety and defence let them commit their Lives to God in well-doing when they carry their Lives in their own hands let them be careful to put them into the hands of God let God do what he pleaseth for he is a faithful Creator that is as once he created them out of nothing so he is able to preserve them when there is nothing visible nothing to trust to often this may be the case of God's People that they carry their Lives in their hands from day to day That you may take the force of the expression consider when the People of God are in the midst of their Enemies then they carry their Lives in their hands Mat. 10. 16. Behold I send you forth as sheep in the midst of wolves When they are among men no better affected to them than Wolves to Sheep and when men have them in their power and there is no outward restraint of Laws and Government for whatever Enmity they have or act against them Laws and Government are a great restraint As Gen. 27. 41. The days of mourning for my father are at hand then will I slay my brother Iacob Till Isaac was dead there was a check upon him but sometimes it is in the power of their hands to do them mischief Micah 2. 1. They practise iniquity because it is in the power of their hand When men are ill affected no restraint upon them no impediment in their way yea when they begin to persecute and rage against the servants of God and we know not when our turn comes then we are said to have our Lives in our hand As Rom. 8. 36. For thy sake are we killed all the day long That is some of that body killed now one pick'd up then another in these cases they are said to carry their Lives in their hands when they are in the power of men that have no principle of tenderness to us no restraint upon them these begin to vex molest and trouble the Church For the Reasons why God permits it so that his People should carry their Lives in their hands 1. God doth it to check security to which we are very subject We are apt to forget changes if we have but a little breathing from trouble we promise our selves perpetual exemption therefrom As Psal. 30. 6. My mountain stands strong I shall never be moved When we have got a carnal Pillow under our heads to rest upon it is hard to keep from sleep and dreaming of temporal felicity to be perpetuated to us then we forget by whom we live and by whose goodness we subsist yea this may be when trials are very near the Disciples slept when their Master was ready to be surpriz'd and they scatter'd Matth. 26. 40. When we are in the greatest dangers and matters which most concern us are at hand now to prevent this security God draws away this Pillow from under our heads and suffers us to be way-laid with dangers and troubles everywhere that we might carry our Lives in our hands for this makes us sensible of our present condition in the world and that we subsist upon God's Goodness and Providence every moment 2. To wean us from creature confidences and carnal dependences 2 Cor. 1. 9. We received the sentence of death in our selves that we should not trust in our selves but in God which raiseth the dead Paul that went up and down everywhere to hunt the Devil out of his Territories and to alarm the carnal sleepy world this Paul was very prone to trust in himself a man that was whip'd imprison'd stoned oppos'd everywhere by unreasonable men what had he to trust to but God's Providence And yet he needs to be brought to this to take his life in his hands that he might learn to trust in God that raiseth from the dead The best are prone to trust in themselves and to lean to a temporal visible interest we would faâ—…n have it by any means therefore sometimes we take a sinful course to get it Well now God to cure his people of this distemper breaks every prop and stay which they are apt to lean upon breaks down the hedge the fence is remov'd and lays them open to dangers continually so that from day to day they are forc'd to seek their preservation from him 3. To check their worldliness We are very apt to dote upon present things and to dream of honours and great places in the world and seek great things for our selves when we should be preparing for bitter sufferings As the two sons of Zebedee employ'd their mother to speak to Christ
something without to draw you forward Nature thrusteth Occasion inviteth but Grace interposeth and checketh the motion Gal. 5. 17. The spirit lusteth against the flesh 't is against the bent and inclination of the New Nature there is a back Biass Ioseph had a temptation we read of occasion inviting but not of Nature inclining but presently his heart recoiled The heart of man is seldome without these counterbuffs 't is an advantage to have the new Nature as ready to check as the old Nature to urge and solicite 1 Iohn 3. 9. He cannot sin for his seed remaineth in him 2. In putting on the heart upon Duties that are against the hair and bent of corruption Such acts of obedience as are most troublesome and burthensome to the flesh as are laborious costly dangerous Laborious as private Worship wrestling with God in Prayer holding the heart to Meditation and self-Examination sluggish Nature is apt to shrink but love constraineth 2 Cor. 5. 14. Spiritual Worship and such as is altogether without secular encouragement that 's tedious to work truth into the heart to commune with God to ransack Conscience 't is troublesome but thy striving will overcome it So there is costly and chargeable work as Alms Contributions to publick good there must be a striving to bring the heart to it Then for actions dangerous as publick Contests for Gods Glory or keeping a good Conscience though with cost to our selves our great work is to keep the will afoot Nature is slow to what is good a Coachman in his journey is always quickning his Horses and stirring them up so must we quicken a sluggish will do what we can though we cannot do all that we should the will must hold up still A Prisoner escaped would go as far as he can but his Bolts will not suffer to make long Journies but yet he thinketh he can never get far enough so this will is a disposition that puts us upon striving to do our utmost for God 2. The matter resolved on To perform thy Statutes always unto the end Uniform obedience always or all his days As long as life lasteth we must be always ready to observe all Gods Commands which notes the continuity of our obedience sincerity and perpetuity of it We are to engage our hearts by a serious resolution to serve him and that not by fits and starts but always not for a time but to the end Resolve to cleave to him to hold him fast that he may not go to keep our hold fast that we may not go Take notice of the first decays and let us keep our hold fast and bewail often the inconstancy of our hearts that we are so unconstant in that which is good Every hour our hearts are changed in a duty What a Proteus would man be if his thoughts were visible in the best duty that ever he performed Rom. 7. 18. Evil is present with me but how to perform that which is good I find not our Devotion comes by pangs and fits now humble anon proud now meek anon passionate not the same men in a duty and act of a duty unstable as water Compare it with Gods constancy his unchangeable nature his love to us that we may be ashamed of our levity from everlasting to everlasting God is where he was the same the same to those that believe in him Secondly This to the end Gods Grace holdeth out to the end so should our obedience He that hath begun a good work will perfect it c. Consider how unreasonable it is to desire God to be ours unto the end if we are not his Psal. 48. 14. He is our God for ever and ever he will be our Guide till death He doth not lay down the conduct of his Providence So Psal. 73. 24. Thou shalt guide me with thy Counsel and afterwards receive me to Glory We can give nothing to God our obedience is but a profession of homage if God be always in our eye we shall be always in his We receive life breath and motion from him every moment he sustaineth us every day and hour yieldeth new mercy God watcheth over us when we are asleep yet how much of our time passeth away when we do not perform one act of love to God! The Devil is awake when we sleep to do us a mischief but the God of Israel never slumbereth nor sleepeth how can we offend him Let us then take up this serious resolution To perform Gods Statutes always to the end SERMON CXXIV PSAL. CXIX VER 113. I hate vain thoughts but thy Law do I love THere are in men two great influencing affections Love and Hatred one serves for choice and pursuit the other for flight and aversation The great work of Grace is to fix these upon their proper objects if we could but set our love and hatred right we should do well enough in the spiritual life Man fallen is but the Anagram of man in innocency we have the same affections but they are misplaced we love where we should hate and hate where we should love our affections are like a member out of joint out of its proper place as if the arms should hang backward If men knew how to bestow their love and hatred they would be other manner of persons than now they are In the Text we are taught what to do in both by Davids example see how he bestowed his love and hatred I hate vain thoughts but thy Law do I love Love was made for God and for all that is of Gods side his Law his Ordinances his Image c. but hatred was made for sin All sin must be hated of what kind and degree soever it be Every drop of water is water and every spark of fire is fire so the least degree of sin is sin Thoughts are but a partial act a tendency towards an action and yet thoughts are sin Of all the operations of the soul the world thinketh a man should be least troubled about his thoughts of all actual breaches of the Law these are most secret therefore we think thoughts are free and subject to no tribunal Most of the Religion that is in the world is but mans observance and therefore we let thoughts go without dislike or remorse because they do not betray us to shame or punishment These are most venial in mans account they are but partial or half acts What! not a thought pass but we must make conscience of it this is intolerable Once more of all thoughts vain thoughts would escape censure A thought that hath apparent wickedness in it a murtherous or an unclean thought a natural Conscience will rise up in armes against it but vain thoughts we think are not to be stood upon Oh but David was sensible that these were contrary to the Law of God transgressions as well as other thoughts and therefore inconsistent with his Love to God I hate vain thoughts Secondly He bestows his love on the Law Naturally
men hate God as a Law-giver and as a Judge they cannot hate him as a Creator and Preserver under that formality they do not hate God but the ground of our hatred to God is his Law Rom. 8. 7. The carnal mind is enmity against God for it is not subject to the Law of God neither indeed can be But now saith David I love thy Law I do not fear it but love it I do not only keep it but love it A Child of God will bless God for his Commands as well as his Promises he ownes God in the holiness of his Law and looks upon it as a Copy and draught of Gods own perfection 't is a good Law there is a suitableness between it and a renewed heart and therefore I love thy Law The one of these is inferred out of the other his love to the Law is mentioned as a ground of his hatred against vain thoughts Love is the great wheel of the Soul that sets all a going Therefore sin is hated because the Law is loved He that hath a true respect to the Law of God is sensible of the least contrariety to it for hatred is uniform the Philosopher tells us it is to the whole kind as Haman when he hated Mordecai sought to destroy all the people of the Jews and when a man hates sin he hates all sin even where he finds it in thoughts words speeches love will not allow it Well then I love thy Law therefore do I hate vain thoughts that is though I cannot wholly keep them out of my heart yet I hate them resist them watch against them they are not allowed there Without further glossing the Point is this Doct. It is a sign of an unfeigned love to the Law of God when we hate vain thoughts I observe it because a man never begins to be really serious and strict till he makes conscience of his thoughts his time and is sensible of his last account Of his thoughts for that 's a sign he minds an intire subjection to the Law of God that he may obey it from his very soul. Of his time that it may not pass away before his great work be done Of his account that is not far off the Christian that lives in a due sense of his great account is always preparing to reckon with God The one of these doth inforce the other A man that is sensible he shall be called to a reckoning will be careful how he spends his time and he that is careful how he spends his time will make conscience of his thoughts I. To give a tast of the vanity of thoughts II. Shew what sins most occasion vanity of thoughts III. The reasons why a godly man will make conscience of his thoughts I. Some tast of the vanity of thoughts There are three solemn words by which the New Testament expresseth thoughts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Discourses with its compound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render imaginations 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 musings 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render devices These three ways the Dunghil of Corruption reaks out by our thoughts Sometimes in our vain arguings and reasonings by way of image and representations in our musings sometimes by way of foolish inventions and devices that are in the heart of man 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carnal Discourses of the mind come under the notion of vain thoughts If our more refined reason came to scan them how light and vain would they be found Our reasonings are usually against the Soveraignty of God Rom. 9. 22. Who art thou O man that repliest against God We cannot see how it is just that by one mans transgression all should be made sinners that God should chuse some and endow them with Grace and leave others in their corruption how he should have mercy on whom he will have mercy and harden whom he will harden Man would be free from God but would not have God free and therefore contrary to these reasonings and vain discourses the Scripture pleads the Sovereignty of God Mat. 20. 15. to shew he may do with his own as pleaseth him And as against the Right and Sovereignty of God so there are strange discourses against the Providence of God many anxious traverses and debates in our minds and therefore the Scripture takes notice how distrust works by our thoughts Matt. 6. 25. Take no thought for your life what ye shall eat or what ye shall drink c. and v. 27. Which of you by taking thought can add one Cubit to his Stature We are tortured with many suspensive workings and discourses of mind within our selves whereas a little trust in God would save many of these vain arguings Prov. 16. 3. Commit thy works unto the Lord and thy thoughts shall be established He sheweth that want of trust in God and his word and Providence and committing all to his Dispose is the cause of a great deal of confusion and darkness in our thoughts and breedeth such perverse reasonings against the Providence of God So against the truth of the Gospel the Law is natural and runneth in by its own light with evident conviction upon the heart but the Gospel is suspected looked upon with prejudice received as a golden Dream and as a well devised Fable we have reasonings in our selves against that which is discovered concerning the salvation of Sinners by Christ therefore the Apostle saith 2 Cor. 10. 5. Bringing into Captivity every thought imaginations or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reasonings Those thoughts that exalt themselves against the knowledge of God in Christ. Then disputes against Christian Faith the Mysteries of the Trinity the Incarnation of Christ we are saying as the Virgin Mary when the Angel brought her tidings of it How can these things be So we have perverse reasonings against positive Institutions 2 King 5. 12. Are not Abana and Pharpar better than all the Rivers of Israel We are apt to say Why is this The means of Grace seems foolish and weak 1 Cor. 1. 19. It pleaseth God by the foolishness of preaching to save them that believe So our arguings in perverting the truth of the Gospel and holy principles of the Word to the countenance of our Lusts as Deut. 29. 19. When we reason thus within our selves we shall have peace though we walk in the imagination of our own hearts we need not be so nice and strict God will be merciful he will pardon all Iude 4. turning the Grace of God into lasciviousness wresting the truth from its purpose to countenance a laziness It is good to observe the different arguings in Scripture from the same principle To instance in this principle Our time is short what doth a holy man argue from it 1 Cor. 7. 29. Let those that have wives be as those that have none those that weep as though they wept not c. Therefore we should be strict temperate sober
