confession of sin with grief and desire of the grace of Christ with a serious purpose of newness of life this is the doctrine of the Scripture They think that to the essence of true Repentance there is required Auricular confession penal satisfactions and the absolvence of the Priest without which true faith profiteth nothing to salvation Again the Scripture teacheth this doctrine That the Ordinances confer grace by virtue only of God's promises and the Sacraments are signs and seals of the Covenant of Grace to them that believe And they would teach us that they deserve and confer grace from the work wrought The Scripture teacheth that good works are such as are done in obedience to God and conformity to his Law and are compleated in love to God and our neighbour They teach us that there are works of supererogation which neither the Law nor the Gospel requireth of us and that the chief of these are Monastical Vows several Orders and Rules of Monks and Friers The Scripture teacheth us That God the Father Son and Holy Ghost is only to be worshipped both with natural and instituted worship in spirit and in truth and they teach both the making and worshipping of an Image and that the Images of Saints are to be worshipped The Scripture teacheth That there is but one holy Apostolical Catholick Church joined together in one faith and one spirit whose Head Husband and Foundation is the Lord Jesus Christ out of which Church there is no salvation And they teach us the Church of Rome is the center the right Mother of all Churches under one head the Pope infallible and supreme Judg of all truth and out of communion of this Church there is nothing but Heresie Schism and everlasting condemnation Instead of that lively Faith by which we are justified by Christ they cry up a dead assent Instead of sound knowledg they cry up an implicite faith believing as the Church believes Instead of Affiance they cry up wavering conjectural uncertainty Thirdly Come to their worship Their adoration of the Host their invocation of Saints and Angels their giving to the Virgin Mary and other Saints departed the titles of Mediator Redeemer and Saviour in their publick Liturgies and Hymns their bowing to and before Images their Communion in one kind and that decreed by their Councils with a non obstante Christi instituto notwithstanding Christs express Institution to the contrary their service in an unknown Tongue and the like are just causes of our separation from them But it is tedious to rake in these things So that unless we would be treacherous to Christ and not only deny the faith but forfeit sense and reason and give up all to the lusts and wills of those that have corrupted the truth of Christianity we ought to withdraw and our Separation is justifiable notwithstanding this plea. The USE Here is Reproof to divers sorts 1. To those that think they may be of any Sect among Christians as if all the differences in the Christian world were about trifles and matters of small concernment and so change their Religion as they do their clothes and are turned about with every puff of new doctrine If it were to turn to Heathenism Turcism or Judaism they would rather suffer banishment or death than yield to such a change but to be this day of this Sect and to morrow of another they think it is no great matter as the wind of Interest bloweth so are they carried and do not think it a matter of such moment to venture any thing upon that account You do not know the deceitfulness of your hearts he that can digest a lesser error will digest a greater God trieth you in the present truth He that is not faithful in a little will not be faithful in much As he that giveth entertainment to a small temptation will also to a greater if put upon it Where there is not a sincere purpose to obey God in all things God is not obeyed in any thing Every Truth is precious The dust of Gold and Pearls is esteemed Every truth is to be owned in its season with full consent To do any thing against conscience is damnable You are to chuse the way of truth impartially to search and find out the paths thereof 2. It reproves those that will be of no Religion till all differences among the learned and godly are reconciled and therefore willingly remain unsetled in Religion and live out of the communion of any Church upon this pretence that there is so much difference such shew of reason on each side and such faults in all that they doubt of all and therefore will not trouble themselves to know which side hath the truth You are to chuse the way of truth And this is such a fond conceit as if a man desperately sick should resolve to take no physick till all Doctors were of one opinion or as if a traveller when he seeth many ways before him should lye down and refuse to go any farther You may know the truth if you will search after it with humble minds Joh. 7. 17. If any man will do his will he shall know of the doctrine whether it be of God or whether I speak of my self The meek he will teach the way If you be diligent you may come to a certainty notwithstanding this difference 3. It reproves those that take up what comes next to hand are loth to be at the pains of study and searching and prayer that they may resolve upon evidence that commonly set themselves to advance that faction into which they are entred Alas you should mind Religion seriously though not lightly leave the Religion you are bred in yet not hold it upon unsound grounds As Antiquity Joh. 4. 20. Our father 's worshipped in this mountain Or custom of the times and places where you live Eph. 2. 2. According to the course of the world the general and corrupt custom or example of those where we live nor be led by affection to oâ—… admiration of some persons Gal. 2. 12. Holy men may lead you into error Nor by multitude to do as the most do follow not a multitude to do evil but get a true and sound conscience of things for by all these things opinions are rather imposed upon us than chosen by us 4. It reproves those that abstain from fixing out of a fear of troubles as the King of Navarre would so far put forth to sea as that he might soon get to shore again You must make God a good allowance when you imbark with him though called not only to dispute but to dye for Religion you must willingly submit If any man come to me and hate not his own life he cannot be my disciple Luke 14. 26. How soon the fire may be kindled we cannot tell times tend to Popery though there be few left to stick by us the favour of the times run another way we ought to resolve for God
is to try purge and make white Dan. 11. 35. or as it is in Deut. 8. 13. To humble thee prove thee and do thee good at the latter end your Enemies they may intend harm but God means good you should receive good by this as by every affliction Plutarch in his excellent discourse how a man should profit by his Enemies brings in a comparison of one Iason that had an Impostume which was let out by the wounds an Enemy gave him so many times our Impostumes and the corrupt matter that is within us is let out by the gashes and wounds which those that meant harm to us give to our name and credit First God doth it to humble thee Carnal men shoot at rovers but many times we find the soul is pricked in the quick when they shoot their arrows of detraction and slanders it may revive guilt and put us upon serious humiliation before God There are many sins to which this affliction is very proper 1. It seems to be a proper cure for the sin of Pride be it pride in the mind which is self-conceit or pride in the affections which is called vain-glory all sorts of pride there is no such effectual remedy as this Possibly we have been too self-conceited then God giveth us to such scandals that may shew us what we are Many times our very graces do us hurt as well as our sins and we may be puffed up with what we have received So for vain-glory when we are apt too much to please our selves in the opinions others have of us which is an evil the people of God are liable to This pride God will cure by reproach Pride is one of the oldest enemies ever God had it was born in heaven in the breast of the fallen Angels for which they are laid low and when his children harbour it God hath a quarrel against it When Paul was puffed up when the bladder was swollen God sent him a thorn in the flesh the Messenger of Satan to buffet him lest he should be exalted above measure 2 Cor. 12. 7. Possibly it was some eminent affliction but when he expresseth it afterwards he mentioneth reproaches v. 10. Therefore I will rejoyce in infirmities that is sickness nay I will rejoyce in reproaches 2. For carnal walking When we are negligent and do not take notice of the fleshliness and folly we are guilty of and allow in our hearts that breaks out into our actions God suffers others to reproach us and gather up our failings that we may see what cause we have to take our ways to heart Every man that would live strictly had need of faithful friends or watchful enemies of faithful friends to admonish him or watchful enemies to censure him God makes use of watchful enemies to shew us the spots in our garments that are to be washed off Many times a friend is blinded with love and grows as partial to us as our selves therefore God sets Spies for us to watch for our halting Jer. 20. 10. I heard the defaming of many Report say they and we will report it all my familiar's watched for my halting They lye in wait to take us tripping and God sees it needful that we should have enemies as well as friends how ignorant else should a man be of himself Therefore God useth them as a rod to brush the dust from our clothes The 3. Sin God would humble us for is censuring If we have not been so tender of the credit of others God will make us taste the bitterness of affliction our selves and recompence the like measure into our bosomes Mat. 7. 1 2. Iudg not that ye be not judged for with what judgment ye judg ye shall be judged and with what measure ye mete it shall be measured to you again We shall find others to judg as hardly of us as we do of them Good thoughts and speeches of others are the best preservative of our own name and therefore when reproach falls upon you it is not enough you should not slight it though you know the report to be false but a Christian is to examine himself Have we not drawn it upon our selves by slandering others or talking intemperately of others And doth not God pay us home in our own coyn He that is much given to censuring seldom or never escapes severe censuring from others It is said Let his own words grieve him your own words will fall upon you therefore humble thy self before God for the reproaches thou hast cast upon others Thus the Lord ordereth it with good advice to humble us and that for pride careless walking and for censuring others Secondly It is to try thee 1. To try your faith in the great day of accounts Can you comfort your selves in the solemn vindication of the day of Judgment and in Gods approbation then 2 Cor. 10. 18. He is approved whom the Lord commendeth Men cannot defend thee if God condemn thee they cannot condemn thee if God acquit thee and therefore canst thou stand to Gods judgment In a race it is not what the standers-by say but what he that is the Judg of the Games will determine We are all in a race and it is not what men say of us but what God saith who is Judg of all 1 Cor. 4. 3 4. It 's a small thing that I should be judged of mans judgment but he that judgeth me is the Lord. In the Original it is mans day and so in the Margin We shall never be resolute for God until we come to this to count it a very small thing to be judged of mans judgment Now is mans day but God hath his day hereafter So to try our faith in particular promises Psal. 119. 42. So shall I have wherewith to answer him that reproacheth me for I trust in thy word A Christian when he gives up himself to God he gives up every thing he hath to God not only gives his soul to God to keep but that God may take charge of his person estate and good name Now God requires a trust according to the extent of the Covenant a waiting and confidence in his power He can turn the hearts of men and give them favour in their eyes Psal. 37. 6. He shall bring forth thy righteousness as the light and thy judgment as the noon-day 2. As to try our faith so our Patience We should prevent reproach as much as we can but then we must bear it when we cannot avoid it They reproach but I pray Psal. 109. 4. that was David's exercise and revenge he took that advantage to pray for them God will try how we can bear the injuries of men The grace of Patience must be tryed as well as other graces We read that Shimei went railing upon David to the peril of his life saith David It may be God hath bid him curse A mad dog that bites another makes him as mad as himself so usually the injuries and reproaches of others foster
trouble it is good to divert them to some other matter But every diversion will not become Saints it must be an holy diversion Psal. 94. 19. In the multitude of my thoughts within me thy comforts delight my soul. The case was the same with that of the Text when the Throne of iniquity frameth mischief by a Law as you shall see here when he had many perplexed thoughts about the abuse of power against himself But now where lay his ease in diversion Would every diversion suit his purpose No Thy Comforts of Gods allowance of Gods providing comforts proper to Saints Wicked men in trouble run to their pot and pipe and games and sports and merry company and so defeat the providence rather than improve it but David who was Gods servant must have Gods comforts So elsewhere when his thoughts were troubled about the power of the wicked I went into the sanctuary there I understood their end Psal. 73. 17. He goeth to divert his mind by the use of Gods Ordinances and so came to be setled against the temptation 2. Among all sorts of holy divertisements none is of such use as Gods word There is matter enough to take up our thoughts and allay our cares and fears and to swallow up our sorrows and griefs to direct us in all straits In brief there is comfort there and counsel there 1. Comfort whilst the word teacheth us to look off from men to God from Providence to the Covenant from things temporal to things eternal from men to God as Moses feared not the wrath of the King when he saw him that is invisible Heb. 11. 27. and Eccles. 5. 8. If thou seest the oppression of the poor and violent perversion of Iudgment and Iustice in a Province marvel not at the matter for he that is higher than the highest regardeth and there be higher than they There is an higher Judg that sitteth in heaven and if he pass sentence for us when they pass sentence against us we need to be the less troubled If he give us the pardon of sins and the testimony of a good conscience it is no matter what men say against us Psal. 40. 4. Blessed is the man that maketh the Lord his trust and respecteth not the proud nor such as turn aside to lyes Is not God able to bear you out in his work From Providence to the Covenant Providence is a very riddle we shall not know what to make of it till we gather principles of faith from the Covenant Heb. 13. 5. He hath said I will never leave thee nor forsake thee God over-rules all for good Rom. 8. 