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Devices There are many devices and carnal inventions in the hearts of men which the Scripture takes notice of as First When men devise debate in their judgments by carnal means without complying with God Iam. 4. 8. Cleanse your hands ye sinners and purifie your hearts ye double minded By vain thoughts they mind carnal projects how to get from under the judgment without reformation humiliation and complying with God by humane means or sinful shifts without Gods warrant and allowance Isai. 9. 10. When it was ill with them they hope to mend it The Bricks are fallen down but we will build with hewen Stones the Sycamores are cut down but we will change them into Cedars The state of our affairs is bad but we can work it into better Secondly When men spend their time wholly to compass their carnal end as he Luke 12. 18. I will pull down my Barns and build greater c. When they sacrifice their precious thoughts to their interest and lusts and catering and progging how to satisfie carnal Nature making provision for the flesh to fulfil it in the lust thereof Or Thirdly When mens designs are plainly wicked and tend to the mischief of others Prov. 16. 30. He shutteth his eyes to devise froward things moving his lips he bringeth evil to pass Moving the lips and shutting the eyes are gestures and postures of men that are pensive and musing Mic. 2. 1. Wo unto them that devise evil upon their beds When men seek to spin and weave out a Webb of wickedness and carry on their sins with the greatest secrecy This in short is some taste of the vanity of our thoughts II. What are the sins that do most usually ingross and take up our thoughts I answer 1. Uncleanness Speculative wickedness makes way for active He hath committed Adultery in his heart Matth. 5. 28. There is polluting our selves by our thoughts and this is a sin usually works that way 2. Revenge Liquors are sowr'd when long kept so when we dwell upon discontents they turn to revenge Prov. 14. 17. He that is soon angry dealeth foolishly and a man of wicked devices is hated He that is passionate and soon angry is a Fool but when a man is not only angry but malicious that puts him upon wicked devices when he doth concoct his anger he is a Fool to purpose Purposes of revenge are most sweet and pleasant to carnal nature Prov. 16. 14. Frowardness is in his heart he deviseth mischief continually When men are full of revengeful and spiteful thoughts 3. Envy 'T is a sin that feeds upon the mind 1 Sam. 18. 9. Those Songs of the Women That Saul had slain his thousands but David his ten thousands they ran in Sauls mind therefore he hated David Envy is an evil disease that dwelleth in the heart and bewrays it self mostly in thoughts 4. Pride Either Pride in the desires or Pride in the mind either vain-glory or self-conceit this is entertaining our hearts with whispers of vanity therefore it is said Luke 1. 51. He hath scattered the Proud in the imagination of their hearts Proud men are full of imaginations 5. Covetousness which is nothing but vain musings and exercises of their heart 2 Pet. 2. 14. An heart they have exercised with covetous practices And it withdraws the heart in the very time of Gods Worship Ezek. 33. 31. Their heart goeth after their Covetousness 6. Distrust is another thing which usually takes up our thoughts distracting motions against Gods Providence III. Upon what grounds we are to make conscience of our thoughts 1. Because they are irregularities contrary to the Law of God It is said Psal. 19. 7. The Law of God is pure converting the Soul The Law of God differs herein from the Laws of men The Commands of the greatest and most mighty Potentates upon Earth can go no further than the regulating of the conversation for that 's all they can take account of but the Law of God reacheth to the motions of the inward man and to the reducing of our thoughts to the obedience of God for God hath a Tribunal in the heart and conscience he searcheth and trieth the reins knows all our thoughts afar off and therefore it is proper to him to give Laws to our thoughts 2. God hath declared much of his displeasure against them The Devils sin for which he was cast out of Heaven was a sin of thought an aspiring thought possibly against the Imperial Dignity of God And so great were his Judgments upon men that he doth not so much take notice of outward acts as of inward thoughts therefore Gen. 6. 5. he threatned the old World for the imagination of the thoughts of their hearts We look to the stream but God looks to the Fountain Acts are hateful to men because liable to their cognizance so Ier. 6. 19. I will bring evil upon this people even the fruit of their thoughts because they have not hearkened to my words nor to my law but rejected it Nay in Gods process at the Last Day when God comes to judge the World it is said the secrets of their hearts shall be made manifest 1 Cor. 4. 5. Mens inward Debates Counsels reasonings and thoughts they shall be brought into the judgment 3. Make conscience of thoughts because among all sins thoughts are most considerable and that in these respects First In respect of the Subject They are the sins of the highest part of man the mind which is the leading part of the Soul The errours and irregularities of the lower part of the Soul are not so considerable as the counsels debates reasonings principles that we are seasoned and guided by Rom. 8. 7. The wisdom of the flesh is enmity against God That which should be the guide to man his wisdom that puts him upon opposition If sensual appetite were only in the fault it were not so much Secondly From their Nature They are the immediate issues of the Soul the first-born of original corruption The free acts of the heart do discover more of the temper of it than words and actions that are more remote A man may be known by his thoughts but not so much known by his words and actions for words and actions may be over-ruled by by-ends and restraints of fear and shame Men may speak not as they would do not as they would but think as they would To curry favour with others a man may refrain his tongue and do some unpleasing actions or may profess opinions contrary to his own mind But inward thoughts being the immediate Births of the Soul very much discover the temper of the man Hereby you may take the best measure of your spirits A gracious man is full of gracious thoughts and a wicked man full of wicked thoughts Prov. 12. 5. The thoughts of the righteous are right but the counsels of the wicked are deceit Our thoughts we can best judge by being the purest offspring of the
hardened by their own prejudices But to have a spiritual understanding of them so as to profit and encrease in sanctification that is from the Lord. These things may be drawn into a Systeme wherein there will be nothing that exceedeth the understanding of a man But to understand it so as to be affected with and changed by it that is from the spirit 1 Iohn 5. 20. And we know that the Son of God is come and hath given us an understanding that we may know him that is true And Ephes. 5. 8. Ye were darkness but now are ye light in the Lord. He is the Purchaser and Authour of that light Use 3. Is reproof to those that presume on their own wit to understand Divine Mysteries Many think they have eyes in their head and can see into a matter as far as other men and conceive and judge of a thing as soon and as well as others can do and so will not acknowledge their dullness and blindness in heavenly things take it ill to be told of it Iohn 9 40. Are we blind also In a rage scoff at those that talk of the enlightening of the spirit and being taught of God Alas you must be blind and be fools before you be wise 1 Cor. 3. 18. in your own conviction and feeling SERMON CXXXVIII PSAL. CXIX VER 126. It is time for thee Lord to work for they have made void thy Law IN the Words we have First A prayerful suggestion It is time for thee Lord to work Secondly The reason of it For they have made void thy Law In the First Branch take notice of 1. The person to whom the address is made For thee Lord. 2. The suggestion it self What and when what they would have the Lord to do To work and when Even now 'T is time to work To open these I begin with 1. The person to whom the address is made The Lord. Some read the Words It is time to work for thee O Lord because they have made void thy Law 'T is time indeed to work for God when so many work against him in an evil Generation lest the Law should perish and fall to the ground some should keep up the authority of it and they that fear God are to encourage one another Mal. 3. 16. The Chaldee Paraphrase reads it 'T is time to do the will of the Lord. But the Hebrew Original carries it as we do 'T is time for Jehovah to do The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Vulgar Latin Tempus faciendi Domine 2. Here is the suggestion it self and that First what they would have God to do 't is expressed by a general word Work as also Ier. 14. 7. Do for thy names sake what should he do Tempus mittendi Filium Dei saith Augustine to set about the work of redemption to send the Son of God But that is a work rather to exercise and shew forth his Justice Power and Truth both in punishing his enemies and delivering his people to work his own proper work of Justice as becometh the Judg of all the World to do namely to punish the wicked and help his servants out of their hands Secondly When it is time Then it seemeth to be a time when mans wickedness is grown to the height Gen. 15. 16. In the fourth Generation they shall come again for the sins of the Amorites are not yet full Good men are put to the uttermost of their patience and Gods Glory abused beyond measure Isai. 52. 5. Lord 't is time to work they are as bad as bad may be thy people have quite spent all their faith and patience when thine Ordinances and Word are despised and affronted and thy people trodden under foot 't is time for thee to work Secondly Let us explain the reason For they have made void thy Law The Law is made void two ways formaliter interpretative First Formally when any deny the authority of God as Pharaoh Exod. 5. 2. Who is the Lord that I should obey his voice Or those Rebels Psal. 12. 4. Our lips are our own who is Lord over us Or we make void the Law when we deny it to be given of God as Martian and his Followers That the Law was given by an evil God Many now question the Scriptures themselves or deny the obligation of the Moral Law to Believers as the Antinomians and Libertines as the Apostle telleth us Rom. 3. 31. that we do not make void the Law by Faith yea we establish the Law 'T was the greatest ratification to it that could be Or finally Those that take upon them to enact things contrary to the Law of God or besides the Law as necessary to salvation and enforce their own traditions beyond and before the Law of God These make void the Law as Christ telleth the Pharisees that they made the Commandments of God of no effect by their Traditions Matth. 15. 6. Especially when they obtrude these things upon the Consciences of others under the highest penalties Secondly Interpretatively when men by consequence take away the honour and authority that is due to the Law by their wickedness and rebellion against God though in words they acknowledge the authority of God and the obligation of his Law yet they have no respect to it in their carriage and practice doing whatever pleaseth themselves stand in no awe of God and his Word reject it as a thing of nought Obedience to the Law is a ratifying and confirming the Law by our consent Deut. 27. 26. Cursed be he that confirmeth not all the words of this Law to do them Our words do not confirm the Law so much as our works So on the contrary they repeal or make void the Law that observe it not in their practice Finis operis is made finis operantis as if they intended to abolish whilst they make no reckoning of the Law Where observe that this is a Notion to make sin odious to us 't is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transgression of the Law 1 Iohn 3. 4. but a despising the Law 2 Sam. 12. 9. a judging or censuring the Law Iam. 4. 11. yea a repealing and disannulling the Law which is the Notion of the Text. Doctr. That when a flood of wickedness is broken out we may put God in mind of doing his work of punishing the wicked and delivering his people I shall give you the summ of this Doctrine in these four Considerations I. That God doth for a while hold his hand and bear with the wickedness of his enemies II. Though he doth for a while bear with them yet he hath his times to punish and proceed to execution III. This time is usually when the impiety and insolency of wicked men is come to an height IV. When 't is come to an height we may and must mind God of doing his work or arising to judgment The first Consideration is implied in the Doctrine and the Text the other three
dispensation As thou usest to do to those that love thy name The Word is I. According to the Law and Right II. According to the use and custome According to the mercy promised and usually bestowed upon those that love thee Both sences not improper I. The first sence According to the Law and Right Prout est jus diligentium nomen tuum so some The Vulgar Secundum judicium Amyraldus glosseth thus Pro illa misericordia quam inter te timentes nomen tuum constituisti Others Secundum Ius Foedus illud Take it thus and it beareth a good sence for there is the obligation of Justice and the obligation of Grace a Judgment of righteousness and a Judgment of mercy This merciful Judgment the Saints appeal unto I cannot exclude this for otherwise this Verse would not have one of those ten Words which express the Word or Law of God Doctr. That there is a gracious way of right established between God and his people according to which they may expect mercies This will be best understood by comparing the two Covenants their agreement and disagreement not in all things but such as are pertinent 1. Let us see how the two Covenants agree First They agree in their Author God appointed both and man is only to accept or take hold of what is offered Man was not thinking of any such thing when God instituted the first Gen. 2. 17. But of the Tree of Knowledge of good and evil thou shalt not eat of it for in the day thou eatest thereof thou shalt surely dye or revealed the second Gen. 3. 15. It shall bruise thy head and thou shalt bruise his heel For God to enter into a Covenant with the Creature either of Works or Grace was an act of condescension and who is he that could bid the Almighty humble himself and prescribe Conditions and Laws of Commerce between God and us but only God alone Man did not give the Conditions or treat with God about the making of them what they should be but only was bound to submit to what God was pleased to prescribe In the Covenant of Works God gave forth the Conditions of life and a Law and a penalty and in the Covenant of Grace man is bound to submit to the Conditions without disputing They are not left free and indifferent for us to debate upon and to modifie and bring them down to our own liking and humour but to yield to them and take hold upon them not to appoint them Isai. 56. 4. Thus saith the Lord unto the Eunuchs that keep my Sabbaths and chuse the things that please me and take hold of my Covenant Rom. 10. 3. For they being ignorant of Gods righteousness and going about to establish their own righteousness have not submitted themselves unto the righteousness of God Secondly They agree in the moving cause which in both was the Grace of God The first Covenant it was Grace for God to make it It was the Grace of God to accept of mans perfect obedience so as to make him sure of eternal life on the pâ—…rformance of it Though the last Covenant hath the honour by way of eminency to be styled the Covenant of Grace yet the first was so though the condition of it was perfect obedience and the reward had respect to personal righteousness It was of Grace also that God would at all covenant and enter into Bonds with man who was not his Equal and give his word to any of the works of his hands It was Grace that endowed man with original righteousness and fitted him and enabled him to keep that Covenant His absolute Soveraign owed him no more than the rest of the Creatures which he had made Grace engaged the reward there was no more merit in Adam's obedience than in ours Luke 17 10. So likewise ye when ye shall have done all those things which are commanded you say We are unprofitable servants we have done that which was our duty to do Nor did his work bear proportion to the eternal reward Thirdly They agree in the Parties God and man in both Covenants not any other Creatures superior or inferior to man rational or irrational the principal contracting parties were publick persons Adam Iesus Rom. 5. 18. Therefore as by the offence of one man judgment came upon all to condemnation even so by the righteousness of one the free gift came upon all men unto justification of life 1 Cor. 1. 15. 47. The first man is of the earth earthy the second man is the Lord from heaven The first and second Adam for them and all their Heirs Fourthly That God giveth sufficiency of strength in both these Covenants to the parties with whom he made them to fulfil the Conditions thereof To Adam Eccl. 7. 29. Lo this only have I found that God hath made man upright but they have sought out many inventions To Adam natural to us supernatural strength Ezek. 36. 27. And I will put my spirit within you and cause you to walk in my Statutes and ye shall keep my Iudgments and do them Heb. 8. 10. This is the Covenant that I will make with the house of Israel after those days saith the Lord I will put my Laws into their mind and write them in their hearts Fifthly In both God kept up his Sovereignty and by his condescension did not part with any thing of his dominion over man In the Covenant of Works he ruled by a Law written on mens hearts Rom. 2. 15. Which shew the work of the Law written in their hearts their Consciences also bearing witness and their thoughts the mean while accusing or else excusing one another So by Grace the Believer is not freed from the Law of Nature which being almost obliterated and blotted out of the heart of man and become very unlegible it pleased God to set it forth in a new Edition and to write it over again in the heart of a renewed man Heb. 8. 10. I will put my Law into their minds and write it in their hearts Ephes. 4. 24. And that ye put on the new man which after God is created in righteousness and true holiness Though God admitted us to new Conditions of favour yet he still requireth subjection on our part and that we owne him as Lord and Sovereign requiring obedience and service at our hands or else he taketh a liberty to visit our transgressions with Rods Psal. 89. 31 32. If they break my Statutes and keep not my Commandments then will I visit their transgression with the rod and their iniquity with stripes Sixthly In both Covenants there is a mutual obligation on both parties this ariseth from the very nature of a Covenant Contractus est consensio ad constituendam obligationem quâ alter alteri sit obnoxius In every Covenant there is a tye on both sides and some reason of right There is no obligation of debt between God and us but an obligation of Grace Deus non
carried out with greater indignation than sorrow Sin and they have not been so much acquainted Others that know how cunning this Strumpet is to insinuate and entice the soul pity those that are deceived with its inticing blandishments Certainly men that profess Religion and do not observe their own hearts or else have lived in a more equitable course of honesty without any sensible change are not touched with such tenderness But they that once come to remember how obstinate they were in prejudices against the ways of God how securely they walked in a way of sin without any sense of Gods displeasure or serious thoughts of the bitter fruit of it now God hath plucked them as Brands out of the burning they would fain save others also that are Heirs of the same promise The High Priests under the Law were taken from among men Heb. 5. 2. that they might have more compassion so the Lord multiplies these instances of Grace that they might have more compassion towards others They that have felt the terrours of the Lord and know the wounds and bruises of a troubled Conscience are more affective in perswading more compassionate in mourning for others 2 Cor. 5. 7. 5. Observation There must be not only a constant disposition to mourn over the sins of others but upon some more than ordinary occasions it must with much seriousness be exercised and set awork It is said of Lot 2 Pet. 2. 8. He vexed his righteous soul in seeing their filthiness with his eyes and hearing their blasphemies with his ears these were continual torments to him he could go no where but he heard or saw something that was matter of grief to him That 's a sad Prognostick of an approaching Judgment when a Country is so bad that it is made as it were a prison to a godly man Daily a Christian hath his occasions of sorrow How can we walk the Streets with dry eyes when we here shall see a reeling Drunkard there hear a prophane Swearer rending and tearing the sacred name of God in pieces a filthy Speaker Theaters and the Devils Temples crouded with such a multitude of people that men may learn more how to please the flesh and hate godliness and feast their ears with filthy talk to see people so mad against God and ready to cast off the yoke of Christ every where this occasions matter of grief and mourning before the Lord. But besides this there must be solemn exercises when our eyes must gush out with tears and we must open the Flood-gates We must wish as Ier. 9. 1. Oh that my head were waters and mine eyes a fountain of tears that I might weep day and night for the slain of the daughter of my people There are certain times when this is necessary as times of great sin and of Judgment felt or feared First Of great sin for then things begin to draw to a Judgment As for instance First When outward gross sins are frequently committed such as are against the light of Nature Hos. 4. 1 2. The Lord hath a controversie with the inhabitants of the land because there is no truth no mercy no knowledge of God in the land By swearing and lying and killing and stealing and committing adultery they break out and blood toucheth blood c. Gods severity is last mentioned wherein men bewray their high presumption in prophaning the name of God and violating his Commands without any the least appearance of profit and advantage Lying and falshood a sin inconsistent with humane Society God who is the God of truth and the Patron of it cannot endure it So the lives Goods Chastity of men to be abused this God cannot bear with Whoremongers and Adulterers God will judge God doth not contend usually for lesser faults or ordinary infirmities but gross sins by way of omission or commission Secondly These sins are the more odious and do provoke God when universal Isai. 1. 5 6. The whole head is sick and the whole heart is faint from the sole of the foot even to the head there is no soundness in it c. Though there be a few secret Mourners yet when the contagion becometh general and riseth to an head the Lord will take no notice of them as to the keeping off a common Judgment Ezek. 9. 4 5. And the Lord said unto him Go through the midst of the City through the midst of Ierusalem and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof And to the others he said in my hearing Go ye after them through the City and smite let not your eye spare neither have ye pity And Ezek. 14. 14. Though these three men Noah Daniel and Iob were in it they should deliver but their own souls by their righteousness saith the Lord God And Ier. 15. 1. Then said the Lord unto me Though Moses and Samuel stood before me yet my mind could not be towards this people Cast them out of my sight and let them go forth Yet the Sentence against Sodom was revocable if but ten righteous persons could be found in it Gen. 18. 32. Nay a larger offer concerning Ierusalem larger than that which God made to Sodom If but a man Ier. 5. 1. Run ye to and fro through the streets of Ierusalem and see now and know and seek in the broad places thereof if ye can find a man if there be any that executeth judgment that seeketh the truth and I will pardon it Though Ierusalem were a City larger and more populous than Sodom and other Cities When the whole body of a people grows monstrous in sin If a ruling party be sound though the body be corrupt and vitious that iniquity be not established by a Law or countenanced by them or if the ruling party be corrupt and vitious yet if the Body of the people or a considerable number be serious and holy and mourn in secret for the sins of the times God may spare a land But when all Flesh have corrupted their ways then the Flood comes Thirdly When resolute and incorrigible Resolute we have and we will Ier. 44. 16 17. As for the word that thou hast spoken unto us in the name of the Lord we will not hearken unto thee but we will certainly do whatsoever thing goeth forth out of our own mouth to burn incense unto the Queen of Heaven and to pour out drink-offerings unto her as we have done we and our Fathers And incorrigible Ier. 5. 3. They have refused to receive correction they have made their faces harder than a rock they have refused to return Fourthly When bold in sinning Isai. 3. 9. The shew of their countenance doth witness against them and they declare their sin as Sodom they hide it not When men commit sin without shame or fear break over all banks of love moderation or civility Secondly In respect of Judgments felt or feared When the
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
they God is the great Arbiter of all affairs in the World where all Appeals rest can go no higher than the will of God therefore he must needs be just Thirdly This was Gods great end in giving Jesus Christ that he might be known to be a just God therefore he stood so punctually upon satisfaction that the Sinner must dye or the Surety No Surety so fit to keep up the honour of his Law and honour of his Justice in the Consciences of men as the Son of God Rom. 3. 24 25 26. God had a mind to be gracious to the Creature but without any disparagement to his Justice Now how should this be All the wise men in the World that had any sense of the Nature and Being of God busied themselves in this enquiry How God could be merciful to the Creature and yet just but all their devices were vain and frivolous until God himself found out a ransome and remedy for us as it is Iob 33. 24. Here was the difficulty God would preserve the Notions which the Creature had of his Being and Justice inviolable he would be known as one that would stand to his Law which he had made for the Government of the World Now there was no way to keep up the credit of it but these two strict execution or sufficient satisfaction The execution would have destroyed all the inferior world the reasonable Creatures at least and the love and wisdom and mercy of God would not permit that the world should be destroyed so soon as it was made and man left remediless in everlasting misery Well then strict execution would not do it therefore satisfaction must be the remedy and such satisfaction as might be sufficient to procure the ends of the Law to keep up the honour of Gods Justice in the Consciences of men Now this was done by Jesus Christ whom God had set forth to declare his righteousness that he might exercise his mercy without prejudice to his justice If this ransom had not been found we should either have slighted God and not stood in awe of him or else we had been for ever left under the curse and under doubtfulness and scruple wherewith we should have appeased him but the Lord found out such a means to our hands that he might declare he was a righteous God Foâ—…rthly I prove it from the Divine Nature infused into us As many as are made partakers of Gods Grace are more just than others they hate sin and Sinners so we read Ephes. 4. 24. That the new man was created after God in righteousness and true holiness After God that is after the image and pattern of God Now if the new Creature be made after such a pattern then certainly God was righteous We find by experience the more God-like and vertuous any are the more just they are more apt to give every one his due to live without wrong to any and the more their hearts are set against that which is base and unworthy Therefore certainly God is righteous for he hath put such a quality as the Copy of his Nature into the hearts of men Object If God be so just why then does the way of the wicked prosper Why are those that desire to be faithful with God so afflicted and calamitous This is a Wind that hath shaken the tallest Cedars in Lebanon The choicest Saints of God have been exceedingly hurried and tossed to and fro in their thoughts by this objection against the righteousness of God Ier. 12. 1. Righteous art thou O Lord yet let me plead with thee He holds fast this principle but yet Lord saith he I am not satisfied Let me talk to thee of thy Iudgments that I may be better informed why doth the way of the wicked prosper So David Psal. 73. 1. Truly God is good to Israel even to such as are of a clean heart but yet the wicked thrive and prosper and there 's no bands in their death So Hab. 1. 13. Thou art of purer eyes than to behold evil c. Lord saith he I know thou art 〈◊〉 holy God but why can thy Providence then look upon them in the world that deal trecherously and perversely The clearest sighted Saints may be so bemisted many times that they are not able to reconcile Gods dispensations with his Nature and Attributes and so quarrel with and reproach and impeach his Providence Yea the Heathens that knew little of sin and righteousness were troubled at the afflictions of the good and the flourishing of the wicked and questioned the Being of a God upon this account and therefore there are two Heathens which have written two worthy Treatises to vindicate the Providence of God Seneca hath written one Treatise Cur malè bonis benè malis to shew why the good may be afflicted though there be a God and Plutarch hath written another Treatise De sera Numinis vindicta why the wicked may be spared and suffered to flourish in the world though there be a God to take notice of humane affairs These Heathens had a sense of this difficulty for 't is an obvious objection I answer First In general Gods dispensations are just though we see not the reason of them The Saints hold their Principle Lord I confess thou art righteous Ier. 12. 1. Hab. 1. 13. The Justice of God must be acknowledged in all his dealings with us and others though it appear not to our reason which indeed cannot discern well and therefore is unmeet to judge of such high matters as these are Psal. 36. 6. Thy righteousness is like the great mountains thy judgments are a great deep The Judgments of God are such a Deep as we cannot easily fathome the bottom of and therefore though we do not see the Justice of it we must believe it and prefer faith above sense The Lord may deal otherwise in many things with us than we can express and see the reason of his doing and yet he is always just and holy in his proceedings and it is the duty of his people to believe it Psal. 97. 2. Clouds and darkness are round about him righteousness and judgment are the habitation of his Throne Augustine's words are a good Comment upon that passage The Judgments of God saith he are sometimes secret but always just saepe occulta nunquam injusta We know not what to make of it Clouds and darkness are round about it I but though they are unsearchable and secret they are managed with great judgment and rectitude But more particularly to come to speak to the things mentioned in the objection 1. As to the flourishing of the wicked three things to that First Gods Word doth sufficiently declare his displeasure against them though his Providence doth not There is sententia lata sed dilata Eccl. 8. 11. Because sentence against an evil work is not executed speedily therefore the heart of the sons of men is fully set in them to do evil Mark there 's a Sentence