28. We know that all things work together for good to those that love God to those that are the called according to his purpose From things temporal to eternal 2 Cor. 4. 17 18. For our light affliction that is but for a moment worketh for us a far more exceeding and eternal weight of glory while we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal Rom. 8. 18. For I reckon that the sufferings of this present time are not worthy to be compared to the glory that shall be revealed in us A Feather or a Straw against a Talent a man would be ashamed to compare them together 2. For Counsel A Christian should not be troubled so much about what he should suffer as what he should do that he may do nothing unseemly to his calling and hopes but be kept blameless to the heavenly kingdom Now the word of God will teach him how to carry himself in dangers to pray for persecutors fire is not quenched with fire nor evil overcome with evil how to keep our selves from unlawful shifts and means how to avoid revenge lying flattering yielding against Conscience or waxing weary of well-doing that we may not fight against Satan or his Instruments by their own weapons for so we shall be easily overcome The wicked shall not be so wise to contrive the mischief as a Saint instructed by the word is how to carry himself under it Psal. 119. 98. Through thy commandments thou hast made me wiser than my enemies Malice and Policy shall not teach them to persecute as Gods word to carry your selves in the trouble 3. The word must not be slightly read but our hearts must be exercised in the meditation of it A cursory reading doth not work upon us so much as serious thoughts In all studies Meditation is both the Mother and Nurse of knowledg and so it is of godliness without which we do but know Truths by rote and hearsay and talk one after another like Parrots but when a Truth is chafed into the heart by deep inculcative thoughts then it worketh with us and we feel the power of it Musing maketh the fire burn ponderous thoughts are the bellows that blow it up Eggs come to be quickned by sitting abrood upon them In a sanctifi'd heart the seeds of Comfort by Meditation come to maturity by constant Meditation our affections are quickned this turneth the Promises into marrow Psal. 63. 5 6. My soul shall be filled as with marrow and fatness when I meditate on thee in the night-watches It giveth more than a vanishing taste which hypocrites have USE 1. In all your troubles learn this method to cure them by gracious means Prayer or Meditation By meditation on the word of God that will tell you that we are born to trouble and therefore we should no more think strange to see Gods children molested here than to see a showr of rain fall after a sun-shine or that the night should succeed the day 1 Pet. 4. 12. Beloved think it not strange concerning the fiery trial as though some strange thing happened unto you It were strange if otherwise as if a man were told that his journey lay through a rough stony Countrey and should pass over a smooth Carpet-way Our way-mark is many tribulations Acts 14. 22. Through many tribulations we must enter into the kingdom of Heaven God had one Son without sin none without the Cross. 2. That afflictions though in themselves they are legal punishments fruits of sin yet by the Grace of God they are medicinal to his people 1 Cor. 11. 32. When we are judged we are chastened of the Lord that we may not be condemned with the world 3. We never advance more in Christianity than under the Cross Heb. 12. 10. They verily for a few days chastened us after their own pleasure but he for our profit that we might be partakers of his holiness Psal. 119. 71. It is good for me that I have been afflicted that I might learn thy statutes 4. Rather undergo the greatest calamities than commit the smallest sin Heb. 11. 25. Chusing rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season 5. That all crosses are
doctrine Joh. 17. 17. Sanctifie them by thy truth thy word is truth Hereby we know the word of God is truth because it is so powerful to sanctification Psal. 119. 140. Thy word is very pure therefore thy servant loveth it All Religions endeavour some kind of excellency but now the holiness that is recommended in other Religions is a meer outside holiness in comparison of what Christianity calls for We have a strict Rule high Patterns blessed encouragement it promiseth a powerful Spirit even the Spirit of the holy God to work our heart to this holiness that is required The aim of that Religion is to remedy the disease introduced by the fall All other Religions do but make up a part of the disease and the Gospel is the only remedy and cure Therefore this is the way of truth you should chuse 3. That doctrine which provideth for peace of conscience and freedom from perplexing fears which are wont to haunt us by reason of Gods Justice and wrath for our former misdeeds that doctrine hath the true effect of a Religion Man easily apprehends himself as God's creature and being God's creature he is his subject bound to obey him and having exceedingly failed in his obedience as experience shews he is much haunted with fears and doubts Now that 's the Religion that in a kindly manner doth dispossess us of these dreads and fears and comes in upon the soul to deliver us from our bondage and those guilty fears which are so natural to us by reason of sin And therefore in a consultation about Religion if I were to chuse and had not by the grace of God been baptized into the Christian faith and had the advantage to look abroad and consider then I would bethink my self Where shall I find rest for my soul and from those fears which lye at the bottom of conscience and are easily stirr'd in us and sometimes are very raging there 's a fire smothering within and many times it is blown up into a flame Where shall I get remedy for these fears I rather pitch upon this because the Holy Ghost doth Ier. 6. 16. c. as if he had said If you will know what is the good way take that way where you may find rest for your souls not a false rest that 's easily disturbed not a carnal security but where you may find true solid peace that when you are most serious and mind your great errand and business you may comfort your selves and rejoyce in the God that made you In a false way of Religion there is no establishment of heart and sound peace Heb. 9. 9. They could not make him that did the service perfect as pertaining to the conscience That certainly is the true Religion which makes the worshipper perfect as to the conscience which gives him a well tempered peace in his soul not a sinful security but a holy solid peace that when he hath a great sense of his duty upon him yet he can comfortably wait upon God And you know our Lord himself useth this very motive to invite men Matt. 11. 29. Come unto me all ye that are weary and heavy-laden and I will give you rest That is take the Christian Religion that easie yoke upon you and you shall find rest for your souls The Lord Jesus is our peace and the ground of our peace but we never find rest until we come under his yoke Christians search where you will there is no serious answer to that grand question which is the great scruple of the fallen creature Mic. 6. 7. how to appease angry Justice And we are told of those Locusts who are seducing spirits which come out of the bottomless pit Rev. 9. they had stings in their tails their doctrine is not soundly comfortable to the conscience Among others this is designed by those Locusts that half Christianity which is taken up by the light-skirted people which reflect upon priviledges only therefore there are such scruples and intricate debates But some advantage there is and some progress they may make in the spiritual life that cry up them without duties but they never have sound peace upon their souls unless the Lord pardon their mistakes and doth sanctifie their reflections upon those spiritual and unseen priviledges so as to check their opposite desires and inclinations It is best to be setled in God's way by Justification and Sanctification There is a wound wherein no plaister will serve for the cure but the way the Gospel doth take Consider altogether Christs renewing and reconciling grace the whole Evangelical truth this Gospel which was founded in the blood of Christ his new Covenant and sealed with God's Authority and doth so fitly state duties and priviledges and lead a man by the one to the other This is that which will appease the Lord. There is no setling of the conscience without it and therefore whatever you would expect in a Religion here you find it in that blessed Religion which is recommended to us in the Gospel or new Covenant there is such holiness and true sense of the other world which breeds an excellency and choiceness of spirit in men Prop. 7. Of all Sects and sorts among Christians the Protestant Reformed Religion will be found to be the way of truth why because there 's the greatest sutableness to the great ends the greatest agreement and harmony with God's revelation which they profess to be their only rule I say as to God's Worship there is most simplicity without that Theatrical pomp which makes the Worship of God a dead thing and so most sutable to a spiritual being and conducible to spiritual ends to God who is a Spirit and who will be worshipped in spirit and truth for there God is our reward and to be served by faith love obedience trust prayers praises and a holy administration of the Word and Seals more sutable to the genius of the Scripture without the Pageantry of numerous idle Ceremonies like flourishes about a great letter which do rather hide Religion than any way discover it yea betray it to contempt and scorn to a considering man Besides the great design of this Religion is to draw men from earth to heaven by calling them to a serious profession of saving truth Popery is nothing but Christianity abused and is a doctrine suited to Policy and temporal ends and it is supported by worldly greatness And then as to Holiness which is the genuine product of a Religion the true genuine holiness is to be found or should be found according to their principles among Protestants and Reformed not external mortification but in purging the heart And here is the true peace of conscience while men are directed to look to Christ's reconciling and renewing grace and not to seek their acceptance in the merit of their own works and voluntary penance and satisfactions and many other doctrines which put the conscience upon the rack And then all this is submitted to be tried
of Living Water Every new Act of Faith draweth from Christ some increase of Spiritual Life 2. Stir up your selves Isa. 64. 7. There is none that calleth upon thy Name that stirreth up himself to take hold of thee 2 Tim. 1. 6. Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee by the putting on of my hands Psal. 42. 5. Why art thou cast down O my Soul and why art thou disquieted within me Hope thou in God for I shall yet Praise him for the helps of his Countenance We have liveliness enough in all businesses of Secular concernment Consider what the business is that we are about It is about our everlasting Estate whether we shall live for ever in Heaven or Hell and shall we trifle here you had life in a way of sin worldly men are lively How dishonourable a thing is it to serve the Living God with a dead heart a lukewarm frame is hateful to God Rev. 3. 16. Because thou art Luk-warm and neither cold nor hot I will spew thee out of my mouth Take heed you do not lose quickning and that 1. By our Corruption by any hainous sin Psal. 51. 10 11 12. Create in me a clean heart O God and renew a right Spirit within me cast me not away from thy Presence and take not thy holy Spirit from me restore unto me the Ioy of thy Salvation and uphold me with thy free Spirit The Spirit is a tender thing A wound in the Body lets out the life blood Secondly By an inordinate liberty in Worldly pleasures 1 Tim. 7. 6. But she that liveth in Pleasure is dead while she liveth Vain company vain speeches and the like these things shun and avoid But Heb. 10. 24. Let us consider one another to provoke unto love and to good works let us follow good Examples We grow formal and slight by imitation others profess Religion and yet are dead-hearted and vain and so are we The Idolaters encouraged one another Isa. 41. 6. 7. They helped every one his Neighbour and every one said to his Brother be of good courage so the Carpenter encouraged the Goldsmith and he that smootheth with the Hammer him that smootheth with the Anvil We should incourage one another in the way of Godliness and keep up a lively frame of heart towards God and pray with the Psalmist in the Text Turn away mine eyes from beholding Vanity and quicken thou me in thy way SERMON XLIII PSALM CXIX Verse 38. Stablish thy Word unto thy Servant who is devoted to thy Fear IN these words observe 1. A Request Stablish thy Word unto thy Servant 2. A Motive to inforce it Who is devoted to thy Fear The Motive is taken from the Qualifications and Disposition of the Person who makes the Request In the Request you have 1. The matter prayed for Stablish thy VVord 2. The Person for whom Unto thy Servant that is unto me who am so I shall begin with the First of these the benefit asked Stablish thy Word David that had prayed before Stablish me according to thy word Verse 28. Now he saith Stablish thy Word unto me By the Word is meant the Word of Promise Now the Promise of God is established when it is confirmed and made good 2 Cor. 13. 1. In the mouth of two or three Witnesses shall every word be established that is accounted valid and firm And 2 Sam. 7. 25. when he speaks of Gods Promises he prayes Stablish it for ever and do as thou hast said Look as on the one side we are said to establish the Law of God when we observe it for so it runs Deut. 27. 26. Cursed be he that confirmeth or establisheth not all the words of this Law to do them The Law is then confirmed when it hath its force and effect upon us whereas otherwise when they observe it not it is said to be void That Sentence is Repealed by the Apostle thus Gal. 3. 10. Cursed is every one that continueth not in all things which are written in the Book of the Law to do them Well then the Promise is established when it is made good Quest. But why doth David pray thus Stablish thy word to me Since Gods word is most certain and Stable in it self so as it cannot be more 2 Pet. 1. 19. We have a more sure or a more stable word of Prophecy as the Word signifies how can the Word be more stable than it is Answ. I Answer it is sure in regard of God from whom it comes and in it self In regard of the things propounded it cannot be more or less stable it cannot be fast and loose but in regard of us it may be more or less established And that two ways 1. By the inward assurance of the Spirit increasing our Faith 2. By the outward performance of what is promised First By the inward assurance of the Spirit by which our Faith is increased Great is the weakness of our Faith as appears by our Fears Doubts Distrusts so that we need to be assured more and more We need say with tears as he doth in the Gospel 9. Mark 24. Lord I believe help thou mine unbelief and to cry out with the Apostles Lord increase our Faith Luk. 17. 5. There is none believeth so but he may yet believe more And in this sense the word is more Established when we are confirmed in the belief of it and look upon it as a sure ground for Faith to rest upon Secondly By actual performance when the promise is made good to us Every event which falls out according to the word is a notable Testimony of the truth of it and a seal to confirm and strengthen our Faith Three ways may this be made good 1. The making good of some Promises at one time strengthens our Faith in expecting the like Favour at another Christ was angry with his Disciples for not remembring the Miracle of the Loaves when they fell into a like strait again 16. Mat. 9. Do ye not yet understand neither remember the five Loaves c. We are to seek upon every Difficulty whereas former Experience in the same kind should be a means of Establishment to us 2 Cor. 1. 10. He hath delivered and doth deliver in whom we trust that he will yet deliver us In teaching a Child to Spell we are angry if when we have shew'd him a letter once twice and a third time yet when he meets with it again still he misseth So God is angry with us when we have had Experience of his Word in this that and the other Providence yet still our doubts return upon us 2. The accomplishment of one Promise confirms another for God that keepeth touch at one time will do so at another 2 Tim. 4. 17. I was delivered out of the mouth of the Lyon And the Lord shall deliver me from every Evil work and preserve me blameless unto his heavenly Kingdom In such a strait