worthy to be believed The Summ is God hath his Testimonies extant their Authority is inviolable and their Justice and Truth immutable Some read Praecepisti Iustitiam Testimoniorum tuorum fidem valde Thou hast highly charged and earnestly commanded the righteousness and faithfulness of thy Testimonies as referring to our Duty But most Translations agree with ours Our duty indeed may be inferred but I shall not make it the formal interpretation of the place In the Texture of the Words in the Hebrew these Attributes are given to the Word it self Doctr. They that would profit by the word or rule of faith and manners which God hath commanded them to observe should look upon it as righteous and very faithful So did David here and elsewhere Psal. 19. 9. The Iudgments of the Lord are true and righteous altogether I shall make good the Point by these Considerations Prop. 1. That our faith and obedience must be well-grounded or else they will have no firmness and stability The want of a foundation is the cause of many a ruinous Building Men carry on a fair and lofty Structure of profession but when the Winds of boisterous temptations are let loose upon them all is blown down because they build upon the Sand and not upon the Rock They take up this profession without sound evidence and conviction in their Consciences and so they are not grounded or setled in the faith Col. 1. 23. not rooted and grounded in love Ephes. 3. 7. They take up Religion sleightly not looking into the reasons of it upon Tradition or vulgar esteem they are not undoubtedly perswaded that it is the very truth of God The good Seed withered that fell upon the stony ground because there was no depth of Earth Matth. 13. 5. no considerable strength of soil to feed faith Prop. 2. Faith and obedience cannot be well-grounded but on such a Doctrine as is true and righteous for who can depend on that which is not true or who can obey that which is not righteous Truth is the only sure foundation for faith to build upon and righteousness for practice Faith considereth truth Ephes. 1. 13. In whom ye trusted after that ye heard the word of truth the Gospel of your salvation And that righteousness is that which bindeth to practice we may gather from Psal. 119. 128. Therefore I esteem all thy Precepts concerning all things to be right and I hate every false way The Word commandeth nothing but what is just and righteous Prop. 3. This true and righteous Doctrine must be backed with a strong and powerful Authority not only recommended to us but strictly and severely enjoyned for two reasons First Because otherwise it will not be observed and regarded but be lookt upon not as a binding Law but as an arbitrary direction There is difference between a Law and a Rule A bare Rule may only serve to inform our understandings or to give direction but a Law is a binding Rule a Rule with a strong Obligation The Word of God is not his counsel and advice to us only but his Law that men may examine and regard it with more care and diligence God hath interposed his authority Psal. 1. â—…9 4. Thou hast commanded us to keep thy precepts diligently And in the Text Thy Testimonies which thou hast commanded God hath commanded us to believe all truths revealed to obey all duties required and if God commandeth there is good reason why he should be obeyed Secondly Divine authority is one means to evidence the righteousness and truth of what is to be believed and obeyed The righteousness for if God who is my Superior and hath a full right to govern me according to his own pleasure doth command me any thing it is best that I should obey it without reply and contradiction yea though I see not the reason of it Acts 17. 28. For in him we live and move and have our being All Creatures have their Being not only from him but in him and therefore sometimes God giveth no other account of his Law but this I am the Lord Lev. 22. 2 3. Speak unto Aaron and to his Sons that they separate themselves from the holy things of the Children of Israel and that they prophane not my holy name in those things which they hallow unto me I am the Lord. Say unto them Whosoever he be of all your Seed among your Generations that goeth unto the holy things which the Children of Israel hallow unto the Lord having his uncleanness upon him that soul shall be cut off from my presence I am the Lord. Therefore it gives rules of practice to be embraced with all the heart as holy just and good Gods authority is founded upon the total dependance of all Creatures upon him and upon his infallible Wisdom Truth and Goodness by which he hath right to prescribe all Points of Faith to be believed and assented to upon his own testimony without contradiction 1 Iohn 5. 9. If we receive the testimony of man the testimony of God is greater A man that would not deceive us we believe him upon his word though he may be deceived himself but God doth not deceive nor can he be deceived by the holy God nothing can be given but what is holy and good and thereupon I am to receive it Prop. 4. This Divine authority truth and righteousness is only to be found in Gods Testimonies which he hath commanded or in Gods Word First There is a God-like authority speaking there and commanding that which it becometh none but God to command who is the universal King and Sovereign For it speaketh to the whole World without respect of persons to King and Beggar rich and poor Male and Female without reservation of Honour or distinction of Degrees The Word looketh on them as standing before God on the same level Iob 34. 19. He accepteth not the persons of Princes nor regarded the rich more than the poor for they all are the work of his hands And speaketh to them indifferently and equally Exod. 20. 3. Thou shalt have no other Gods but me Which is not the voice of any limited and bounded Power but of that which is supreme transcendent and absolute And by these Laws he bindeth the Conscience and the immortal souls of men Psal. 19. 7. The Law of the Lord is perfect converting the soul. Men may give Laws to the words and actions because they can take cognizance of them but the Word giveth Laws to the thoughts Isai. 55. 7. Let the wicked forsake his way and the unrighteous man his thoughts Matth. 5. 28. Whosoever looketh on a woman to lust after her hath committed Adultery with her already in his heart And the internal motions and affections of the heart how we should love and fear and joy and mourn 1 Cor. 7. 30. They that weep as though they wept not and they that rejoyce as though they rejoyced not Of these things God can only take notice the power
of man reacheth not to the mind and spirit they would be ridiculous if they should take upon them to give Laws to these Philosophers might give directions about them but Potentates would not give Laws for it doth not beseem them to interpose their authority in such Cases where it is impossible they shall know whether they are broken or kept The Scriptures upon their disobedience make men liable not only to temporal but spiritual and eternal punishments and accordingly are rewards proportioned in case of obedience The Magistrates wrath lighteth on the Body but Gods upon the Soul All that man can do concerns Life or Limb or Liberty or Estate the inward man is exempted from their power but God threatneth hardness of heart Exod. 7. 13. He hardened Pharaoh's heart that he hearkened not unto them A reprobate sense Rom. 1. 28. And even as they did not like to retain God in their knowledge God gave them over to a reprobate mind to do those things that are not convenient A trembling heart Deut. 28. 65. The Lord shall give thee a trembling of heart and failing of eyes and sorrow of mind On the contrary Obedience hath the promises of a soft heart and peace that passeth all understanding Phil. 4. 7. The peace of God that passeth all understanding shall keep your hearts and minds through Christ Iesus Of an encrease of Grace Prov. 4. 18. The path of the just is as the shining light that shineth more and more unto the perfect day God that punisheth sin with sin will reward Grace with Grace So for eternal rewards God threatneth The Worm that never dieth and the fire that never shall be quenched Mark 9. 44. On the other side he promiseth Rivers of pleasures that are at Gods right hand for evermore Psal. 16. 11. He that will be believed and obeyed upon terms of salvation is a God one that hath power of the World to come Thus hath God scattered the strictures of his Majesty and given real evidence of interposing his authority every where throughout the Word I shall only adde That the Scriptures as Gods Law may be considered as the Rule of Mans Duty and Gods Judgment In respect of the Commands they bind man to Duty and are the rule of it In respect of the Sanction that is promises and threatnings they are the rule of Gods Judgment In the one God sheweth his righteousness in the other his truth in the precepts righteousness in the promises and threatnings truth Secondly All that God hath required of us is very righteous and just becoming God to give and man to receive There is a condecency in these Precepts both to Gods Nature and to ours They are the Copy of Gods holiness and so a fit means to bring us not only into a subjection to him which is just he being our Creator but into a conformity to him which is our happiness To prove the righteousness which is in Gods Laws I shall produce several Arguments First Surely there is a distinction between good and evil and all acts are not in their own nature indifferent that was a monstrous conceit of Carpender and others contrary to the common sense of man If this were true the chastness of Lucretia should not be more to be prized than the lightness of Lais not the vertue of Cato than the dissoluteness of Sardanapalus and it would be as indifferent for a Man to kill his Father as his Neighbours Dog to rob in the Woods as to hunt a Deer or Hare to lye with his Fathers Wife as to contract honest Matrimony to forswear and lye as to be sincere in all our words and proceedings Now whose heart doth not rise within them at such an apprehension If this be thought to be only custome and received opinion that begets this abhorrence I would ask Whence cometh it that we all desire to be if not really yet seemingly honest The most wicked are offended when they are taken for such as they are and endeavour as much as they can to clothe their actions with the appearance of probity and uprightness If men were not sensible that vice were blame-worthy and vertue commendable why should such a desire so universally possess the heart of man were there not a natural sense of good and evil and an essential difference between the one and the other which we are sensible of Nature it self valuing and esteeming the one and blasting the other with severe marks of her improbation and hatred And I do with the more confidence urge this Argument because there is difficulty in the exercise of Vertue because of the conflict of the sensual appetite and on the other side many delights and pleasures accompanying Vice by which it gets an easie entrance into our souls and dominion over our desires Why should a thing so much against the bent and hair be accounted worthy of praise and the contrary which hath such a compliance with our natural desires be accounted worthy of blame And were there only Custome and Tradition for it would men so universally conspire to decree honours for that which is contrary to their corrupt Nature and to disapprove what is suitable to it It cannot be Would they desire the reputation of Vertue when their desires chuse Vice and impel them to it and hold them under it if they were not sensible that the one hath a comeliness and the other a turpitude in it Thus Hypocrites do clearly attest the excellency of uprightness and honesty Well then the Testimonies which God hath commanded are very righteous for they forbid those things which have a natural turpitude and indispensible sinfulness in them and command those things which are plainly and evidently lovely and praise-worthy Phil. 4. 8. Finally Brethren whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be any vertue and if there be any praise think on these things Secondly It is such a rule and direction as men would chuse if they were at their own liberty provided they were wise and not brutified by their inordinate passions evil customes and discomposure of soul for all such are incompetent Judges For there is nothing preserveth the rectitude of humane Nature and maketh men to live as men according to the dictates of reason as the serious observance of this Law Break it a little and so far a Man turneth Beast so that it was well said of one A Saint or a Brute For the Law is so written upon mans heart and so connatural to his reason that you must extinguish the nature of man before you can rase out all the sentiments of this Law Rom. 2. 14 15. For when the Gentiles which have not the Law do by nature the things contained in the Law these having not the Law are a Law unto themselves which shew the work of the Law written in their hearts their conscience
also bearing witness and their thoughts the mean while accusing or else excusing one another As long as we have these hearts that we have we cannot wholly except against the Justice and Equity of these Laws and Rules of Commerce between God and his Creatures It is true all truths are not alike evident but they that seriously mind the one will be led on to the other at least will find none contrary to such Conclusions as may be drawn from principles naturally known and will be encouraged to go on till God reveal more to them This is so evident that the wiser any among the heathen are the nearer they come to this Rule and have framed something like it for the regulation of men though with great mixtures of their own folly The perfect discovery of Mans duty God reserved to himself and his own Writings else where there is but fict a rectitudo and pict a Iustitia poor Counterfeits in the Laws of Civil Nations and Institutions of Philosophy Sapientia eorum abscondit vitia non abscindit there was only a little hiding and disguising of sin that it might not appear too odious In short the less knowledg any Nation or Society of men have of this Law the more brutish and barbarous they have been and so accounted to be by all that have known what civility and humane converse mean And on the contrary the more polite and civil the nearer they came to it Whom would you judge to be more civil the Romans or the Scythians the wife and good man or the Sot and Fool Even among us the more punctually any keepeth to this Law the more he differeth from others as much as an Angel from a Man or a Man from a Beast The righteous is more excellent than his Neighbour Prov. 12. 26. It is as clear as the Sun whether men will or nill they must acknowledge it and do when they are serious for they approve them while they hate them wish their latter end like theirs intrust them more than others presume more from them than others Out of all I conclude That the very frame and constitution of the reasonable and immortal Soul and Body of Man doth dictate the Equity and Justice of this Law and it doth result from the Image of God wherein man was created Thirdly That Law is just and righteous the violation of which men judge to be justly punished I use this Argument because under punishment men are serious for it rubbeth up and reviveth the sense of a Divine Power Now for the violation of this Law God hath judged Persons Families Nations and Kingdoms and Conscience is sensible of the Justice of Gods Judgments exercised upon them God is clear when he judgeth Psal. 51. 4. his eminent Judgments carry light and conviction with them and wherefore have his Judgments been executed Rom. 1. 18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness Heb. 2. 2. Every transgression and disobedience received a just recompence of reward There is a fear after some notorious breach even in those that are not acquainted with God a shyness of his Presence ever since Adam run to the Bushes so it is All which doth seal the righteousness and truth of this Law and how justly God may reckon with us about it Fourthly There is an intrinsecal righteousness in all the Duties commanded in Gods Law Besides the will of the Law-giver there is a Justice in the things themselves By what measure will we take Justice We usually understand it to be to give every one his due So doth the Law it commandeth us to give God his due and man his due Love is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fulfilling of the Law The Law is comprized in one word Love to love God himself and his Neighbour is there not Justice in all this The natural relation we have to God calleth for love to him for he made us and is the strength of our lives and the length of our days Deut. 30. 20. That thou mayst love the Lord thy God and that thou mayst obey his voice and that thou mayst cleave to him for he is thy life and the length of thy days Self-love and self-preservation if that be not a natural principle nothing is Our Neighbour we are bound to love because of Consanguinity they are our own flesh and blood and God hath bidden us to do to them as we would to our selves Matth. 7. 12. Therefore all things whatsoever ye would that men should do unto you do ye even so to them for this is the Law and the Prophets There is an universal Consanguinity between all Mankind which hath its root in the communion of one and the same Nature and in the dependance and derivation from one common Stock The eminence of the Divine Nature is the foundation of the honour which we tender to it and the equality of our nature is the foundation of the Justice which we use to one another So that here are natural immutable Obligations and grounds of right Go to particulars How equal is it that we should acknowledge but one God They are drunk that see double strangely depraved that see more That we should not worship him before an Idol which is very apt to taint our minds with a gross opinion of God as if he were some limited finite Being It is a great lessening of reverence to see what we worship Not to take Gods Name in vain by a false Oath that breedeth Atheism and contempt That there should be a day to remember the Creator of all things every days work is no days work but there must be a limited time For reverence to Parents all Nations call for it For Murder Adultery Stealing false Accusations Mans interest will teach him the necessity of those Laws that forbid these things Contentation is a Guard to all the rest it is fit the God of the Spirits of all Flesh should give a Law to the Spirit Thou shalt not covet Yet this is the Law of God to which Scripture is subservient and all the admonitions reproofs exhortations dehortations examples directions histories of the obedience and vertue of some with their rewards of the disobedience apostasie rebellion of others with their punishments all is to inforce this Law The Doctrine of Christ and redemption and reconciliation by him I bring not under this first Head because that is a favour and priviledge and the Justice and Equity of Gospel Precepts will soon appear when once we have consented to the Law that it is good But of that in the next Head Thirdly For the truth and faithfulness of Gods Testimonies This may be considered either in revealing or performing making or making good his promises First For truth and faithfulness in making such offers and promises of pardon and eternal life in case of obedience and threatning a curse and everlasting punishment in case of
efficacy of the word is a pledge of the truth of it 2. 'T is a Commodious Instrument for this End and Purpose for there is a Wisdom in all Gods Institutions He that looketh upon an Axe will say this is an instrument made to cut So he that looketh upon the Scriptures must needs say this is a means to purifie The Word is more Morally accommodated to work upon the heart of man then any other Instrument Means or Doctrine in the World Now the Word doth so commodiously serve for this purpose because there are 1. Such pure Precepts 2. Such pure Examples 3. Such great helps to Purity 4. Great encouragements to Purity 5. Such great Terrours to disswade men from sin 1. There are pure Precepts setting forth the Nature of that Purity that is pleasing to God and so on the one hand they serve to humble us for our natural filthiness for verum est Index sui et obliqui Truth sheweth it self and discovereth errour also Iam. 1. 23. 'T is such a pure Doctrine that it sheweth a man his natural face and discovers soul spots And on the other side by these Precepts and Doctrines we are urged and injoyned to seek after true Purity and Holiness of the right Constitution 1 Tim. 1. 5. The end of the Commandment is Charity out of a pure heart and a good Conscience and Faith unfeigned The Word telleth us God will be served and that he will be served with a pure heart the right End and Scope of the whole Law as 't is a Gospel Rule is love to God and Man flowing from a sincere and renewed heart and a good Conscience rightly informed of Gods Will and Faith unfeigned apprehending the Grace of God towards us in Christ our Redeemer So that you see there is required of us not only good Actions but good Principles and Ends. The Apostle telleth us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the work of the Law was written upon Mans heart Rom. 2. 14. Natural Conscience will take notice of some gross Acts urge to some external Conformity and show of Duty But the Word of God taketh notice not only of acts but the frame of the heart not only of sins but also of lusts If ever there were an instrument fitted to do a thing the Word is fitted to make men pure and holy Briefly then the Word requireth purity of Heart and Life that we should be pure in heart Matth. 5. 8. Blessed are the pure in heart for they shall see God and pure in Life Blessed are the undefiled in the way Ps. 119. 1. you have both in one place Iam. 4. 8. Cleanse your hands ye sinners and purifie your Hearts ye double minded both must be cleansed both heart and hands But we must first begin with the Heart The Heart is that polluted Fountain from whence floweth all the pollution of Life Matth. 15. 19. Out of the Heart proceed evil thoughts Murthers Adulteries Blasphemies c. 'T is in vain to cleanse the out-side unless the Heart be cleansed and therefore the Scripture presseth us to wash our hearts from wickedness Ier. 4. 14. There is the difficulty 'T is more easie to heal an outward wound than to stanch an inward bleeding and the cause is within The purity of the outside is loathsome to God unless the heart be cleansed 't is more easie to prevent disorders in our Conversations than to cleanse our hearts and therefore the Scripture mainly calleth upon you to purge out sin out of the heart Matth. 23. 26 27. Therefore the great design of the Word of God with which it travaileth is to get the heart clean as Elisha when he would cure the brackishness of the Waters cast falt into the Fountain so doth the Word of God seek to cleanse the hearts of men and all its wooings and pleadings and intreaties tend to this 2. There are pure Examples and Patterns we miscarry by low Examples and grow loose and careless seeing others to be so therefore the Word is still to keep us humble under our defects unsatisfied with our present measure always contending and striving towards the mark it propoundeth all manner of examples to us It propoundeth the example of God 1 Pet. 1. 15. Be ye holy as he that hath called you is Holy in all manner of Conversation God is holy in all his ways and Righteous in all his works and so should we be And the Scripture presseth us to be holy as Christ is holy 1 Iohn 3. 3. He that hath this hope in him purifieth himself as Christ is pure 'T is impossible there should be an exact equality yet some answerable Conformity there should be God is essentially immutably infinitely holy He loveth himself so much as he can be loved His Essence and his Being is the same with his Holiness Our Holiness is a superadded Quality Gods Holiness is like a vessel of pure Gold where the substance is the same with the lustre but our holiness is like a vessel of Earth gilded with Gold the substance is one thing the varnish another But yet this God and Christ must ever be before our Eyes we must be holy as he is holy we must always be encreasing in holiness We must come into an abiding state of holiness There must be some kind of Conformity between God and us and Christ and us and head and members must be all of a piece He will shoot farther that aimeth at a Star than he that aimeth at a shrub So he will be more holy that doth as God doth than he that doth as sinful Creatures do like himself Nay the Scripture propoundeth the example of the Saints Heb. 6. 12. We need all kind of examples As we need high and glorious examples that we may not rest in any low degrees and beginnings of purity So lower examples that we may not be discouraged and think it impossible And therefore the Saints of God are propounded to us Men and Women of like affections with us the same natural interests and we the same grace with them the way to heaven is a troden path all along you may see the foot-steps of the Saints before you 3. The Scripture offereth great Helps to purity Christ dyed to purchase it for us Ephes. 5. 27. He gave himself for us that he might Sanctifie and Cleanse us by the washing of water through the Word And God hath promised to give this clean heart to them that seek after it and undertaketh to give what he requireth Ezek. 36. 25 26 27. I will sprinkle clean water upon you and you shall be clean from all your filthiness and from all your Idols will I cleanse you A new heart also will I give you and a new spirit will I put within you and I will take away the stony heart out of your flesh and I will give you a heart of flesh And I will put my spirit within you and cause you to walk in my Statutes and ye shall keep my judgements
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
part of Mankind fear the Prince more than God and the Gallows more than Hell If every vain thought or carnal motion in our hearts were as the cutting of a finger or burning in the hand men would seem more afraid of that then they are of Hell Nay I will tell you men can dispense with Gods law to comply with Mans. Hos. 5. 11. Ephraim is oppressed and broken in Iudgement because he willingly walked after the Commandment A little Danger will draw men into the snare when Hell will not keep them from it Oh let us Rouze up our selves Is not Man Gods Subject Is not he a more powerful Sovereign than all the Potentates in the World Doth he not in his Word give Judgment on the Everlasting estate of men and will his Judgment be in vain Hath not God appointed a day when all matters shall be taken into consideration If you can deny these Truths go on in sin and spare not but if Conscience be sensible of Gods Authority oh break off your sins by Repentance and walk more cautiously for the time to come Every sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Ioh. 3. 4. a breach of Gods Eternal law and will God always wink at your disloyalty to him Nothing remaineth to be spoken to but the last Clause Thy Law is truth Doctrine Gods Law is Truth 1. I shall shew in what sense 't is said to be Truth 2. The Reasons why 't is Truth 3. The end of this Truth First In what sense 't is said to be Truth 1. 'T is the Chief Truth there is some truth in the laws of Men and the writings of Men even of Heathens but they are but sorry Fragments and Scraps of Truth that have escaped since the Fall But the Truth of the Word is transcendent to that of bare Reason here are truths of the greatest Concernment matters propounded that are very comfortable and profitable to lost sinners 1 Tim. 2. 16. Here Moral Duties are advanced to the highest Pitch Deut. 4. 6. Keep therefore and do them for this is your Wisdom and your understanding in the sight of the Nations The end of these is not only to regulate your Commerce with men but to guide you in your Communion with God and help you to the Everlasting Enjoyment of him 2. 'T is the only Truth that is the only Revelation of the Mind of God that you can build upon 't is the Rule of Truth A thing may be true that is not the Rule of truth There is veritas regulata veritas regulans the Word is the measure and standard and they are true or false as they agree or disagree with it Every Custom and Tradition must be tryed upon it from the beginning it was not so from the beginning my Christianity is Jesus Christ. We must not attend to what others did but what Christ did who is before all every dictate of reason must be tryed by it for here is the highest reason It is written to make the Man of God perfect or else it cannot guide you to your happiness 2 Tim. 3. 15 16. Every Revelation must be tryed by it Gal. 1. 8. If an Angel or Man bring any Doctrine if it differ from or be besides the written Word 't is a cursed Doctrine This is the Rule 3. 'T is the pure Truth in it there is nothing but the Truth without the mixture of Falshood every part is true as truth it self 't is true in the Promises true in the Threatnings true in the Doctrines true in the Histories true in the Precepts true in the Prohibitions God will make it good to a tittle True in Moralities true in the Mysteries of Faith not only true in Duties that concern man and man but in the sublimer truths that concern commerce with God where Nature is more blind Psal. 19. 9. The Testimonies of the Lord are true and righteous altogether 'T is true where a Carnal Man would not have it true in the Curses and Threatnings If Gods Word be true wo to them that remain in a sinful way they shall find it true shortly and feel what they will not believe 'T is true where a godly man feareth it will not be true no Promises contradicted by sense but will prove true in their performance Whatsoever in the hour of Temptation Carnal Reason may judge to the contrary within a while you will see your unbelieving fears confuted 4. 'T is the whole Truth it containeth all things necessary for the Salvation of those that yield up themselves to be instructed by it Ioh. 14. 26. He shall teach you all things and remember you of all things Ioh. 16. 13. Lead you into all Truth In all things that pertain to Religion and our present Conduct towards everlasting Happiness Therefore nothing is to be hearkned to contrary to what God hath revealed in his Word there is no room left for Tradition nor for extraordinary Revelations all that is necessary for the Church is revealed there 't is a full perfect Rule Reasons 1. From the Author God is a God of Truth and nothing but Truth can come from him for God cannot lie Tit. 1. 2. The truth of the law dependeth upon the truth of God therefore it must needs be without Error yea it corrects all Errour if God could deceive or be deceived you might suspect his Word 2. The matter it self it commends its self to our Consciences by the manifestation of the truth 2 Cor. 4. 2. Approving your selves by the Word of truth 2 Cor. 6. 7. If the Heart be not strangely perverted and become an incompetent Judge by obstinate Atheisme and corrupt Affections it cannot but own these truths to be of God if our Gospel be hid 't is hid to them that are lost 1 Cor. 4. 4. 3. The end of it which is to regulate man and sanctifie man Now it were strange if he should be made better by a lie and a cheat Ioh. 17. 17. Sanctifie them by thy truth thy word is truth Certainly 't is the most convenient Instrument to reduce man to his Wits and make him live like a Man 4. It pretends to be the law of God it is so or else it would be the greatest cheat in the World for it speaketh to us from God all along and by vertue of his Authority None can be so bruitish as to think that the wisest Course of Doctrines that ever the World was acquainted with is a meer Imposture Use 1. Is to commend the Word of God to us we cannot have true Doctrine nor true Piety nor true Consolation without the Scriptures Not true Doctrine Isa. 8. 20. To the law and to the testimony if they speak not according to this word there is no light in them 'T is to be condemned of Falshood if not according to the Word you cannot have true Holiness for Holiness is but Scripture digested and put in Practice Iam. 1. 18. The Foundation of the spiritual life is laid in