in the Judgment in the outward case want of Liberty nothing falleth out without his Providence he seeth fit sometimes to exercise his People with unreasonable men for all have not Faith 2 Thes. 3. 2. that obstruct and hinder the course of the Gospel some that be like Elimas the Sorcerer enemies to all goodness Acts 8. 10. And this in Ecclesiâ constitutâ in the bosom of the Church where Orthodox Faith is professed where Magistrates be Christians and should be Nursing Fathers to the Church In Abrahams Family which Paul makes the Pattern of our Estate to the end of the World Gal. 4. 29. But as then he that was born after the slesh persecuted him that was born after the Spirit even so it is now these may prevail many times to the great discouragement of the faithful God may suffer it to be so for the punishing and trying of his People Acts 19. 9. But when divers were hardned and believed not but spake evil of that way before the multitude he departed from them and separated the Disciples disputing daily in the School of one Tyrannus Then as to the inward Case he may justly desert us in the time of Tryal when we should give a Testimony for him and take the word of Truth out of our mouths all these speeches Hide not thy commandments from me verse 19. Incline not mine heart to Covetousness Verse 26. And here take not thy Word out of my mouth and many such like relate to Gods Judicial Sentence in what he doth as a Judge upon our evil deserving he withdraweth his Grace and then we are delivered over to our own fears and baseness of Spirit Besides our own fault there is Judicial Tradition on Gods part which takes away the heart and courage of men Iob 12. 24. He taketh away the Heart of the chief of the people and causeth them to wander in a Wilderness where there is no way Now none can suspend Gods Sentence but God himself if he shut who can open therefore he is to be dealt with 2. God only can give us a remedy by his Grace and Power therefore our great business lyeth with him in regard of the power of his Providence by which he can remove rubs and oppositions 2 Thes. 3. 1. Pray for us that the word of God may have a free course 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it may run as Chariot wheels on smooth ground without rubs and oppositions There are many times Mountains in the way potent oppositions and strongly combined Interests that hinder the liberty of the Word but God can smooth them into a Plain Zack 4. 7. Who art thou O great Mountain before Zerubbabel Thou shalt become a Plain Opposition seemeth insuperable that great Mountain that obstructed the work of God was the Court of Persia instigated and set on by the Samaritan Faction a great Mountain indeed but as great as it is God can thresh it into Dust when it hindereth his Interest As to the inward Case it is God that giveth a Spirit of Courage and Fortitude and a mouth and wisdom which all the Adversaries shall not be able to gainsay or resist Luke 21. 15. He will give it us in that hour what we shall say so God encourageth Moses when he pleadeth his slowness of Speech Who hath made mans mouth or who maketh the Dumb or Deaf or the Seeing or the Blind have not 1 the Lord Exod. 4. 10 11. Whatever inclination of heart there be in the Creature it is God must give a Spirit and a Presence by the continual influence of his Grace he frees the heart from fears and ordereth the Tongue for the power of the Tongue is no more in our hands than the affections of the heart Prov. 16. 1. The preparations of the heart in man and the answer of the Tongue is from the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the gift of God that we own him and his Truth Use 1. Let then every Person be dealing with God about this case every single private person for himself and for publick Persons the Prayers of others are necessary It is a common case wherein all are concerned Col. 4. 3. Praying for us that God would open to us a door of utterance to speak the Mystery of Christ. Eph. 6. 19. Pray for me that utterance may be given me that I may open my mouth boldly to make known the mystery of the Gospel They that are sensible of the weight of the Ministerial Charge and their own many infirmities and how much it concerns us to own all the Truths of God in their Season let us beg of God this boldness and set others a begging for us 1. Humbly confessing our ill deservings it is a sign God is angry when he suffereth his Gospel to be obstructed much more when the mouths of his Ministers are shut up that they shall not plead for his Interest and Truths It is a notable sign of his departure that he is not much concerned in the progress of the Gospel Gods raising spirits is an hopeful presage Oh therefore let us humble our selves before the Lord. 2. Earnestly For it is a Case that concerneth us deeply because upon our Tryal we should be strict and precise Phil. 1. 20. My Hope and Expectation is that in nothing I shall be ashamed but with all boldness own Christ It would be sad if the Gospel should suffer loss by us Alas What a torment to us will the thought of it be that we have dishonoured God and wronged Souls and strengthned the hands of the wicked Origen who had exhorted others to Martyrdom having himself bowed under the Persecution could never more open his mouth to Preach the Gospel though often requested to it only one day having taken for his Text Psal. 50. 16. Unto the Wicked he saith what hast thou to do to declare my Statutes or that thou shouldst take my Covenant in thy mouth he wept very much and could speak no more Oh therefore it is no slight thing 3. Deal with God believingly pray in Faith there are two Considerations in the Text which may fortify us 1. Because it is a Word of Truth 2. There are Judgments to be executed on the hinderers of the word of Truth 1. It is a word of Truth and that will prevail at length however it be obstructed for a time In the first publishing of the Gospel this was manifested when the whole World was conspired to shut the door against it 1 Cor. 6. 9. A great door and effectual is opened to me and there are many Adversaries A few Fishermen who had not the power of the long Sword yet it is spread far and near The Fathers often urged this Clemens Alexandrinus saith Propositam Graeciae Philosophiam si quivis Magistratus prohibuerit en statim perit nostram autem Doctrinam à prima usque ejus praedicatione prohibent Reges Duces Magistratus cum universis satellitibus illa tamen non flaccescit ut
then his Providence is not just Nay the People of God themselves are so offended that they break out into such words as these Psal. 73. 11 12 13. How doth God know is there knowledge in the most High Behold these are the ungodly who prosper in the world they increase in Riches Verily I have cleansed my heart in vain and washed my hands in innocency They dispute within themselves Doth God indeed so discerne and take notice of all this how cometh it about that he permitteth them for it is visible that the Wicked enjoy the greatest Tranquillity and Prosperity and have the Wealth and Greatness of the World heaped upon them then what reward for purity of hearts or hands or the strict Exercise of Godliness Till God doth arise and apply himself to vindicate his Law these are the Thoughts and Workings of Mens hearts at least it is a great Vexation and Trouble even to the godly and doth tempt them to such Imaginations and Surmises of God 2. I shall prove that the Remembrance of his Judgments of old is one means to confirm the heart for so we are inabled to tarry till God's Judgments be brought to the effect We see onely the beginning and so like hasty Spectators will not tarry till the last Act when all Errours shall be redressed We shall make quite another Judgment of Providence when we see it all together and do not judge of it by parts Surely then they shall see there is a reward for the righteous there is a God that judgeth the Earth At first none seem so much to lose their labour and to be disregarded by God as the Righteous or to be more hardly dealt withall but let us not be too hasty in judging God's Work while it is a-doing but tarry to the end of things In the Word of God we have not onely Promises which are more firm then Heaven and Earth but Instances and Examples of the Afflictions of the Righteous and their Deliverance therefore let us but suspend our Censure till God hath put his last hand unto the Work and then you will see that if his People seem to be forsaken for a while it is that they may be received for ever All is wont to end well with the Children of God let God alone with his own Methods after a walk in the Wilderness he will bring his People into a Land of Rest. But more particularly why his Judgments of old are a Comfort and Reliefe to us 1. It is some Reliefe to the Soul to translate the Thoughts from the present Scene of things and to consider former times One cause of Mens discomfort is to look onely to the present and so they are overwhelmed but when we look back we shall find that others have been afflicted before us it is no strange thing and others delivered before us upon their dependance on God and adherence to him You were not the first afflicted Servants of God nor are likely to be the last Others have been in the like Case and after a while delivered and rescued out of their Trouble Psal. 22. 4 5. Our Fathers trusted in thee they trusted and thou didst deliver them They cryed unto thee and were delivered they trusted in thee and were not confounded In looking back we see two things the Carriage of the godly and their Success or the Salvation of God the patience of Iob and the end of the Lord James 5. 11. They trusted God and trusted him patiently and constantly in all their Troubles at last this trust was not in vain they were delivered and not confounded depending on God for rescue and deliverance they never failed to receive it Now in looking back we look forward and in their Deliverance we see our own at least you are fortified against the present Temptation whilst you see his People in all Ages have their Difficulties and Conflicts and also their Deliverances so that you will not miscarry nor be over-tempted by the present Prosperity of the Wicked Psal. 73. 17. I went into the Sanctuary and there understood I their end that is entring into a sober Consideration of God's Counsels and Providences we may easily discerne what is the ordinary Conclusion of such Men's felicities at last they pay full dear for their perishing Pleasures 2. Because these are Instances of God's Righteous Government and Instances do both inliven and confirm all matters of Faith Here you see his Justice God hath ever been depressing the Proud and exalting the Humble gracious to his Servants terrible to the Wicked These examples also of rescuing others who have been in like Condition before us shew us what the Wisedom and Omnipotency of God can doe in performing Promises when the performance of them seemeth hopeless and all lost and gone then they are infallible Evidences of his Tenderness Care and Fidelity towards all that depend upon him Now though we have nothing of our own experience to support us yet the Remembrance of what hath been done for others the Experiences of the Saints in Scripture are set down for our learning for the support of our Faith and Hope They trusted in God and found him a ready help why may not we God is the same that he was in former times and carrieth himself in the same ways of Providence to Righteous and Unrighteous as heretofore still Promises are fulfilled and Threatnings are executed They on whose behalf God shewed himself so just powerfull wise good and tender had not a better God then we have nor a more worthy Redeemer nor a surer Covenant If they had a stronger Faith it is our own fault and we should labour to increase it The Saints are as dear to God as ever And as to the Wicked they that inherit others Sins shall inherit others Judgments It is true we live not in the Age of Wonders but God's ordinary Providence is enough for our turn and those very Wonders shew that he hath power and love enough to protect and deliver us Well then these are Instances of his Righteous Government and Instances which concern us which is my second Reason 3. By these Judgments of old you see the exact Correspondency between his Word and Works where his Voice is heard but his Hand not seen his Word is coldly entertained but by his Providence he establisheth the Authority of his Law The word spoken by Angels was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stedfast word Heb. 2. 2. A Word may be said to be stedfast either in respect of the unalterable Will of the Law-giver or in respect of Execution or with respect to the party to whom it is given who firmly and certainly believeth it The one maketh way for the other God is resolved to govern the World by this Rule therefore he doth authorize it own it by the Dispensations of his Providence accordingly the World learneth to reverence it Hos. 7. 12. I will chastise them as their Congregation hath heard God's Word against Sin and