indeed then is a Believer tryed and exercised 2 Cor. 1. 9. 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 We are much given to self-confidence while our mountain standeth strong and we are intrenched within the security of Worldly Advantages and Props we scarce know what Faith and dependance upon God meaneth now saith God I will make you trust in me e're I have done and to live alone upon my all-sufficiency you may think your Reputation will bear you out but I will load you with Censures that you may trust in me you think Friends shall help you but Friend and Lover shall be afar off you think to shelter your selves under common Refuges but they shall all fail and cease that I may see whether you trust in me or that the common Justice and Equity of your Cause shall bear you out but I will send against you those that are maliciously resolved contrary to all justice and gratitude that shall approach and endeavour to mischief you Who would think that Paul should be in danger of Self-confidence a man so exercised as he was so tossed to and fro so often whipped scourged exposed to danger Alass we can hardly see with other eyes than Nature hath or depend upon invisible help we look at present things and laugh at danger upon the confidence of outward probabilities If we can get a carnal pillow and bolster under our heads we sleep and dream many a Golden dream of ease and safety now God that is jealous of our Trust will not let us alone and therefore will put us upon sharp Tryals 'T is not Faith but Sense we live upon before that 's Faith if we can depend upon God when they draw near that follow after Mischief Psal. 3. 6. I will not be afraid of ten thousands of the people that set themselves against me round about A danger at a distance is but imagined it worketh otherwise when 't is at hand Christ himself had other thoughts of approaching danger than danger at a distance Ioh. 12. 27. Now is my soul troubled this Vessel of pure water was shaken though he discovered no dregs 2. To Quicken to prayer Ionah that slept in the ship falls a praying in the Whales Belly A drowsie Soul is awakened in case of extream danger Psal. 130. 1. Out of the depths have I cryed unto thee Now an ordinary prayer will not serve the turn not to speak a prayer but to cry a prayer we do but act devotion before and personate the part of the Supplicant then we exerciseit Now rather than Gods Children shall neglect prayer he exposeth them to great hazards Matth. 8. 25. Master carest thou not that we perish What careless dead and drowsie prayers did we perform when all things went on fairly and we are well at Ease Moses cried when Israel was at a loss Exod. 14. 15. the Sea before the Egyptians behind ready to tread upon their heels Mountains on each side 3. That the deliverance of his People may be more glorious partly because there is more of his Power and Care discovered when our streights are great Israel may now say we had been swallowed up quick Psal. 124. Rescues in extremity of Dangers are more glorious Psal. 118. 13. Thou hast thrust sore at me that I might fall but the Lord helped me So Psal. 27. 2. When the wicked even mine enemies and my foes came upon me to eat up my flesh they stumbled and fell In great dangers to be overtaken by his Enemies God doth some way suffer his People to be brought near Destruction but he doth always prove their Friend and Helper Davids Strength and Courage was seen in that he plucked a Lamb out of the Lions Mouth 1 Sam. 17. 34 35. And partly because these great streights and troubles are a means to open our eyes and waken our stupid senses Deliverance is all one to God whether from great Exigences or in ordinary Cases but is more endeared by extremity of danger 'T is as easie to save an hundred or a thousand but it maketh a fuller sound we are more sensible of our weakness to help our selves to be sure without his Assistance Use. Be not offended if God cast you into great dangers 't is no Argument of Gods Hatred to destroy you but of his love to try you and to prepare you for the greater Comfort that we may have a more glorious sight of his Salvation Many after Confidence expressed have been put to great Tryals The three Children were delivered but put into the Fire first and the furnace made seven times hotter Pauls Company suffered Shipwrack before the promise of their safety could be fulfilled Moses and the Israelites were delivered yet pursued and shut up the Egyptians behind and the Seas before and steep Mountains on each side Psal. 118. 18. The Lord hath chastned me sore but he hath not given me over to death Things at the worst begin to change though it come to such a desperate pass as it must be speedy Help or speedy Ruin such Exigences do mightily conduce to the glory of God and the bettering of his People Whatever weakneth our Confidence the greatness of Danger should not for in such Cases God is there Use 2. Let us use the more Prayer 't is a time to put Promises in suit 2 Chron. 20. 12. O our God wilt thou not judge them For we have no might against this great company that cometh against us neither know we what to do but our eyes are unto thee The fittest season to treat with God about help for when the Creatures are at a loss that is the time for God to help when Danger is near call upon God for help acquaint him with it 't is time for him to be near also Verse 151. of this Psalm Thou art near O Lord. The less help of mans Mercy the more hope of Gods help Use 3. The greater the Danger the more thankfully should we acknowledge the Deliverance The Woman of Sarepta when her Son was restored to Life 1 Kings from the 17. verse to the end said By this I know thou art a man of God and that the word of the Lord in thy mouth is truth So Israel may now say If the Lord had not been on our side men had swallowed us quick Secondly A Description of those from whom this Danger was feared they are far from thy law that is they do not regard it This Clause may be added 1. To Amplifie or Aggravate the Danger As if he had said Lord having opprest them they Contemn thy Law and all Restraints of Conscience and Duty The farther the Enemies of the Godly are from Gods Law the nearer to do Mischief So Psal. 54. 3. Oppressors seek after my soul they have not set God before them So Psal. 86. 1. Violent men have sought after my foul they have not set thee before them They
them more 5. 'T is a sure Word Psal. 19. 7. The testimonies of the Lord are sure making wise the simple These Directions may be safely relyed upon and will not disappoint us for they are not the guesses of deceived men nor the Collections only of the most observing and wisest Men or the result of their Infallible experiences but Inspiration of the Infallible God and therefore a sensible heart that knoweth what 't is to live in a troublesome World and hath been exercised with Doubts knoweth the Comfort of a sure Rule and sure Promises Oh what a Comfort is this in the midst of the uncertainties of the present Life III. Reason There is no keeping the Law without loving the Law there is a keeping the Commandments by way of Defence and by way of Obedience a keeping of them by way of Preservation when we will not suffer them to be violated or wrested from us by others and a keeping of them by way of Observation when we are mindful of them are careful to observe them our selves This latter is the meaning of the Scripture notion of keeping the Law Now this cannot be without Love nothing can hold the heart to it but love what bonds will you cast upon your selves but if a Temptation come you will break them all as Sampson did the Cords wherewith he was bound 'T is not your Promises Vows Covenants Resolutions not your former Experiences of Comfort when put to no Tryal all is nothing to love To Evidence this to you three things are needful Labour Valour and Self-denial 1. To keep the Commandments is a Laborious thing and requireth great Diligence now Love is that disposition that maketh us Laborious and Diligent If any thing keep a man to his work 't is love Labour and Love are often put together Heb. 6. 10. God is not unrighteous to forget your work and labour of love 1 Thes. 1. 3. Your work of faith and labour of love 'T is not a sloathful and idle Affection but will make a man take any pains and endure any toil nescit amor molimina love never sindeth Difficulties The reason why they object Difficulties is because they love not The Church of Ephesus when she lost her first love she left her first Works Rev. 2. 4. Our Lord Jesus when he had work for Peter to do Gageth his heart upon this Point Ioh. 21. 15. Simon Peter lovest thou me feed my sheep feed my lambes No man can endure the Toil of the Ministry and the many Troubles and Difficulties he meeteth with in the discharge of it without love to Christ 't is love sets all the wheels in the Soul a going 2. To keep the Commandments requireth Spirit and Courage not only the labour of an Ox but the Animosity and Courage of a Lion for we are not only to work but Fight and Contend for our Duty against the Enemies of our Salvation Now the most Valorous and Couragious Affection is Love a Cowardly Lover is a Monster one that hath all Liver and no Heart The Poets in their Fictions ascribe the Valor of the person whom they would represent as Noble and Heroical to the strength of their Love Certainly the Heroick Acts of the Martyrs came all from love Others will not be at the charge of keeping the Commandments of God that lye cross to their profits and pleasures but love will cause us to do the Will of God whatever it cost us Yea 't is loth to serve God with that which cost nothing Cant. 8. 6 7. Love is as strong as death many waters cannot quench love Death conquereth the stoutest but cannot conquer love They loved not their lives to the death Rev. 12. 11. The waters of Affliction cannot quench it no Threatnings no Promises can quench it Love will not be bribed from Christ nor frighted from Christ you will be assaulted on both sides with Hopes and Fears but nothing shall fright or allure the Soul from Christ. 3. To keep the Commandments there needeth much Self-denial and Submission that he may have an heart to stoop to the least intimation of the Will of God though it be against your own will and against your own carnal sense and Inclination and Interest A man can never keep the Commandments till he thus deny himself therefore the World wondereth what 's the Reason that men do so submit against their humour and Interest And say If this be to be Vile I will be more Vile as Holy David said nothing can do this but love When a man loveth you you have the Keys of his Heart you can open and shut it when you please Sampson like a Child submitted to Dalilah because of his love to her So Gen. 34. Hamer and Sechem submitted to any Terms to be Circumcised because of the delight the young man had to Dinah the Father loved the Son and the Son loveth Dinah and therefore both submitted to that hatefulâ—… painful Ceremony Iacobs service for Rachel seemed but a few years because of his love to her Gen. 29. 20. So if we love the Law of God we will submit to the Duties of it against the hair and bent of our hearts Use. I. Is Examination 1. Do we receive the Truth of God in the love thereof Do we imbrace the offers of Jesus Christ heartily Acts 2. 41. They received the word gladly Do you keep up your relish of the Gospel Delight to hear of Christ to read of Christ to meditate of Christ and the Doctrine of Salvation not one part but all Psal. 1. 2. His delight is in the law of God the whole Law Ungodly men will catch at Promises seem to shew a love to these but Grudge at the Mandatory part of the Word Do you delight when 't is pressed upon you when you are warned of your Danger know most of your Duty and the way how to attain your blessedness Do you love it most when you feel the Tragical effects of it as the Apostle saith the Commandment came and sin revived and I â—…d 2. Do you heartily take Christs Yoke upon you and frame your selves to practise what he hath required of you They that love the Law cannot rest in meer speculations and be careless in the Duties required of them love cannot be hidden but it will break forth into action if it be in your hearts it will break out in your lives Psal. 40. 8. The law of God is in my heart You will make Conscience of Duty 1 Ioh. 2. 4. Love is found to be solid and real when we are tender of Christs Laws in vain else do we talk of the new Birth of the Work of Grace or having an Interest in Christ and the like unless we keep his Law 3. Do you practise it willingly and without Grudging 1 Ioh. 5. 3. His Commandments are not grievous they that love the law will not count the Work tedious God doth not look to the Work Praying Hearing strict observing his Ordinances or
peace that guardeth Heart and Mind Phil. 4. 7. 2. For the degree 't is many times in a great Measure injoyed it may be more or less as our Interest in Gods favour is more or lessened in us and 't is not perfect in this Life There may be Clouds and Interruptions but as our holiness increaseth so doth our peacâ—… a little holiness a little peace but they that love thy law have great Peace Obj. How have Gods Children great Peace None seem more troubled and harrassed with outward Afflictions nor walk more Mournfully then they do Ans. 'T is true this Peace doth not exclude Trouble from carnal men in the World they may have little outward Peace yet they shall have as much of that as God seeth good for them Iob 5. 23 24. but inward peace which is peculiar to them They have God for their Friend are quieted with a true sense and apprehension of his love and favour to them 'T is true as to this inward peace Gods Children may sometimes be without it they that love the Law have a greater sense of sin than others Wicked men swallow sins without remorse but they are very apprehensive of displeasing God But we must distinguish between the time of settling this peace and when 't is settled for a Time they may walk sadly their peace is not grown up light is sown for the Righteous many times they sow in Tears but reap in Joy sometimes their love to the Law is intermitted so their peace may be interrupted But their worst condition is better then a carnal mans best as the darkest cloudy day is brighter then the brightest night there is some comfort and staying upon God in the worst Condition Use. I. Let us from hence see the sad condition of carnal Men this Clause love thy law is exclusive and confineth it to one sort of men The unjustified the unsanctified want this Peace God saith of them they should not enter into my Rest Psal. 95. 11. The Rest is begun in this Life in Reconciliation with God and Peace of Conscience and perfected in an Everlasting Refreshment in that to come Their sins are not pardoned and therefore continually Fear they have often refused Gods peace and therefore cannot injoy comfort with any security nor bear Troubles with any patience and quiet of Mind nor come into Gods presence with any cheerfulness nor wait for eternal Rest with any certain hope There is no peace saith my God to the wicked Isa. 48. 22. Psal. 57. 20 21. 'T is not allowed to wicked men nor vouchsafed to them 't is true they may have a peace but 't is either in sin or from sin they do not mind the condition of their Souls a blind presumption that meerly cometh from Gods forbearance or Worldly Happiness in Prosperity Carnal Men seem to be in as great quietness as the Children of God as the deep Sea in a Calm which seemeth to be as quiet as other waters until a storm and tempest doth arise then troubled and cannot rest Use. II. To perswade us to love the Law of God by this Argument because we shall have great peace for the Promise is made to this love But you will say How must we shew love to the Law of God that we may obtain this Effect I Answer Practice the Duties it calleth for in order to peace 1. Accept the Articles of peace that are proclaimed between God and Mankind in and through Christ. Eph. 2. 