guiding of our hearts and ways 2. It is such a part as hath a necessary connexion with the Promises as without which they can doe us no good therefore if we mean to be happy we must regard both the one is as necessary and fundamental to our happiness as the other Our consent to God's Covenant is required not as if we were to debate and alter the terms at our pleasure but that we may take it as God hath stated it and bind our Duty upon us by our consent to God's Authority We cannot prescribe Conditions and Laws of commerce between God and us but onely God alone Man did not give the Conditions or treat about the making of them what they should be but is onely bound to submit to what God was pleased to offer and prescribe We are not left free to model and bring down the terms to our own liking to take hold of them nor to appoint them Isa. 56. 4. For thus saith the Lord unto the Eunuchs that keep my Sabbaths and doe the things that please me and take hold of my Covenant for though he condescendeth to treat with us yet still he keepeth the place of a Sovereign and therefore if we believe Promises and do not believe God's Commandments it is not God's Covenant but one of our own devising When we take and leave and part and mingle and chop and change at our own pleasures The Covenant requireth a total universal unlimited Resignation of our selves to the Will of God I will be your God you shall be my People 3. The Gratitude that resulteth necessarily from Faith or believing the Promises will put us upon this it apprehendeth Love and leaveth the stamp of it upon the Soul and worketh by love Gal. 5. 6. Now how are we to express our Love to God not in a fellow-like familiarity but dutifull subjection to his Laws 1 Iohn 5. 3. For this is the love of God that we keep his Commandments and his Commandments are not grievous And Iohn 14. 21. He that hath my Commandments and keepeth them he it is that loveth me nor my glavering respects or a fond remembrance and esteem of his Memory Matth. 7. 11. If we live to God not to the World not to the Flesh if Faith be lively it will put us upon this 2 Cor. 5. 15. And that he died for all that they that live should not henceforth live unto themselves but unto him which died for them and rose again 4. Our Trust in the Promises is always commensurable to our Fidelity in the Commandments Faith in the one is maintained by Faithfulness in the other and assurance of acceptance with God cannot be greater than our care of Obedience When love to the World and the Flesh tempt us to omit any part of our Duty then do we weaken our Confidence thereby and Sin will breed distrust if we be serious and mind our Condition The fruit of Righteousness is Peace 1 John 3. 21. Beloved If our hearts condemn us not then have we confidence towards God And Heb. 7. 2. Being by interpretation King of Righteousness and after that also King of Salem which is King of Peace and Christ saith Matth. 11. 29. Take my Toke upon you and learn of me for I am meek and lowly in heart and ye shall find rest unto your Souls Confidence and Comfort follow Grace as heat doth fire and Fears and Doubts follow Sin as Pain doth the pricking of a Needle or any sharp thing wherewith a man pierceth himself therefore when sensual Objects oversway us and take us off from obedience to the Command they will also make us doubt of the Mercy of God as well as transgress our Duty We cannot trust him when we have offended freely and without restâ—…int Sin will breed Shame and Fear At present all Sinners feel it not yet hereafter that Sin that now weakneth the Faith we have in the Commandments will in time weaken the Faith we have in the Promises Every part of our Trust in God's declared Will cometh to be tryed one time or another our confidence in God's Mercy is not fully and directly assaulted till the hour of death and the time of extraordinary trial when the evil day cometh then the consciousness of any one Sin whereunto we have been indulgent and of the delight and pleasure we took in transgressing God's Commandments will be of force to withdraw our assents from God's Mercies 1 Cor. 15. 56. The sting of death is Sin and the strength of Sin is the Law 5. Faith in the Promises if it be not a conceit and a vain dream it is not onely an act enforced by our necessity but done in obedience to God's Will therefore we believe because God hath commanded it 1 Iohn 3. 23. And this is his Commandment that we should believe on the name of his Son Iesus Christ. John 6. 29. This is the work of God that ye believe on him whom he hath sent It appeareth sensibly many times a poor Soul hath no other Motive nor Incouragement it ventureth notwithstanding all discouragements to the contrary in the strength and sense of a Command as Peter Luke 5. 5. Master we have toiled all the night and have taken nothing nevertheless at thy word I will let down the Net Now that which is done if rightly done merely in obedience to a Command cannot be the ground of disobedience in other things We must not pick and choose certainly if we believe the Promises on God's Command we will make Conscience of other things commanded also for he is truly obedient to no Precept that doth not obey all inforced by the same Authority III. The Utility 1. That we may begin with God to yield up our Wills absolutely to his Will it is upon a belief that this is his Will concerning us for his Will concerning our Duty is revealed in his Precepts He hath shewed thee O man what is good and what doth the Lord require of thee but to doe justly and to love mercy and to walk humbly with thy God Micah 6. 8. Certainly an obedient Creature desireth to know no more but what God will have him to doe and therefore it is needfull we should believe what is God's Will that we may resolve upon his Will Rom. 12. 1 2. I beseech you therefore Brethren by the mercies of God that ye present your bodies a living sacrifice holy acceptable unto God which is your reasonable Service And be not conformed to this World but be ye transformed by the renewing of your mind that ye may prove what is that good and acceptable and perfect will of God The first thing that we doe in Grace is to arm our selves with a resolution to obey God's Will though it be never so contrary to our own or to the wills of Men or the course of the Worlds Fashions 1 Pet. 4. 1 2. Forasmuch then as Christ hath suffered for us in the flesh arm your selves likewise with the
love Much work driveth them oftner to the Throne of Grace None rest in duties so much as they that have least cause Mal. 1. What a weariness is it 2. These ask more regularly therefore 't is said Psal. 37. 4. Delight thy self in the Lord and he shall give thee the desire of thy heart Why so unlimitedly Because delight in the Lord retrencheth carnall desires and moderateth earthly desires their hearts are not so set upon outward things as the hearts of other men are Iohn 15. 7. If ye abide in me and my words abide in you ye shall ask what ye will and it shall be done unto you Why doth God make so large an offer he trusteth such as keep communion with Christ. There is a conformity between their wills and ' Gods in the matter of their desire so far as we are renewed and hold communion with him their unruly lusts will be subdued and their unlawfull desires for matter manner and end be laid aside and they will acquiesce in the good pleasure of God and the most excellent things Therefore God maketh them this offer ask what ye will not that men are warranted to pray for what they will or to expect an answer in whatsoever they desire but as their delight in his Law is prevalent their wills are limited by his word and will and the Spirit in them maketh intercession according to the will of God Rom. 8. 26 27. 3. These may with most confidence ask mercy Others are excluded Prov. 28. 9. He that turneth away his ear from hearing the Law his Prayer is an abomination to the Lord. These are included 1 John 3. 22. And whatsoever we ask we receive of him because we keep his commandments and do those things that are pleasing in his sight If we refuse God speaking to us in infinite wisdom as he does in the word no wonder if God refuse us stammering foolishly in Prayer Ier. 9. 21. Men that purpose to continue in their sins shall not be heard in other things otherwise the grossest sinners may come to God to have their sins pardoned and removed and expect to be accepted and heard through Christ but the perpetuall assistance and favour of God is not given to them Such as would be heard and accepted and come with assurance of welcome and audience ought to be devoted to him to worship him to call on him 2. These are qualified to receive mercy according to the tenour of that covenant in which mercy is dispensed and magnified in the covenant of Grace or the covenant of Gods mercy in Christ Heb. 5. 9. and Heb. 10. 14. This being apt to be abused let us explain how obedience is a condition of the covenant A condition meriting and purchasing the blessings of the covenant it cannot be For God giveth the ability to obey whole and solely of his own Grace it is short of the rule and infinitely inferiour to the reward A condition applicatory whereby we apply our selves to the covenant on our part it is and therefore necessary It is a secondary condition disposing us to communion with God in and by the covenant At first we must be turned by repentance towards God through faith in the Redeemer before we receive remission of sins Acts 20. 18. Faith and Repentance are conditions of Pardon and sincere Obedience a condition of Salvation The first condition containeth a resolution of obedience for the future though we have not actually so obeyed The secondary condition that we should make good our resolution We must keep covenant as well as make covenant Faith is an entring into covenant for 't is a consent to take Christ as Lord and Saviour and constant and delightfull obedience is a constant keeping covenant Psalm 25. 10. and Psa. 103. 17 18. The making covenant was necessary for our entrance the keeping covenant for our continuance Consent to take any for King Husband Master draweth another condition after it that we carry our selves in these relations dutifully besides promising there must be performing he that is my soveraign must be obeyed There must be conjugal fidelity to the Husband and faithfull service to the chosen Master so in the covenant between us and God us and Christ. Object But you will say how then shall we take comfort in the new covenant who are so many ways faulty Answ. We must consider 1. What it exacts 2. What it accepteth 1. What it exacts To quicken us to more earnest endeavours and humble confession of failings It exacteth perfect obedience admits of no imperfection either of parts or degrees 2. It accepteth a perfection of parts there being truth of Godliness and a single-hearted inclination to observe the whole will of God then our defects and weaknesses are covered by Christ's perfect righteousness The unregenerate lye under the rule of exaction but being out of Christ are denyed the benefit of acceptation The Use Is to inform us that Petitions of mercy and the plea for new obedience are very consistent Let thy tender mercies come unto me And his argument is For I delight in thy Word Mercy is nevertheless free though the creature mind his duty for when we have done all we are but unprofitable servants Luke 17. 10. and Grace helpeth us to doe what we doe Luke 19. 18. Thy pound not my Industry And 1 Cor. 15. 10. By the Grace of God I am what I am and his Grace which was bestowed upon me was not in vain But I laboured more abundantly than they all yet not I but the Grace of God which was with me 'T was Grace to appoint such reasonable terms to accept of them though done in that sorry fashion which our frailty permitteth us to tender them to God 2. Use. To quicken us to a delightfull course of Obedience if we would have the sense of Mercy The same spirit that urgeth us to obey a sense of God's Love urgeth us also to delight in his Law The same Spirit that urgeth us to sue out the Promise urgeth also to obey the Precept 1. Consider how God hath twisted his Honour with our Interest and ordered both for his own Glory God's Interest and Honour is to be considered as well as our Salvation We must never look for such Mercy and Grace from God as shall discharge us from our duty and subjection to God or give you liberty to dishonour and disobey him No Christ redeemed us to God Rev. 5. and Luke 1. 74 75. Salvation is our benefit Obedience is Gods Right and Interest Happiness man is not averse from but he sticketh at the terms Some part of this Happiness suiteth well enough with our natural desires as Pardon and life But we care not for his Law and the Obedience we owe by virtue of it We are naturally more willing of what maketh for our selves for our comfort than what maketh for the Honour of God 2. Consider A great part of Gods first mercy is expressed in healing our natures and
observing what God will do by them 2 Sam. 16. 11. Let him curse for the Lord hath bidden him God hath work for them to do to mortifie our wantonness to break our stubborn humors 2dly Because God's salvation will come in the best time and in the best way Psal. 62. 1. Truly my soul waiteth upon God from him cometh my salvation Isa. 30. 18. God is a God of judgment Blessed are they that wait for him God doth all things with wisdom and in the best manner USE How afflicted soever we be let us not seek to be delivered in a way not allowed by God nor take any sinister Courses or use any base Shifts to rid our selves out of danger This is to distrust God and to intangle our selves the more and to miscarry in a long Voyage after we are about to enter into the Port. See the Story of Saul's sacrificing in 1 Sam. 13. from the 8th verse to the 15th If he had tarried a little longer all had been well before the day was quite over Saul would sacrifice and then Samuel cometh and telleth him God had rent the Kingdom from him for his distrust and disobedience So many will forestal the Blessing IV. DOCT. Hope keepeth us alive in the midst of Faintings My soul fainteth But I hope 1. Observe here That though the Faith of God's Children seem to faint yet it doth not dye nor wholly fail Some seem greedily to catch at Promises at first but their ardor is soon spent and when it is a troublesom business to wait upon God they give it over This is the faith and hope of Temporaries but the good ground bringeth forth fruit with patienâ—…e Luke 8. 15. God's Children tarry his leisure and though now and then they are ready to faint yet they recover Their Faith Hope and Patience seemeth to be almost spent yet it is not utterly put out As David here was not broken with long and tedious difficulties though he saw no end of his miseries yet he would still depend upon God There is an abiding seed 1 Iohn 3. 8. Their state is secured by God's Covenant that there shall be no total rupture nor utter deficiency Perseverance is a condition of the New Covenant not only required but given as all conditions of the New Covenant are There is Donum Perseverantiae not only a power to persevere but Perseverance itself 2. That which keepeth our Faith from dying and sustaineth the Soul of the Faithful and keepeth life in them is the resuscitation of our hopes What doth hope to the supporting of a fainting Soul First It draweth off the mind from things present to things future and diversion is one way to cure Trouble while we pore only on our grievous Troubles they prove a temptation to us but Hope lifts up the head and looketh above these things That poring on the Affliction and Trouble causes fainting See Lament 3. 18 19 20. but remembring God's mercies and promises reviveth us The remembring the great depth of Affliction and Extremity overwhelmeth us I have them in mind continually and so am dejected but when I begin to call to mind God's infinite mercies I conceive some hope of recovery That which was remembred is in the 22 23 24 25 26 verses 2dly Hope representeth the excellency and certainty of these future things and so causeth earnestness and patience 1. The Excellency 'T is a question among Divines What is the difference between Faith and Hope because they are much of a like nature One difference is Faith looks to the truth of the Promise Hope to the goodness of the thing promised For Faith respects the person giving his fidelity and Hope the persons receiving their benefit and exciteth them to look for it 'T is something worth the looking and waiting for and such as will recompence present Troubles 2 Cor. 5. 