17. There is peace preached not only to them that are afar off but to them that are nigh there is not only a price paid but an offer made Imbrace it lay hold upon it by Faith God is in good earnest with you 2 Cor. 5. 20. Oh love this good Word 't is the gladest tydings that ever sounded in the ears of lost sinners Now is your time agree with your Adversary while he is in the way before you be cast into Prison Luk. 12. 58. If you lose this opportunity and do not imbrace the offered friendship God will be exceeding Angry Heb. 2. 3. How shall we escape if we neglect so great salvation 2 Chron. 30. 8. Therefore give the hand to the Lord. 2. Perform the duty of Thankfulness which God requires Matth. 11. 29. Peace is the Fruit of Sanctification as well as Justification 't is not to be found elsewhere Isa. 32. 17. 3. Be much in Communion with God and trading with Heaven Acquaint thy self with God Iob 22. 21. 4. Be tender of your peace when 't is once settled of doing any thing that may cause War between God and the Soul Psal. 58. 8. Take heed of venturing your peace for the Vanities of the World those sinful and foolish Courses which will lay you open to Gods Wrath and Displeasure Psal. 37. 11. The meek shall inherit the earth and shall delight themselves in the abundance of Peace SERMON CLXXX PSALM CXIX VER 165. Great Peace have they that love thy Law and nothing shall offend them I Now come to the effect nothing shall offend them the Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no scandal in them the Apostle Iohn applyeth the same phrase or form of speech to him that loveth his Brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no occasion of stumbling in him the meaning is they shall not be in danger of those snares and temptations which the world is full of and which frequently bring other men to sin and ruine or nothing shall wound or hurt them or cause them to fall in their journey to Heaven Doctrine That the Love of Gods Law is a great means to carry a Believer streight on his way to Heaven what ever Temptations he hath to the Contrary Here I shall enquire First What scandals and offences are Secondly How a Believer is preserved First What scandals and offences are I answer Scandals literally signifieth Temptations or Inducements to sin any stumbling-block or hinderance laid in a mans way by which the passenger is detained or diverted Or at which if he be not careful he is apt to stumble or fall spiritually it signifyeth any thing that may discourage or divert us from our duty to God or may occasion us to fall to the great loss or ruine of our Souls Now concerning these scandals or offences I shall give you these distinctions with respect to the subject there are three sorts of scandals 1. Taken but not given 2. Given but not taken 3. Both given and taken 1. There is offence taken where none is given thus Christ himself in his Person Sufferings Doctrine may be an offence to the carnal and unbelieving World In his Person as he is said to be in the 1 Pet. 2. 8. A stone of stumbling and a rock of offence to them that stumbled at the Word being disobedient whereunto they were also appointed He that is to the Believer a Corner-stone Elect and Precious is to the obstinate prejudiced unbeliever with allusion to those that Travel
we should look to our Confidence whether it be Faith or Security whether we rest upon a carnal Pillow or the Corner-stone which God hath laid in Sion Use. It concerneth us all to look to this whether we love the law so as to have gotten Peace of Conscience and Assurance of Gods Protection because of the â—…titude of Scandals and the Trials and Exercises we are put upon by Gods Correcting hand The Prosperity of the Wicked the Disgrace that is cast on the stricter ways of God the World being so full of Snares and Temptations that bring men to Sin and Ruin Omnia timeo saith Bernard quae placeant quae tristantur I am afraid of every thing of those things that please us and those that make us sad What shall a poor Christian do that he may not Miscarry 1. Be sure that your Resolutions for God and the World to come be thoroughly fixed and settled for you will be distracted with every thing if you be not at a point and have not chosen the better part and fully fixed your purpose The Apostle telleth us Iam. 1. 8. The double minded man is unstable in all his ways A wavering and inconstant Christian will not know which way to turn himself being disquieted upon all occasions 2. They never rightly begin with God that do not sit down and count what it may cost them to be holy Christians Luk. 14. 26. If any man come to me and hate not his father and mother and wife and children and brethren and sisters yea and his own life also he cannot be my Disciple If you have not a preparation of mind to suffer any thing rather than part with Christ you are not fit for his turn Like a man that sets on Building and hath not a Stock to hold out or designeth a War and is not provided with all necessaries to go thorough with it You must expect Temptations and Troubles because they serve to try whether you will hold your integrity and if God be not sufficient enough to be your portion never serve him Never pretend to Religion if you do not resolve to renounce all that is precious to you in the World rather than forsake it 3. Consider the necessity of standing to Gods Law whatever persecutions and sufferings you meet with There is no other way to be saved Ioh. 6. 68. Lord whither shall we go thou hast the words of eternal life Such as have a mind to quit Christ have need to consider where they shall find a better master Change where they will they change for the worse Obedience to the Word of God is the only way to Eternal Life and whatever Law you make to your selves God will judge you by his own Law 4. Be established in the peace of God and never break this peace to obtain your outward peace What a wound will it be to thy Soul and how shiftless and helpless wilt thou be when to make thy peace with the World thou hast broken thy peace with God! Therefore rise up against Temptations as the Trees refused in Iothams Parable to be Ruler over the rest Shall I lose my fatness another my sweetness to rule over the Trees Shall I to please men put my Conscience to a continual Torment and Anguish sell the Birth-right for one Morsel of Meat The remembrance will come into your minds when you had joyful Communion with God and his People whose Company you have abandoned every day of solemn Assembly will be a new Torment to you 5. When troubles surprize you consider how unbeseeming it is to take offence at Gods Providence 'T is an ill sign to be so apt to pick quarrels with God and Godliness it argueth little love either to God or his Law for love thinketh no ill of those whom we love they are Murmurers that said the ways of the Lord are not equal or what profit is there if we serve the Lord Mal. 3. 14 6. Consider The greatest hurt Satan intendeth you is not to hurt your Bodies but your Souls To bring you to be offended at the holy and righteous ways of the Lord he would let you enjoy the pleasures of sin to rob you of your delight in God and Celestial pleasures let you have all the World if it were in his power Matth. 4. 9. 7. Consider How short is the Prosperity of the wicked and those that turn aside to the wayes of sin Psal. 17. 14. They shall be cut off they are soon withered and dried up and all their outward Glory perishes with them 'T is a more prudent Course to adhere closely to God Iob 5. 3. I have seen the foolish taking root but suddenly I cursed his habitation 'T is a prediction he foretold that there was a Curse at the root of all his Prosperity SERMON CLXXXI PSALM CXIX VER 166. Lord I have hoped for thy Salvation and done thy Commandments THE Man of God had said Verse 165. Great Peace have they that love thy Law and nothing shall offend them now he particularly applyeth to himself what he had generally spoken before 'T is sweet when we can thus comfortably apply Promises and make out our own Title and Interest this is Davids work in this and the following Verses Here he maketh profession of two things his Hope and Obedience which indeed are the two great things that belong to a Christian Graces much praised and little practised Quarum multa sunt Elogia pauca Exempla They are fitly coupled together in his Plea I have hoped I have done For our Confidence in Gods Mercy is no greater than our Fidelity in his Precepts and they are both professed before God who searcheth the heart and tryeth the Reins Lord I have hoped for thy Salvation and done thy Commandments Doctrine Sound hope of Salvation is and must be joyned with a care of keeping Gods Commandments First I shall speak of the several branches of this Profession apart Secondly Then of their Conjunction First Separately and there I. Of the Profession of his Hope Lord I have hoped for thy salvation 1. The Object and thing hoped for is Salvation Salvation is Temporal or Eternal of the Body or of the Soul Rabbi David Kimchi understandeth it of the latter but it seemeth rather to imply help and deliverance out of dangers and distresses Indeed neither can be well excluded not Eternal Salvation for without that Temporal Deliverance is but a reprieve for a time not a total exemption from Evil not Temporal Salvation because before we come to look for our full and final deliverance God will try us by the way and train us up in the expectation of other things As men learn to swim in the Rivers and shallow Waters that afterwards they may swim in the Ocean and deep Waters So by expecting lesser things we learn to wait for greater both must be hoped for but with a difference Eternal Salvation absolutely but Temporal with submission to Gods Will. We have
compared to the joy of victory p. 1003 Ioy carnal has contrary qualities and effects ibid. Iudg God is the Judg of his Law p. 877 Iudgments spiritual the forest Judgments p 936 Iudgments Gods precepts called Iudgments why p. 38 39. 666. 121. Use of it p. 40. Promises call'd Iudgments p. 989 293 Iudgments of God on the Visible Church are to separate the dross from the Gold p. 805 Iudgments selt or fear'd call for mourning and why p. 931 Iudgments of Gods mouth denote Gods will revealed in the Scriptures and why p. 76 Iudgments of Gods mouth and of his hand p. 342. 419. 720 They are both righteous p. 1013 Iudgments of God on sinners a mean to preserve us from sinning p 792. They are to be wisely observed p. 796. Gods Iudgments of old p. 342 343 344 345 Iudgments ordinarily begin at the house of God p. 805 Iudgments on the wicked his mercy to his Church p 806 344. God to be praised for his Judgments p. 1097 A judicious mind a great blessing p. 448. A threefold Use of a judicious mind 1. To distinguish 2. To determine 3. To direct why to be beg'd of God p. 450 451 Iurisdiction of God the greatest p. 130 Iurisdiction how it differs from propriety p. 130 Iustice and Mercy distinguished p. 938 Iustiâ—…e and Iudgment how distinguisht p. 813 Iustice no escaping it if God should deal with us in strict Iustice p. 5 To do Iustice and Iudgment is the Saints comeliness p. 814. 1. By it we are made like God 2. 'T is acceptable to God 3. Fits us for communion with God 4. It is suitable to the new nature 5. Is honourable in the eyes of men 6. Conduceth to the good of Society p. 814 815 Iustice is either 1. general 2. or particular p. 934 Iustice 1. Legislative 2. Judicial 3. Remunerative p. 934 935 Iust God is just proved by four Reasons p 935 Iustice and Mercy are both friends to Saints p. 939 Iustice of God to be acknowledged p. 939. 509 Iustification of a sinner a great secret p. 40. 873 Iustified Divine Wisdom justified of all its children p. 873 339 K. KEeping and doing the Commandments how they differ p. 1042 Keeping Gods Law requires 1. Labour 2. Courage 3. Self-denial p. 1025. And understanding p. 232 Examine whether we keep Gods Law or no p. 1025 Keeping Gods precepts brings 1. Peace of Conscience 2. Joy in the Holy Ghost 3. Increase of Grace c. p. 377 378 Keep what it is to keep Gods testimonies p. 9 It implys 1. Exactness 2. Perseverance p. 10 It relates to a charge committed to us p. 9. 28. 375. It is twofold Legal Evangelical p. 376. 1039. 237 Keep Covenant with God Motives p. 709 710 Quest. how far a man may be said to have kept Gods Law p. 1039 Keep a good conscience Dispositions required to the keeping of it Considerations to move us to keep a good Conscience p 417 418 No keeping the Commandments without love p. 1046 Kindness of God is either 1. General or 2. Special the nature of both p. 9 8. 512. Vid. Loving kindness It 's the original cause of all mercy p. 512 Kings Princes c. have great need to know Gods precepts Reasons of it p. 307 731 Kings Princes c. their Countenance a great advan tage to Religion p. 560 They are jealous of their prerogative p. 560 Knocking of Christ at the door of the heart what it is Seasons of Christ knocking p. 412 Know none know so much of God but they still need to know more why p. 895 To know signifies 1. To understand 2. To consider 3. To believe p. 959 960 Knowledg of Divine mysteries is twofold 1. That which is a gift 2. That which is a grace p. 1058 Knowledg twofold 1. Knowledg of Faith 2. Of Sense p. 956 Knowledg of Gods mind unactive not sufficient p. 15. 231 Knowledg without practice is not right p. 318 452. 685. 690 691. 231 Knowledg of Gods will various degrees of it p. 108 In order to knowledg much is required p. 229 Knowledg saving what it is 1. Such as establishes the heart against delusions 2. Such as brings the foul under its dominion 3. Such as gives prudence to practise it p. 171 It is the effect of Divine bounty p. 477. 4â—…5 Knowledg saving should be one part of our constant prayer p 893. We can never enough ask it p. 170. 452. Reasons why p. 171 172. 893 846 435. 436 In getting Knowledg we must pass through the Porch before we can come to the deep mysteries p. 890 891 Knowledg of God causeth us 1. To trust him 2. To love him 3. To fear him in proportion to our knowledg of him p. 172 Two things considerable in Knowledg p. 1058 Knowledg saving our cure ignorance our disease p. 893 Knowledg 1. The necessity of it 2. The excellency of it 1. It 's mans excellency in general 2. Divine Knowledg is better than all other knowledg 3. Practical Knowledg the best part of Divine knowledg 4. Transforming Knowledg the best part of practical p. 893 894 895 Saving Knowledg of Gods Testimonies the only way to live p. 896 Knowledg ought to be 1. Comprehensive 2. Distinct 3. Experimental 4 Practical p 173 Knowledg to be desired for a right end 1. Not out of curiosity 2. Nor vain glory But 3 to satisfie others 4. To save our own souls p. 176 L. LAmentation for other mens sins special seasons for it 1. When gross sins are frequent 2. Universal 3. When incorrigible 4. When they grow impudent p. 930 931. Reasons thereof 1. They do it because it is their duty 2. Their property ibid. Vid. Other mens sins Reasons why it is the disposition and property of Saints to mourn for other mens sins 1. They are tender of Gods glory 2. They have a pity for men 3. They have an antipathy against sin as such 4. It proceeds from the foresight of the effects of sin 5. They are publick spirited p. 931 932 Late coming to God many have come too late none too soon p. 411 Law of God is truth p. 878. in what sense 1. It 's the chiefest truth 2. The only truth 3. The pure truth 4. The whole truth p. 879 Reasons why it is Truth 1. From the Author God 2. The matter 3. The end 4. It s own assertion p. 879. Uses Ibid. Law of God the Rule of our lives p. 4. 16 It is put oftentimes for the whole word of God p. 621. Christs humane nature under a Law p. 4 Angels Rational beings inanimate creatures are under a Law p. 4. 201. 876. Law of God taken in a limited or a large sense-p 1022 Law of God informing and awing p. 4 Law of God must be loved that it may be kept-p 1024 its office and work p. 4 It abates humane pride by propounding the rigor of the first Covenant p. 15 It brings us to Christ p. 16 It is holy just and good how p.