17 18. 2. The Certainty For though it mainly comforts its self with the goodness of the thing promised yet it causeth patience in waiting because of the sureness It seeth things that cannot be seen and perceived by sense Rom. 8. 25. If we hope for that which we see not then do we with patience wait for it 'T is good and 't will not sail therefore we may and must tarry God's leisure 3. The most noble and principal object of Hope is the great Promise of Eternal Salvation This must in chief be hoped for partly because temporal salvation is not so surely promised but under sundry cautions and reservations As If it be for our good if God's glory will permit it and the beauty of his work and the many things God hath to do before the deliverance be brought about especially if it be a common salvation wherein others are concerned as well as we as if their hearts be prepared c. Partly because Christians are to be at a point of greater indifferency about outward things than the Believers of the Old Testament now life and immortality is brought to light 2 Tim. 1. 10. They were trained up by sensible things both in their worship and promises The Cross is one of our conditions Mat. 16. 24. If any man will come after me let him deny himself and take up his cross and follow me We must look for Afflictions and those not ordinary Afflictions but the loss of all or else we do not count the charges aright we must refer all to God's Will Christ may let some slip through at a cheaper and easier rate but all must resolve on it Partly because this is propounded as the great comfort Luke 12. 32. Fear not little flock it is your Father's good pleasure to give you the kingdom and accordingly used by the Saints David in his disappointments Psal. 39. 7. And now Lord what wait I for my hope is in thee He meaneth the hope of immortality opposite to that vain shew and false appearance which is in worldly things This was that Iob comforted himself with that ancient Believer Job 19. 26. Though after my skin worms destroy this body yet in my flesh shall I see God And the Maccabees Heb. 11. 35. They were tortured not accepting deliverance that they might obtain a better resurrection Partly because that which God hath promised in the world to come is only satisfactory and able to quiet a man's mind and make him patiently wait upon God in all his troubles Here is enough to countervail all difficulties to support us under them to recompence us for them 't is not long e're it will come in hand it cannot enough be desired it may be hoped for by the righteous in their greatest extremities Prov. 14. 32. The righteous hath hope in his death USE For Instruction When your Souls are apt to faint let Hope look out for better times or better things 1. For better Times God will not always chide Psal. 103. 9. He will not always chide neither will he keep his anger for ever Nor shall the Rod of the wicked always rest
raise our Bodies after eaten out by Worms and turned into dust Matters of Faith being chiefly or mainly future and to come and difficult to be performed therefore an express belief of God's Power is necessary To convert such an obstinate and to sanctifie such a sinful creature and to raise the dead are no slight things 2. The Emblem of this immutable constancy 't is setled in the Heavens it is not measured by the sloating estate of things here upon Earth but by the perfection of the Heavens which are free from all changes and chances 1. They are fit Emblems of the stability of the Word for they continue to be what his Word once made them to be There is no justling among the Stars but all obey God's Word and Law Psal. 148. 4 5 6. Praise him ye heavens of heavens and waters that be above the heavens Let them praise the Name of the Lord for he commanded and they were created He hath also established them for ever and ever he hath made a decree which shall not pass So that when a Believer looketh up to Heaven there he seeth the Book of the Creatures opened wherein he beholdeth God's constancy and certainty written in indelible characters God's powerful voice did first separate the waters from the waters and those celestial Bodies move in that order wherein God hath set them Now is not this an help to us when we open the Book of Scriptures and compare the one with the other how the stated course of Nature and the stated course of Grace agree with his Power For as long as you trust God's Word you can never fail for both Heaven and Earth are sustained by it Heb. 1. 3. He upholdeth all things by the word of his power All is easie to God for he preserveth the Heavens in that estate wherein they are governed and can preserve his people in the most difficult cases 2. God's Constancy and Truth doth appear in the Heavens also there is a witness there of his Eternal Truth for when he had once said Let there be Heavens c. they presently were and ever since have kept one constant tenour and course yea Heaven shall sooner fail than God's Word fail he will not retract what he hath once said and therefore his Word is more firm and stable than the Frame of Heaven and Earth Mat. 5. 18. Till heaven and earth pass not one jot or tittle shall pass from the law till all be fulfilled Mat. 24. 30. Heaven and earth shall pass away but my words shall not pass away So that God's Word is more stable than Heaven and Earth 3. The profit of this Meditation 1. That we may set the sureness of this Word against the diffidence and distrustfulness of our own hearts Luk. 24. 25. Slow of heart to believe Though God hath so firmly bound himself to the Creature by his own Word yet the Promise to us seemeth doubtful and uncertain especially when men are clouded with Troubles and Temptations for we look only to present sense and would not be put on any tryal Now it is comfortable to remember that the order and course of Nature is not so setled as the Grace of the Covenant is Let it have its course resolved and patient obedience will at length end in eternal happiness and therefore we should build surely upon a firm foundation that we may not stagger through unbelief but give glory to God Rom. 4. 20. 2. To comfort us when our hopes are delayed in due time the promise cannot want the effect Heb. 6. 12. There will be day and night summer and winter in their season therefore as in the night we wait for day and in the winter for summer so must we wait for our eternal consolation 3. To support us against the various changes in the state of worldly things Many things fall out in this world that breed trouble in us therefore if we should only look to the present state of things our hearts would float up and down but we must look to the immutable constancy of God's Word that 's a sure Rock for the anchor of hope to take hold on There is a sure Rule to walk by sure Promises to build upon if we would be everlastingly happy There are the sure mercies of David Isa. 55 3. The changes of this world perplex our Faith therefore we should not look to the instability of things below wherein there are continual vicissitudes but to the sure Covenant 4. Not only when our hopes are delayed and obscured by the changes and chances of this world but contradicted by contrary appearances God seemeth to cast us off to have no pleasure in us Now to bear up our Faith in the hardest condition that we may say Iob 13. 15. Though he slay me yet will I trust in him and believe in hope against hope we should remember the setledness and constancy of his Word The Promises stand firm in Heaven when they seem to fail on Earth God may cover himself with frowns and his dispensations may seem contrary to his intention as Ioseph spake roughly to his Brethren when he meant to discover himself to them or as Christ dealt with the woman of Canaan Mat. 15. But when there seemeth to be such a contradiction between the word and works of God when his voice is sweet like Iacob's and his hand rough like Esau's we must remember that the smart Rod is consistent with Covenant love Psal. 89. 32. And we must not interpret the Promise of God by his providential dealing with us but rather his dealing by his promises his promise being as the light part of the Cloud and his dealing as the dark part of it God is fulfilling promises by hard dispensations and sharp afflictions belong to his faithfulness Psal. 119. 75. Many times that is best for us not what we think best but what God thinks best The buffetings of Satan and oppositions of the world may be most wholsom to us though not most pleasing to the flesh 5. To wean us from the fading vanities of the world Isa. 40. 8. and 1 Pet. 1. 24. There is nothing firm and lasting in this world till we lift up our eyes to Heaven and seek an happiness in the promises 1 Iohn 2. 17. Our happiness lieth not in the present life but in the everlasting enjoyment of God In the Covenant all is setled and sure but in the world all is unstable and uncertain God's Covenant provideth for us eternal joy and bliss USE 1. To shew what contrary and different Conclusions the Carnal and Spiritual will draw from the same principles The Scoffers said 2 Pet. 3. 4. Where is the promise of his coming for since the fathers fell asleep all things continue as they were from the beginning â—…f the Creation Because the whole Frame of Nature had kept one constant tenour and course they plead for the Eternity of the World and the Falshood of the Promises Now David reasoneth
waters were appointed to break out and overwhelm the earth yet God hath firmly promised that they shall never be so again wherein his Truth is also verified and applied to the Covenant of Grace Isa. 54. 9. For this is as the waters of Noah to me for I have sworn that the waters of Noah shall no more go over the earth so have I sworn that I would not be wrath with thee nor rebuke thee The Covenant of Grace is as sure as the Covenant made after the deluge so that we cannot look upon this Earth but as an Emblem of those Attributes which confirm our Faith in waiting upon God till his Promises be fulfilled to us Use. Let us be then more firmly persuaded of God's Faithfulness that we may depend upon it both for his preserving the Church and our selves in the way of our duty till we enjoy our final reward 1. For the preservation of Christ's Kingdom God's Faithfulness chiefly appeareth in the Government of his Church or spiritual Kingdom and this is a Kingdom that cannot be moved when all things else are shaken Heb. 12. 28. Having received a kingdom that cannot be shaken Christ cannot be an Head without Members a King without Subjects And we are told Mat. 16. 18. That the gates of hell cannot prevail against it Many disorders happen but let us depend upon the faithful God The world was well guided before we came into it and other Generations have had experience of God's Faithfulness though we complain that we see not our signs nor any tokens for good 2. For the preservation of our bodies to the heavenly Kingdom we have many discouragements within and without but while we persevere in our duty God will not fail us his word is as sure as the earth 2 Thess. 3. 3. The Lord is faithful who shall establish and keep you from evil God hath promised not only to give us our final reward but to secure and defend his people by the way that they be not overcome by the evils they meet with in their passage SERMON XCVI PSAL. CXIX VER 91. They continue this day according to thine ordinances for all are thy servants THE Prophet is proving the Immutability of God's Promises from the conservation and continuance of the whole course of Nature he had spoken of it by parts now conjunctly apart first of the Heavens ver 89. of the earth v. 90. Now both together They continue c. In the words we have two things 1. An observation concerning the continuances of the courses of Nature They that is the Heaven and the Earth Heaven doth continue in its motion and Earth in its station according to the Ordinance of God that is by vertue of that Order wherein he placed things at first Psal. 148. 6. He hath established them for ever and ever he hath made a decree which shall not pass As he ordained at first by his powerful decree so Heaven and Earth is still continued God's Laws are fixed for the government of all Creatures and in the manner and to the end for which God appointeth them they stand and continue 2. The Reason For all are thy servants The Reason saith more than the Assertion and therefore doth over and above prove it not only the Heavens and the Earth but all things which are contained therein from the Angel to the Worm they all serve God they attend upon him as their supreme Lord and Master every moment DOCT. That it is a great help to Faith to consider God as the Omnipotent Creator Preserver and absolute Governor of the World disposing of all things as he pleaseth This is the Meditation which the Psalmist produceth and exposeth to our view in this Verse His Creation is implied in that Thine Ordinances when God first setled the course of Nature by a wise and powerful Decree His preservation in those words They continue this day The course of Nature is so setled that it doth not fail to go on according to God's Decree every thing standeth or falleth according to God's command and the Order first setled by God still obtaineth his Decree is not yet out of date His being the absolute Governor of the world in these words For all are thy servants which implieth his Sovereign Dominion and Empire over all the Creatures as his servants who are at the beck of his will To evidence this to you more fully consider there are in God two things Power and Authority Might and Right First By Power we mean a liberty and sufficiency in God to do whatever he will With God all things are possible Mat. 19. 26. or take the Negative which bindeth it the stronger Luke 1. 37. With God nothing shall be impossible 2dly Authority or Dominion or a Right over all things to dispose of them at his own pleasure In this Right there are three Branches 1. A Right of making or framing any thing as he willeth in any manner as it pleaseth him as the Potter hath power over his own clay to form what vessel he pleaseth of it this Right God exercised in his Creation Rev. 4. 11. Thou hast created all things and for thy pleasure they are and were created This was his absolute freedom and sovereignty to create all things according to his own pleasure 2. A Right of having or possessing all things so made and framed by him for God is owner and possessor of whatever he made since he made it out of nothing Heaven â—…is his Earth is his so Angels Man Beasts Gold Silver all things he challengeth as his right Psal. 115. 16. The heaven even the heavens are the Lords 'T is the Lord's to dispose of not only the lower but the highest Heavens which he hath provided for his own Palace and Court of residence So the earth is the Lords and the fulness thereof Psal. 24. 1. This whole lower world is his by right of Creation and providential preservation and so are all the sorts of Creatures with which he hath replenished it it was by him produced at first and every moment continued and preserved And so the Angels are his they are called his Ministers or Servants Psal. 104. 4. He maketh his angels spirits his ministers a flame of fire Though he is able to do all things by himself or administer the whole world as he at first created by a word by saying and it was done yet he pleaseth to make use of the ministry of Angels who some of them in subtle bodies of air others of fire come down to execute his commands upon earth Men are his creatures and his possession we are not Lords of any thing we have neither life or limb nor any thing Our bodies and our souls are his 1 Cor. 6. 20. Christ had power to lay down his life and take it up again but no meer man hath he is accomptable to a higher Lord who hath an absolute uncontroulable Right to dispose of us according to his own pleasure He killeth
shew it by a constant and exact adherence to the directions thereof whatever temptations he meet with to the contrary David produceth this as one evidence of that affection in the first verse of this section or part O how I love thy Law I shall shew you 1. What Temptations there are to the contrary 2. What Reason there is to be exact and constant 1. What temptations to the contrary 1 From the Natural instability of our own hearts nothing is so changeable as man We have certain hearts for the present but we soon cool again and when temptations arise are carried off from God and that exactness and care that we were wont to shew in our Obedience to him what was said of Reuben is true of every man in some degree Gen. 49. 4. unstable as water 'T is carried hither and thither in various and uncertain motions So are we up and down off and on ebbing and flowing not stedfast in any good frame sometimes seen to have strong motions towards God and holiness but anon grow cold and careless or as a bird is now upon the top of a tree by and by upon the under branches and then upon the ground Such a different posture of spirit may every one observe in himself and sometimes in the same duty God is always the same and so are his ways they have the same lovelyness which they had before but we are not always the same The Rock standeth where it did but the waters slow too and again The least blast of a temptation maketh us break off our course Now this natural levity of spirit is a great hinderance to us We do not always see with the same eyes nor have we with the same degree of affection You did run well who hindred you Gal. 5. 7. There may be a ready forwardness and yet a great defection afterwards This uncertainty is not only at first before we are settled by grace or have any sound acquaintance with God's ways Then 't is most Iames 1. 8. But after conversion it remaineth with us in part Those measures of affection and zeal which we once obtained are not constant with us but suffer some notable decay and our edge is often taken off and blunted Especially our first love is not of long standing and our after carriage not answerable to our promising beginnings Now there is no satisfying reason for this change why we should make an halt and grow remiss and lag in the profession of Godliness and leave off our first works nothing but our changeableness of spirit 2 From the furious oppositions and malice of Satan and his instruments 1. Satan pursueth after men that would cleave to God's ways as Pharaoh did after the Israelites either to bring them back again or to weary them and vex them and make their present course uncomfortable to them Now the violent assault of multiplied temptations is apt to make us stagger and depart from that good course that we have propounded to our selves as the Israelites were running back to Aegypt because of the inconveniences of the wilderness But it should not be so a Christian should stand his ground Whom resist stedfast in the faith knowing that the same afflictions are accomplished in your Brethren that are in the world 1 Pet. 5. 9. They that make Conscience of their duty and are most set to serve and honour God must reckon upon the hottest battel and forest conflict from Satan to hinder or discourage them therein He watcheth all advantages and is still in action against them Now this should not shake us or loosen our adherence to the truths of the Gospel for so it is with every one that goeth to Heaven he must be watching praying striving yielding is not the way to be quiet but resisting if you yield to him in the least he will carry you farther and farther till he hath left thee under a stupified or terrified Conscience Stupified till thou hast lost all thy tenderness A stone at the top of a hill when it beginneth to rowl down ceaseth not till it come to the bottom Thou thinkest it is but yielding a little and so by degrees art carried on till thou hast sinned away all thy Profession and all Principles of Conscience by the secret witchery of his temptations And of the other side terrified till thy peace comfort and sweet sense of God's love be gone and thou brought under the black horrors of a dreadful despair Therefore a stout and peremptory resistance is the only means of safety Consider your case is not singular your lot is no harder than the rest of God's Children therefore do not depart from God 2 Satan's instruments may rage against us and yet we must not depart Psal. 44. 17 18. All this is come upon us yet have we not forgotten thee neither have we dealt falsly in thy Covenant our heart is not turned back neither have our steps declined from thy way All this what Scorn Disgrace Bloody Cruel Reproved Maligned Butchered yet stedfast with God in the profession of the faith hazards and troubles are no excuse this is but a time to shew our love to God our duty to God is the same still 3 From the example of others especially who are of esteem for Godliness example hath a mighty force upon men Man is a ductile Creature like sheep they run for company Not what we ought to do but what others do There are three Reasons of Natural Corruption the Flesh the Devil but first example of others Eph. 2. 2. In time past ye walked according to the course of this world The universal corrupt Course and custom of these among whom we live is a great snare To follow a multitude to do evil is a strong excitement but no sufficient excuse especially of good men They that are gracious may stagger strangely in reeling times and be overtaken with dangerous mistakes Now their sins authorize others and draw them into the snare Gal. 2. 12. Carried away with their dissimulation A strong stream or current impetuously doth carry all things away with it They take all for current that they do without examining their actions and so run away from the rule by their errors 4 From the Providence of God which may seem to be against those that are exact right or the sure way pointed out to us in his Word Two ways 1. In the manifold disapointments as to his favouring a good cause Their endeavours blasted many troubles befal them God's people are often put to tryals by God himself to try the sincerity of their love Blind Bartimeus rebuked by the Disciples Mark 10. 48. Many charged him that he should hold his peace but he cryed the more a great deal Thou Son of David have mercy upon me And so Christ to the woman of Canaan Matth. 15. 22. to the 27th ver puts her off and are not we put to such tryals in these latter times when we own him God seemeth to put us
ever II. The evidence of that Choice For they are the rejoycing of my heart I call it the evidence for so it is a proper demonstration that he took Gods Precepts for his heritage this is the mark and sign of it they are the rejoycing of my heart it did his heart good to think of his heritage and what an ample Portion he had in his God I. Let me speak first of his Choice Whence this Observation It is the property of Believers to take Gods Testimonies for their heritage In the management of which Truth I shall shew 1. What are Gods Testimonies 2. What it is to take them for an heritage 3. The reason why it is their property to do so First What are Gods Testimonies Any Declaration of his Will in Doctrine Precepts Threatnings Promises The whole Word 't is the the testimony which God hath proposed for the satisfaction of the World It is Gods Deposition or Testimony to satisfie men what is his mind and will concerning their salvation Gods Testimony is the publick Record that may be appealed unto in all Cases of doubt Psal. 19. 8. The Statutes of the Lord are right rejoycing the heart c. The testimonies of the Lord are sure making wise the simple By the Statutes of the Lord is meant in general the whole Counsel of God delivered in the Word But then more specially and chiefly they imply the Evangelical or Gospel Part of the Word the Promises of the Covenant of Grace Isai. 8. 20. To the Law and to the Testimonies Testimony in this sence is contradistinguish'd to the Law or Gods Precepts what is required of us thus the Ark of his Testimony is called by that name Mark this Notion of calling the Word Gods Testimony it shews us what regard we should have to the Precepts and Promises of God you need regard them it is Gods Testimony to you and then against you Christ would have his Word preached as a testimony against them Mat. 24. a testimony to them that they might know Gods Mind and then if it were not received a testimony against them at the last Day when God comes to Judgment the Sinner will be without an excuse but will not be without a testimony every Sermon will rise up against him in judgment it will be a testimony for their Conviction And as we should regard his Precepts so it shews in what regard his Promises are which are chiefly his testimony therefore it is said Iohn 3. 33. He that hath received his testimony hath set to his Seal that God is true You give God the Glory of his Truth by venturing your Souls upon his testimony whereas otherwise you make him a Liar a Blasphemy which is most contrary to the Glory of his Being 1 Iohn 5. 10. He that believeth not makes God a Liar Look upon the Promises as Gods Testimonies you may urge it to your own heart and to God We may urge it to our own heart when we are full of doubts and troubles here we have Gods testimony to shew for it Why do ye doubt O ye of little Faith Here 's Gods testimony Nay it is a testimony under an Oath that the Heirs of Promise might want no satisfaction Heb. 6. 18. If we had but Gods bare word it should beget Faith for God stands much upon his truth but we have his Oath his Hand and Seal why after such a solemn assurance shall I make God a Liar as being in doubtful suspence And they are a testimony which you may produce to God himself Lord thou hast said and here 's a Promise wherein thou hast caused me to hope I expect nothing but what thou wilt perform Look as Tamar shewed the Tokens to Iudah when he was about to condemn her shewed him the Ring and the Staff as a testimony and said Whose are these Gen. 28. 25. You put God in mind oâ—… his Pâ—…ise here 's the testimony he hath called you to these hopes whereby you should wait upon him how shall we take it here for the Precepts of God or the Promises or both Surely the Precepts of the Word are the Heritage or the Gospel and Treasure of the Church a Treasure not to be valued and every single Believer is to take up his share and count them his Treasure and his Heritage No man can take the promissory Part of the Word for his Heritage but he is to take the mandatory Part also As in every Bond and Indenture the Conditions must be kept on both sides so if you should take it for the whole Covenant of God wherein God is bound to us and we to God there were no incongruity Yet the Notion of an Heritage is most proper to the Promises and these are the rejoycing of our Soul the foundation of our solid comfort and hope the Promises are a witness in our hearts how he stands affected to us of which we are most apt to doubt through our unbelief Natural Light will convince us of the Justice and Equity of his Precepts therefore by the special use of the Word the Promises of God are called his Heritage Again the Promises are put for the things promised and Testimonies for the things contained and revealed in them for the Promises properly are not our heritage but they are the evidences the Charters which we have to shew for our Heritage The Blessings of the Covenant are properly our Heritage and the Promises are the Assurance and Conveyances by which this Heritage is made over to us As we say a Mans Estate lies in Bonds and Leases meaning he hath these things to shew as his right to such an Estate so the Promises that is the Blessings contained or the Testimony revealed there they are the things a Believer takes for his Portion Thus I have shewed what is meant by the testimonies of God Secondly What is it to take them for our Heritage There are two words Heritage and I have taken them The word Heritage first notes the substance of our portion or what we count our solid and principal Estate Secondly it notes our right and propriety in it Thirdly The kind of tenure by which we hold it Fourthly Many times actual possession Now saith David I have taken that implies actual choice on our part We are not born Heirs to this Estate but we take it we chuse it for our portion And mark he doth not say they are but I have taken them for my heritage Every Believer cannot say these are mine they are my heritage for every one hath not assurance but yet every one should say I have taken them there I look for my happiness for every Believer is alike affected though not alike assured David doth not here so expresly mention his interest though that is implied as his choice Briefly to take Gods testimony for our heritage implies four things 1. To count them our chiefest portion let others do what they will this is my share my lot my portion saith