increaseth vehemency in prayer p. 914 Oppression a great calamity p. 8â—…8 What it is 827 And to be deprecated by the people of God-827 921 When are we said to be left of God under the Oppression of wicked men p. 8â—…8 It is oftentimes masked with a Law p. 143 It is odious to God p. 827 828 Burdensome to men p. 827 828 Oppression of man a prejudice to our spiritual concerns God is concern'd to deliver us from them p. 925 Directions to the Oppressed what to do p. 923 924 Order of things in our care according to their worth 232. Ordinances God will be sought in them 12 Gods children long to see God in them p. 1090 They are made precious 1. From the necessity of them 2. Spiritual appetite and inward inclination to them 3. Experience p. 602 They are to be considered under a fourfold notion 1. As Duties 2. Priviledges 3. Means 4. Talents p. 905 They stir up desires after Heaven-1090 Origen's example who exhorted others to Martyrdom and yet in persecution was timorous and could not preach the Gospel p. 335 Original sin p. 52 53 It issues out first in evil thoughts p. 760 Other mens sins are bitterly to be mourned for p. 929 1. By all Christians as well as eminent Saints 2. By private Christians as well as those in publick places p. 929 Reproof to 1. Those that mourn not for their own sins Nor 2. own the dishonour cast on Gods Name p. 932 933 Overcoming Saints overcome one way sinners another 868 Outward senses set the inward on work 673 Outward things cannot make us blessed for 1. They want sincerity 2. Fulness 3. Eternity p. 73 How to know whether our care for the outward or inward man be greatest p. 180 Outward acts of duty commanded as well as the inward p. 160 Outward trouble may revive inward trouble p 884 Owned God will be owned the Author whoever is the instrument of prayer p. 514 Truth is sometimes not owned for want of liberty or courage p. 334 P. PAnting what p. 896 Pangs of love to God not sufficient 861. 676 677 Vid. Moods Papists who forbid the simple the use of the word confuted p. 895 Their Government Doctrine Worship corrupt p. 203 204 205 Pardon of sin the main matter of our comfort 592 No pardon for want of sincerity p. 903 Pardon granted in the Gospel 1. A pardon of course to some sins 2. A pardon upon repentance to all sins p. 1039 Pardon established in the New Covenant p. 1105 Partakers in sin partake of the punishment p. 806 Particular faith and hope p. 327 Partiality in obedience destroys our confidence in God p. 37 Partial Reformation will not serve p. 319 Paschalis the Martyr cites the Pope to appear before Christs Tribunal p. 38 Passions dim the eye of Reason p. 229 Passions are like wild horses p. 302 Passions cured by prayer 1. Fear 2. Sorrow 3. Anger 4. Impatience and despair p. 925 Passionate Expressions differ from serious desires 104 Saints lyable to various Passions p. 807 Passionateness of sin and passionateness of spiritual desire p. 900 Patience put to the utmost trial p. 143 Patron God is the Patron of his people but not of their sin p. 976 977 Paul Rom. 7. speaks as a converted person p. 47 Peace in abundance the priviledg of them that walk closely with God p. 7. 1026 Peace great peace the priviledg of them that keep and love God Law p. 1026 1027. Reasons Ibi. Peace of conscience the result of the rectitude of our actions p. 316 Peace of conscience fortifies against scandals p. 1033 Peace of conscience how it differs from joy in the Holy Ghost p. 316 Object How have they great peace that love Gods law when none are more troubled than they Answ. p. 1027 1028 Peace is either 1. External 2. Internal 3. Eternal p. 1021 Peace with Saints not only to be embraced when offered but pursued when rejected p. 528 Peculiar people peculiar favour peculiar spirits peculiar actings p. 607 608 Pelagius his Doctrine and subtilty p. 252 People of God in a special sense God has such a people grounds of Gods title to and interest in them p. 606 607 They may boldly commend their cause to God when the proud are vexations p. 522 Described by their principles p. 427. 607 Peremptoriness of Gods command to turn now as well as to turn at all p. 409 God is peremptory in the terms of Salvation p. 891 Perfection of the Creature cannot give 1. Rest to the soul 2. Nor procure acceptation with God 3. Nor stand us instead in troubles p. 614 615 Persecution whence 1. on Gods part 2. On the part of persecutors in whom 1. Blind zeal 2. Prejudices 3. Erroneous principles in Politicks cause persecution p. 144. Persecutors wickedness is some ground of confidence to the oppressed p. 946 Several pretences to justifie persecution p. 562 Persecution of Saints will undo any Nation p. 859 It s greater under the N. T. than the Old why 730 Permission of God in suffering maliciâ—…us enemies to draw â—…igh to his people p. 944 Perseverance in Ordinances a duty though we find not God in them at present p. 12. 88. 891 One great help to perseverance p. 459 Directions helps means for perseverance p. 211. 212. 343 Necessary to persevere in obedience p. 231. 339 Perswasion of Gods word slighted provoke him to use a more severe discipline p. 400 Philosophy not comparable to Christianity Pilgrims who are the true ones p. 117 Pilgrimage House of Pilgrimage what it is p. 354 Saints account the world their Pilgrimage-355 356 Pity to the sinner must be join'd with zeal against the sin p. 854 855 Pity of God engages him to do his people good in their distresses p. 822 Plainness of the Scriptures to private Christians 894 Reasons thereof p. 894 895 Plea with God twofold 1. A Law plea the merits of Christ 2. A Gospel plea sincerity p. 61 No plea allow'd that is contrary to free grace-p 848 Pleas of sinners for delaying repentance p. 406 407 Vid. Delays Plea from Gods mercy our relation 837. 846 937 No Pleading mercy while we go on in sin p. 845 God pleads the cause of his oppressed servants-p 972 how p. 973 974 975. why p. 976 977 Please God endeavour it in all things or nothing-p 35 It ought to be the end of our service p 851 It 's pleasing to God to hold out in trials p. 864 Pleasure in sin an excuse to delay repentance p. 406 It costs the sinner very dear p. 985 Pleasure not the happiness of the Rational Creature For 1 it cannot satisfie and that because of its 1. Imperfection 2. Uncertainty 3. Disproportion to the desire of man 2 Being inordinately loved it defiles 3 Being lost it encreases sorrow p. 3 Pleasures spiritual are 1. Substantial 2. Such as perfect the rational creature p. 313 Plottings against Gods people an ancient practice they arise from pride God forbids them and will
To press you to walk according to this rule if you would be blessed To this end let me press you to take the Law of God for your Rule the Spirit of God for your Guide the Promises for your encouragement and the Glory of God for your end 1. Take the Law of God for your Rule Study the mind of God and know the way to Heaven and keep exactly in it It is an argument of sincerity when a man is careful to practise all that he knows and to be inquisitive to know more even the whole will of God and when the heart is held under awe of Gods word If a Commandement stand in the way it is more to a gracious heart than if a thousand Bears and Lyons were in the way more than if an Angel stood in the way with a flaming sword Prov. 13. 13. He that feareth the Commandment shall be rewarded Would you have blessings from God fear the Commandment It is not he that fears wrath punishment inconveniencies troubles of the world molestations of the flesh no but he that dares not make bold with a Commandment As Ier. 35. 6. Go bring a temptation set pots of Wine before the Rechabites O they durst not drink of them why Ionadab the son of Rechab our father commanded us saying Ye shall drink no wine Thus a child of God doth reason when the Devil comes and sets a temptation before him and being zealous for God dares not comply with the lusts and humours of men though they should promise him peace happiness and plenty A wicked man makes no bones of a Commandment but a godly man when he is in a right posture of spirit and the awe of God is upon him dare not knowingly and wittingly go aside and depart from God 2. Take the Spirit of God for your Guide We can never walk in Gods way without the conduct of Gods Spirit We must not only have a way but a voice to direct us when we are wandering Isa. 30. 21. And thine ears shall hear a word behind thee saying This is the way walk in it Sheep have a Shepherd as well as a Fold and children that learn to write must have a Teacher as well as a Copy and so it is not enough to have a Rule but we must have a Guide a Monitor to put us in mind of our duty The Israelites had a pillar of a cloud by day and a pillar of fire by night The Gospel-Church is not destitute of a Guide Psal. 37. 24. Thou shalt guide me with thy counsel and afterwards receive me to glory The Spirit of God is the Guide and Director to warn us of our duty 3. The Promises for your encouragement If you look elsewhere and live by sense and not by faith you shall have discouragements enough How shall a man carry himself through the temptations of the world with honour to God 2 Pet. 1. 4. Whereby are given unto us exceeding great and precious promises that by these ye might be partakers of the divine nature having escaped the corruptions that are in the world through lust When we have promises to bear us up this will carry us clear through temptations and make us act generously nobly and keep close to him 4. Fix the Glory of God for your aim else it is but a carnal course The spiritual life is a living to God Gal. 2. 20. when he is made the end of every action You have a journey to take and whether you sleep or wake your journey is still a going As in a ship whether men sit lye or walk whether they eat or sleep the ship holds on its course and makes towards its Port. So you all are going into another World either to Heaven or Hell the broad or the narrow way and then do but consider how comfortable it will be at your journey's end in a dying hour to have been undefiled in the way then wicked men that are defiled in their way will wish they had kept more close and exact with God even those that now wonder at the niceness and zeal of others when they see that they must in earnest into another world oh then that they had been more exact and watchful and stuck closer to the Rule in their practice discourses compliances Men will have other notions then of holiness than they had before oh then they 'l wish that they had beem more circumspect Christ commended the unjust Steward for remembring that in time he should be put out of his Stewardship You will all fail within a little while then your poor shiftless naked souls must launch out into another world and immediately come to God How comfortable will it be then to have walked closely according to the line of Obedience The Third Point That a close walker not only shall be blessed but is blessed in hand as well as in hope How is he blessed 1. He is freed from wrath he hath his discharge and the blessedness of a pardoned man Joh. 5. 24. He that believeth on Christ hath everlasting life and shall not come into condemnation for he hath passed from death to life he is out of danger of perishing which is a great mercy 2. He is taken into favour and respect with God Joh. 15. 14. Ye are my friends if ye do whatsoever I command you There is a real friendship made up between us and Christ not only in point of harmony and agreement of mind but mutual delight and fellowship with each other 3. He is under the special care and conduct of Gods Providence that he may not miscarry 1 Cor. 3. 23. All things are yours and ye are Christs and Christ is Gods All the conditions of his life are over-ruled for good his blessings are sanctified and his miseries unstinged Rom. 8. 28. And we know that all things work together for good to them that love God to them who are the called according to his purpose 4. He hath a sure Covenant-right to everlasting glory 1 Joh. 3. 1. Behold now are we the sons of God and it doth not yet appear what we shall be c. Is a Title nothing before we come to enjoy the Estate We count a Worldly Heir happy as well as a Possessor and are not Gods Heirs happy 5. He hath sweet experiences of Gods goodness towards him here in this world Psal. 17. 15. As for me I will behold thy face in righteousness I shall be satisfied when I awake with thy likeness The joy of the presence and sense of the Lords love will counterbalance all worldly joys 6. He hath a great deal of peace Gal. 6. 16. And as many as walk according to this rule peace be on them and mercy and upon the Israel of God Obedience and holy walking bringeth peace Great peace have they which love thy Law and nothing shall offend them Psal. 119. 165. As there is peace in nature when all things keep their place and order This peace others cannot
have There is a difference between a dead sea and a calm sea A stupid Conscience they may have not a quiet conscience The virtue of that Opium will soon be spent Conscience will again be awakened Use. Oh then let us put in for a share in this Blessedness There are two encouragements in the Service of Christ our Vails and our Wages our Wages should be enough the Eternal enjoyment of himself But oh we cry out of the tediousness of the way We have our Vails also that are not contemptible If a man should offer a Lordship or Farm to another and he should say The way is dirty and dangerous the Weather very troublesome I will not look after it Would you not accuse this man of folly that loves his ease and pleasure But now if this man were assured of a pleasant path and good way if he would but take a little pains to go over and see it this were gross folly indeed to refuse it Our Lord hath made over a blessed Inheritance to us upon Gospel-terms but we are full of prejudices in that to keep close to the rule may bring trouble and deprive us of many advantages of gain and we think we shall never see good day more But we are assured there is a great blessing goeth along with Gods yoke and we having a promise of the enjoyment of Gods presence where there are pleasures for evermore this should make us rowse up our selves in the Work of the Lord. SERMON II. PSAL. CXIX 2. Blessed are they that keep his testimonies that seek him with the whole heart IN this Psalm the Man of God begins with a description of the way to true blessedness In the former verse a blessed man is described by the course of his actions Blessed are the undefiled in the way In this by the frame of his heart Blessed are they that keep his testimonies that seek him with the whole heart The internal principle of good actions is the verity and purity of the heart Here you may take notice of two marks of a blessed man 1. They keep his testimonies 2. They seek him with the whole heart Doct. 1. They that keep close to Gods testimonies are blessed By way of Explication two things take notice of 1. The notion that is given to Precepts and Counsels in the word they are called his testimonies 2. The respect of the blessed man to these testimonies to keep them First The notion by which the word of God is exprest is Testimonies whereby is intended the whole declaration of Gods will in Doctrines Commands Examples Threatnings Promises The whole word is the testimony which God hath deposed for the satisfaction of the world about the way of their salvation Now because the word of God brancheth it self into two parts the Law and the Gospel this notion may be applied to both First To the Law in regard whereof the Ark is called the Ark of the Testimony Exod. 25. 16. because the two Tables were laid up in it The Gospel is also called the testimony the testimony of God concerning his Son Isa. 8. 20. To the law and to the testimony where Testimony seems to be distinguished from the Law The Gospel is so called because there God hath testified how a man shall be pardoned reconciled to God and obtain a right to eternal life We need a testimony in this case because it is more unknown to us The Law was written upon the heart but the Gospel is a stranger Natural light will discern something of the Law and pry into matters which are of a moral strain and concernment but Evangelical truths are a mystery and depend by the meer testimony of God concerning his Son Now from this notion of Testimonies we have this advantage 1. That the word is a full declaration of the Lords mind God would not leave us in the dark in the matters which concern the service of God and mans salvation He hath given us his Testimony he hath told us his mind what he approves and what he disallows and upon what terms he will accept of sinners in Christ. It is a blessed thing that we are not left to the uncertainty of our own thoughts Mic. 6. 8. He hath shewed thee O man what is good The way of pleasing and enjoying God is clearly revealed in his word There we may know what we must do what we may expect and upon what terms We have his testimony 2. Another advantage we have by this notion is The certainty of the word it is Gods Testimony The Apostle saith 1 Joh. 5. 9. If we take the testimony of men the testimony of God is greater It is but reason we should allow God that value and esteem that we give to the testimony of men who are fallible and deceitful Among men in the mouth of two or three witnesses every thing is established Deut. 19. 15. Now there are three that bear witness in heaven and three that bear witness on earth 1 Joh. 5. 7 8. We are apt to doubt of the Gospel and have suspicious thoughts of such an excellent doctrine but now there are three witnesses from heaven the Father Word and Spirit the Father by a voice Mat. 3. 7. And lo a voice from Heaven saying This is my beloved Son c. And the Son also by a voice when he appeared to Paul from Heaven Saul Saul why persecutest thou me And the Holy Ghost gave his testimony descending upon him in the form of a Dove and upon the Apostles in cloven tongues of fire And there are three that bear record on earth for he saith v. 10. He that believeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath the testimony in himself what is that The Spirit Water and Blood in the heart of a believer these give testimony to the Gospel The Spirit bears witness to the Gospel when it illuminateth the heart enabling us to discern the Doctrine to be of God to discern those signatures and characters of Majesty Goodness Power Truth which God hath left upon the Gospel and Water and Blood testifie when we feel those constant and sensible effects of Gods power coming with the Gospel 1 Thes. 1. 5. both by pacifying the Conscience and bringing joy and satisfaction and by sanctifying and freeing a man from the bondage of sin Water signifies Sanctification Ioh. 17. 17. Sanctifie them by thy truth The Sanctifying power of God that goes along with the Gospel is a clear confirmation of the Divine testimony in it Ioh. 8. 32. The truth shall make you free By our disintanglement from lust we come to be setled in the truth Gods testimony is the ultimate resolution of our faith Why do we believe because it is Gods testimony How do we know it is Gods testimony it evidenceth it self by its own light to the consciences of men yet God for the greater satisfaction to the world hath given us witnesses three from heaven and three on earth Every manifestation of God