David that which I esteem to be my happiness this is as Lands Goods Treasures to me dearer and nearer than all temporal things whatsoever Look as a Believer in the duty part of Religion takes the Precepts for his Councellor so David saith Psal. 119. 24. Thy testimonies also are my delight and my Councellors or the men of my Council Answerably in the happy part they are my heritage and the rejoycing of my Soul 't is my wealth my treasure my chief Estate Every man is known by the choice of his portion now David was not taken up with any worldly thing so as to make that his heritage or account it his solid happiness wherein his Soul could find complacency and contentment 2. It signifies to make it our work to get and keep up an interest in Gods testimonies this is to take them for our heritage Esteem is manifested by prosecution That which is our chiefest work that shews us what we take to be our heritage What is it to grow great in the World to shine in pomp to flow in pleasure or to get and maintain an interest in the Covenant What do we seek first Is it the Kingdom of God and his righteousness Mat. 6. 33. The main care is to make sure an interest in the Covenant to get a right and propriety in it 3. To hold all by this tenure Heritage is a Childs tenure we do not come to this right by our own purchase but as Heirs of Christ not by our own merits but by adoption God making us Children and joint-Heirs with Christ Rom. 8. 17. and if Children then Heirs Heirs of God and joint-Heirs with Christ. Adam's tenure was that of a Servant the Blessings that he expected from God by virtue of the Covenant of Works he looked upon them as wages of obedience but now we take the Promises as an heritage as a right devolved upon us as Heirs of Christ because Believers are called the Seed of Christ and upon the account of that are possessed of the priviledges of the Covenant Isai. 53. 10. He shall see his Seed and the pleasure of the Lord shall prosper in his hands This is a heritage purchased for us before we were born before we had done either good or evil and we have the right and title of Sons Ioh. 1. 12. He hath given us this priviledge to be the Sons of God Whatever we receive we receive it from God as a Childs portion 4. Heritage signifies actual use and possession and living upon them and so I have taken thy testimonies for my heritage that is I mean to live upon them and fetch all my Comforts thence A Believers interest is not an imaginary thing We do enjoy somewhat by virtue of the promises It is true our full fruition is suspended till hereafter but we begin here The testimonies of the Lord they are of present use in the present life therefore we are said to be Heirs according to the hope of eternal life Tit. 3. 7. God doth not take us to Heaven presently upon our spiritual nativity our new birth it pleaseth God to exercise us for a while in our nonage under Tutors and Governours and to make us differ little from Servants but for the present we have maintenance we live by Faith Gal. 2. 20. We live upon our heritage and fetch thence not only peace and righteousness and grace but meat drink and cloathing protection and defence So that to take Gods testimonies for our heritage is to live upon them as far as the present state will permit to fetch out all our supplies from the Covenant otherwise we should make the promises to be but a conceit and imagination if they did not afford present support A Believer doth not live upon outward supplies only but upon the Covenant not upon meat and drink food and rayment but he fetcheth all from the Covenant by the exercise of Faith and so these things are sanctified to him So that to take them as our heritage is to make them the grounds of our future hopes and the Storehouse from whence we receive our present supply And this is that which is called living by Faith fetching all our supports and supplies out of the promises Gal. 2. 20. All that I live in the flesh so in the Original I live by the Faith of the Son of God Thirdly For the Reasons Why it is the property of Believers to take the testimony of God for their heritage Before I come to that first I must shew what kind of heritage it is Secondly how Believers only and no others can take them for their heritage 1. What kind of heritage it is It is a heritage which exceeds all others in three particulars 't is full 't is sure 't is lasting therefore we must pitch upon it for our solid happiness 1. It 's a full heritage and nothing can be added to the compleatness of our portion for in the promises here 's God Heaven Earth Providences Ordinances all made ours and all inward Comforts and Graces they are a part of our portion and what can a Soul desire more Here 's God made over to us the great Blessing of the Covenant is I am thy God Other men say and they will think it a great matter when they can say this Kingdom is mine this Lordship is mine this House these Fields are mine but a Believer can say this God this Christ this Holy Spirit is mine Alas Riches and Honour and worldly Greatness are poor things to a God made ours in Covenant Nay mark the Emphasis God is not only ours but ours as an heritage Psal. 16. 5. The Lord is the portion of mine inheritance they may claim a title to God and enjoy the possession of God as freely as a man would do his own inheritance I say they have as sure a right to God and all that he is and can do as a Man can have to the patrimony whereunto he is born And as the Lord is theirs so Heaven and Earth are both theirs Heaven is theirs Let a Believer be never so despicable in the World yet he is an Heir apparent to the Kingdome of Heaven Iames 2. 15. Though it may be you are poor persons nothing to live upon poor Apprentites nothing to set up withal yet God hath chosen the poor of this world to be Heirs of a Kingdom Poor Believers are but Princes in disguise Princes in a foreign Countrey and under a veil they have a large patrimony it lies indeed in an unknown Land to the World 't is in Terra incognita to them but Believers know what an ample portion God hath laid up for them Heirs of a Kingdome If that be not enough take that other Expression Rom. 8. 17. Heirs Co-heirs with Christ Christ as Mediator and we as Members of his Body possess the same God one Father one Husband one Estate we dwell together live together where he is we are Besides God and Heaven there is
not of they have all in God You account him a richer man that hath much Land and a thousand pounds in Bonds than he that hath only a hundred pounds in ready money so a Child of God that hath one promise is richer than all the world he hath Bonds and his Debtor cannot fail him Let me tell you a man may not only live by faith but he may grow rich by faith You read of living by faith Gal. 2. 20. this is that which supports and keeps up a Believer in heart and life This will not only keep Body and Soul together but help us to grow rich Use 2. For Examination You have heard much what it is to have an heritage in the testimonies of the Lord O but who is the man try your selves Let me propound a few plain Questions 1. Were you ever chased out of your selves in the sense of the insufficiency of your worldly portion and the curse due to you Are you driven out of your selves Heb. 6. 18. There 's a comfortable place God willing to shew unto the Heirs of promise the immutability of his counsel confirmed it by an oath That by two immutable things in which it was impossible for God to lie we might have a strong consolation O who are these Heirs of promise If we could find out that we are sure there 's enough in God there they are named who have fled for refuge to lay hold upon the hope set before us There is none ever took the testimony of the Lord for their portion but they came first to take hold of it as men in danger ready to sink and perish and be undone Our first address is to take Sanctuary in the Covenant to flee to Christ represented there as a City of refuge that we may be safe It is an allusion to a man which fled from the avenger of blood when taken out of the City of refuge under the Law he was to dye without remedy so a poor soul that first takes hold of the Covenant runs for sanctuary there first before he comes to take possession of the comforts of it 2. What do you take to be your 〈◊〉 and your great work Do you make it your main care to keep up your interest in the promises the great business you drive on you would â—…it down in as your work and employment What do you wait upon as your great project and design in the world Mary chose the better part Luke 10. 42. do you make this to â—…e your choice your work and business you drive on that you may be possest of the whole land of promise and enjoy eternal life and clear up your Right and Title to Heaven 1 Tim. 6. 19. Laying up in store a good foundation against the time to come that they may lay hold of eternal life 3. Are you very chary of your interest O you would not hazard it upon such easie terms this is that all your happiness depends upon what shall I break with God for such a trifle Are you afraid to lose your Inheritance by sin as a man his Treasure by theft Are you careful and wary in this kind that you may not hazard your interest 1 Kin. 21. 3. said Nâ—…oth God forbid that I should sell mine inheritance Mark there was a King would traffick with him and that inheritance was but a poor Vineyard of the Earth but it was that which was descended from his father now God forbid I should sell it Thus will be the disposition of Gods Children O here lies my all my happiness my daily supplies from God God forbid that upon every trifle and carnal satisfaction I should break with God It was a great prophaneness in Esau Heb. 12. 16. who for one morsel of meat sold his Birth-right It is an argument that God is little valued or the Covenant and Testimony of the Lord when you can part with them for a Mess of Pottage when the consolations of God are so cheap and you can part with them for a little temporal satisfaction and sell your part in Christ at a very easie rate 4. What respect do you bear to the promises of God Do you often meditate upon them Have you recourse to them in straits Do you keep them up as the choicest things upon your heart upon which all your comfort depends as a man would keep the Key safe which opens to all his treasure Do you carry the promises as a bundle of Myrrh in your bosome Because this is the Key that gives you admission to the Blessings promised A man will keep his Bonds chary and will be often looking over them and considering them so are you meditating upon the promises Are they the rejoycing and delight of your Souls Do you keep them near and dear to you When alone do your hearts run upon them For a man may know his heritage by his musing and imagination When Nebuchadnezzar was alone Is not this great Babel which I have built for the honour of my Majesty He was thinking of his large Territories So if you have taken the testimonies of the Lord for your heritage your heart will be running upon them O what a happiness is it for God to be my God and my interest cleared up in eternal life and the great things of the Covenant Many times the flesh interposeth Psal. 144. 15. Happy is that people that is in such a case You will be admiring carnal excellency sometimes but then you will check your Souls Yea rather happy is that people whose God is the Lord. 5. If the testimonies of the Lord be your heritage then you will live upon them and make them the Storehouse from whence you fetch all your supplies as righteousness peace comfort and spiritual strength nay all your outward maintenance This will be comfort in straits strength in Duty provision for your Families There are two sorts of the Children of God either those that are in prosperity or those that are in want and both live on the Covenant A Child of God that hath a plentiful affluence of outward comforts yet he doth live upon God 1 Tim. 4. 5. To them that believe for every thing is sanctified by the word and prayer Though God hath supplied them with mercy yet they have their right all comforts and blessings owe their rise from the promise I take them immediately out of Gods hand from a God in covenant with me and so I use the Blessing and praise God otherwise if you look only to present supplies you live by sense not by faith Every one is to say Give us this day our daily Bread to fetch out his supplies from God every day rich men as well others when you see you have a right and liberty by Christ so Gods leave and Gods blessing go along with all by this means rich men live upon the Covenant I but chiefly in want the word quickned and strengthened him when he was in distress and want of all
them It is not arbitrary whether you will take the testimony of the Lord for your heritage or no. God cannot endure to be despised When Nabal despised Davids kindness I will cut off every one that pisseth against the wall so when the Lord hath made such an offer of himself and his Christ in Covenant and love hath gone to the uttermost to save and we turn back then snares and brimstone and an horrible tempest this shall be the portion of their Cup Psal. 11. 6 8. It would make a mans heart tremble to think of the Heirs apparent of the Land of Darkness that is wicked men God will give them their portion with hypocrites in everlasting Burnings therefore take heed of refusing this portion you can look for nothing but terrible things from God for his love is despised Well then go in Gods name and take hold of the Covenant Again this may be of use to press Believers to live answerable to such an heritage Am I an Heir of Heaven and so uncomfortable and dejected Can I have an interest in the Promises and be no more affected This returning upon our Hearts Rom. 8. 31. When the Apostle had spoken that we should be Co-heirs with Christ and laid forth the priviledges of the Covenant he concludes What shall we say to these things So Christians go home return upon your heart and say Have I an interest in him and live at such a low rate both for comfort and grace Do I walk in such a low and unsuitable manner Do I look upon this as the only sure heritage for my Soul Urge your heart with such Questions as these Doct. 2. The taking of Gods Testimonies for our heritage breeds joy and rejoycing in the heart Now this joy ariseth partly from the portion it self partly from the disposition of the Saints and partly from the dispensation of God 1. From the portion it self It is a portion that deserves to be rejoyced in it is so full and God cannot be possess'd without great joy A man cannot think of a little Pelf and worldly Riches that 's his own without some comfort and can a man think of these great things without comfort Consider both what we have in hand and hope and still 't is matter of joy In hand there 's reconciliation with God O to have God in amity with us Rom. 5. 1. If one have but a Great Man to his friend it comforts him that he hath such a prop and stay O but now to have God reconciled And then to have the care of Providence to have God engaged as a Father God caring for us to be under a Promise that he will never fail us till he hath brought us to Heaven And then to have Heaven kept for us those glorious things we rejoyce in the hope of the glory of God joy is pitched upon our hopes in many places something in possession and something in reversion this must needs breed a joy in our Soul Heb. 3. 6. The rejoycing of hope and Rom. 12. 12. Rejoyce in hope A Christian hath cause to rejoyce for what he hath in hand God's at peace with him he can go to him as a friend as a God in Covenant with him he is bound to provide for him as a Father and then at the end of all a glorious happiness that is to be enjoyed 2. It ariseth from the disposition of the hearts of Gods people partly from their esteem their faith their assurance they take it for their heritage they esteem it as their portion they believe it and reflect upon their own interest and all this causeth joy It comes from their esteem that which I esteem I will delight in Mat. 6. 21. Where the treasure is there will the heart be Affection follows esteem and above all the affection of delight A man may desire a thing that is nothing worth when he comes to enjoy it then he sleights it We are not acquainted with the imperfection of all worldly things until we come to enjoy them but delight that 's an argument of esteem the choicest affection And then it comes from Faith Many hear of such great promises but they hear like men in a Dream but now a Believer that hath a piercing sight that seeth the reality and truth of them his heart leaps within him Heb. 11. 13. It is said These all dyed in faith not having received the promises but having seen them afar off and were perswaded of them and embraced them When a man is perswaded of the truth the reality and goodness of the promise O his heart leaps they hugged the promises here 's a promise that will yield Glory Heaven and Happiness and all that I stand in need of Spiritual sight makes way for spiritual perswasion and spiritual perswasion for holy rejoycing that 's the order In whom believing we were filled with joy Faith is the immediate ground and that is the reason why carnal men do not feel such lively joy they do not believe it Then it comes too from assurance and reflection upon their own interest when they can challenge it as theirs when it is made over to them The rejoycing of Faith is not only good in common but propriety is a ground of rejoycing and delight is nothing but a complacency in our portion 1 Sam. 30. 6. David encouraged himself in the Lord his God 3. It comes from the dispensation of God for when we esteem the promises and delight in them then the Lord fills the heart with sweetness Rom. 15. 13. The God of hope fill you with all joy and peace in believing The Lord rewards delight with delight Thou shalt call the Sabbath thy delight in one place then presently thou shalt delight thy self there 's the promise There is a delight and rejoycing that is our duty and a delight and rejoycing that is Gods dispensation God loves to reward Grace with Grace Look as in a way of Judgment he punisheth sin with sin as when security is punished with sottish obstinacy and hardness of heart so it is a sweet mercy when Grace is rewarded with Grace when our delight in the promises is rewarded with a sweetness and tast of the promises Use 1. The portion of Gods Children and Religion is no dark gloomy thing The people of God have hidden joys As the Sun shines many times when it rains so though they be under affliction yet they have the shine of Gods face the comfort of Gods promises Let me shew the excellency of the spiritual heritage above the carnal A carnal heritage alas that 's a poor thing there is no strong consolation in it The comforts of wicked men are poor weak comforts they cannot comfort us in any affliction poor things soon overcome but to Gods people their heritage affords strong consolation in overcoming worldly Lusts in spoiling the relish of other pleasures overcoming worldly care and worldly sorrow in bearing us out in all afflictions nay the strength of
blind guesses Promises are the eruptions and overflows of Gods love he cannot stay till accomplishment but will tell us aforehand what he is about to do for us that we may know how to look for it Use 2. Is to exhort us to rest contented with Gods word and to take his promises as sure ground of hope I shall shew you how you should count it a word of righteousness what is your Duty and that first you are to delight in the promise though the performance be not yet nor like to be for a good while Heb. 11. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being perswaded of them they embraced them Oh how they hugged the promises at a distance and said in their hearts O blessed promise this will in time yield a Mâ—…siah Iohn 8. 56. Your father Abraham rejoyced to see my day and saw it and was glad Yâ—… hold the blessing by the root this will in time yield deliverance Heb. 6. 18. not only yield comfort but prove comfortable Psal. 119. 111. Thy testimonies I have taken fâ—… an heritage for they are the rejoycing of my heart For your Duty Secondly You are to rest confident of the truth of what God hath promised and be assured that the performance will in time be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11. 13. Faith is not a failable Conjecture but a sure and certain Grace Rom. 8. 28. We know that all things shall work together for good to them that love God So Psal. 140. 12. I know that God will maintain the Cause of the afflicted and the right of the poor There is a firm perswasion I know I shall find this to be a truth Men who are conscionable and faithful in keeping their word are believed yet being men they may lye Rom. 3. 4. Let God be true and every man a liar Every man is or may be a liar because of the mutableness of his Nature from interest he will not lye but he can lye If we receive the testimony of men the testimony of God is greater Surely God cannot deceive or be deceived He never yet was worse than his word Thirdly You are to take the naked promise for the ground of your hope however it seem to be contradicted in the course of Gods Providence when 't is neither performed nor likely to be performed 't is his word you go by whatsoever his dispensations be Many times there are no apparent evidences of Gods doing what he hath said yea strong probabilities to the contrary 'T is said Rom. 4. 18. That Abraham against hope believed in hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abraham had the promise of a Son in whom all the Nations of the Earth should be blessed but there was no appearance of this in Nature or natural hope of a Child both he and Sarah being old yet he believed 'T is an Antanaclasis an elegant Figure having the form of a contradiction he goeth upon Gods naked word Then Faith standeth upon its own Basis and Legs which is not probabilities but his word of promise Every thing is strongest upon its own Basis which God and Nature have appointed For as the Earth hangeth on nothing in the midst of the Air but there is its place Faith is seated most firmly on the word of God who is able to perform what he saith Fourthly This Faith must conquer our fears and cares and troubles Psal. 112. 7. He shall not be afraid of evil tidings his heart is fixed trusting in the Lord. He must fix the heart without wavering Psal. 56. 4. In God I will praise his word in God have I put my trust I will not fear what man can do unto me The force of Faith is seen in calming our passions and sinful fears which otherwise would weaken our reverence and respect to God Fifthly Above all this you are to glorifie God publickly not only in the quiet of your hearts but by your carriage before others Iohn 3. 33. Put to his Seal that God is true 't is not said Believed or professed but put to his Seal We seal the truth of God as his Witnesses when we confirm others in the faith and belief of the promises by our joyfulness in all conditions patience under crosses diligence in holiness hope and comfort in great streights Numb 20. 12. God was angry with Moses and Aaron because ye believe not to sanctifie me in the eyes of the Children of Israel We are not only to believe God our selves but to sanctifie him in the eyes of others as when the Thessalonians had received the word in much assurance in much affliction and much joy in the Holy Ghost The Apostle telleth them They were examples to all that believed in Achaia and Macedonia 1 Thess. 1. 5. The worthiness and generousness of our Faith should be a confutation of our base fears but a confirmation of the Gospel But we are so far from confirming the weak that we offend the strong and instead of being a confirmation to the Gospel we are a confutation of it Use 3. Is reproof to us that we do no more build upon this word of righteousness 1. Some count these vain words and the comforts thence deduced fanatical illusions and hopes and joys phantastical impressions Psal. 22. 7 8. All they that see me laugh me to scorn they shoot out the Lip they shake the head saying He trusted on the Lord that he would deliver him let him deliver him seeing he delighted in him Nothing so ridiculous in the worlds eye as trust or dependance or unseen comforts Ungodly Wits make the life of Faith a sport and matter of laughter 2. Some though not so bad as the former they may have more modesty yet as little Faith since they are all for the present world present delights present temptations With many one thing in hand is more than the greatest promises of better things to come 2 Tim. 4. 10. they have no patience Afflictions are smart for the present Heb. 12. 11. No affliction for the present seemeth joyous but grievous Yea they do not deal equally with God and man If a man promise they reckon much of that Qui petat accipiet c. They can tarry upon mans security but count Gods nothing worth They can trade with a Factor beyond Seas and trust all their Estates in a mans hand whom they have never seen and yet the word of the infallible God is of little regard and respect with them 3. The best build too weakly on the promises as appeareth by the prevalency of our cares and fears If we did take God at his word we would not be so soon mated with every difficulty Heb. 13. 5 6. Let your conversations be without covetousness and be content with such things as you have for he hath said I will never leave thee nor forsake thee So that we may boldly say The Lord is my helper I will not fear what man can do unto me There would be more resolution in trials more hardness
est Debitor saith Aquinas quia non est ad alia ordinatus reddit Debita nulla debet His Covenant doth inferr a Debt of Favour not of Justice We may challenge him upon his promise Psal. 119. 49. Remember the word unto thy servant upon which thou hast caused me to hope But God doth it not with respect to our work but his own promise In Covenants of Justice between man and man there is a proportion and correspondence between the Conditions on the one part and the other In the Covenant between God and us is a Deed of favour containing large Grants of Priviledges and noble Conditions upon terms and restipulations which had no proportion to the favours granted As if some Prince or Person of Honour should out of pure love to a poor mean Virgin that hath no Portion covenant to give her a rich Dowry and Joynture suitable to his own degree so doth God with us in the Covenant of Grace Ezek. 16. 8. Now when I passed by thee and looked on thee behold thy time was a time of love and I spread my skirt over thee and covered thy nakedness yea I sware unto thee and entred into a Covenant with thee saith the Lord God and thou becamest mine Jer. 31. 3. The Lord hath appeared of old unto thee saying Yea I have loved thee with 〈◊〉 everlasting love therefore with loving kindness have I drawn thee Indeed in the Covenant of Works Justice hath a greater predominant influence than Grace though in exact Justice God is not bound to remunerate us there neither Seventhly The Conditions in both Covenants were suitable to the ends and scope appointed In the first Covenant God would shew forth Justice in rewarding mans works and his own obedience Now what more suitable condition than works without the least indulgence in case of failing Gal. 3. 10. Cursed is every one that continueth not in all things which are written in the book of the Law to do them And what more suitable to shew forth Grace than the condition of Faith required by the Covenant of Grace Rom. 4. 16. Therefore it was of faith that it might be of Grace to the end the promise might be sure to all the seed not to that only which is of the Law but to that also which is of the faith of Abraham who is the father of us all So he would make it full of comfort to the Creature and honour to his Justice 2. The differences between these two Covenants First They differ in the ends both as to man and God First As to man The end of the first Covenant was to preserve and continue man in that happiness wherein it found him and in which he was created but the Covenant of Grace was for the reparation and restitution of mankind to that happiness which he had lost and from which he had fallen The Law saith to man in his best his pure and perfect estate Continue in it it speaketh to the innocent That they may continue in their original happiness The Gospel saith Be ye reconciled and renewed 2 Cor. 5. 20. Now then we are Ambassadors for Christ as though God did beseech you by us we pray you in Christs stead Be ye reconciled to God for it speaketh to the fallen and miserable it is a restitution of what was lost and redeeming us from misery and sin The one was made with man in statu instituto as he came out of Gods hand in his primitive integrity when he was a lively resemblance of God and his abilities for obedience not yet broken The other Covenant was made with him in statu destituto when at the worst sinful and wretched in his fallen estate disabled for obedience to God Rom. 8. 3. For what the Law could not do in that it was weak through the Flesh God sending his own Son in the likeness of sinful Flesh and for sin condemned sin in the Flesh. In the one there was perfect amity between the Confederates God and Adam and this Covenant was made for the continuance and standing thereof but there was enmity and distance between the Parties when the New Covenant was set afoot and this was to be taken away and the breach made up and therefore it is called a Covenant of Peace Isai. 54. 10. For the mountains shall depart and the hills shall be removed but my kindness shall not depart from thee neither shall the Covenant of my peace be removed saith the Lord that hath mercy on thee Secondly As to God In the one God is considered as a gracious and merciful Redeemer who being displeased with them for the breach of the first Covenant did enter into a new Covenant to shew the riches of his Grace and mercy Eph. 1. 6. Unto the praise of the glory of his grace wherein he hath made us accepted in the beloved Man fallen was not a suitable object of Gods love as man in innocency he was then lovely and an alluring object because of the beauty God had put upon him but now he was loathsome like an Infant in his blood and filthiness Ezek. 16. 6 7 8. When I passed by thee and saw thee polluted in thine own blood I said unto thee when thou wast in thy blood Live yea I said unto thee when thou wast in thy blood Live I have caused thee to multiply as the bud of the field and thou hast encreased and waxed great and thou art come to excellent ornaments thy breasts are fashioned and thy hair is grown whereas thou wert naked and bare Now when I passed by thee and looked upon thee behold thy time was the time of love and I spread my skirt over thee and covered thy nakedness yea I sware unto thee and entred into a Covenant with thee and thou becamest mine saith the Lord. Therefore God had a different end as to himself The Glory of his creating bounty was the end in the old Covenant the Glory of his redeeming Grace and pardoning mercy was the end in the new Covenant shewed in the recovery of lost sinners In the one he intended the advancement of those Attributes that were known to man by the law and light of Nature as Wisdom Power Goodness Bounty and Justice Psal. 8. 9. O Lord our Lord how excellent is thy name in all the earth The end of the Covenant of Grace was to set forth redeeming mercy Rom. 5. 22. That as sin hath reigned unto death even so might Grace reign through righteousness unto eternal life through Iesus Christ our Lord. If the Creature had never been in misery mercy had never been known and Grace had not been so glorious as in giving Christ. All the natural Attributes of God receive a new lustre in Christ. 2. They differ in their nature The Covenant of Works stood more by Commands and less by Promises but the Covenant of Grace standeth more by Promises and less by Commands therefore called the Promise Gal. 3. 18. For if the inheritance be
of the law it is no more of promise but God gave it to Abraham by promise The Commands and Promises were not commensurate There was not a promise in that Covenant for every command of the Law of Nature but in the Gospel God promiseth what he requireth In the Covenant of Works Justice is the Rule of Gods dealing for though he entred into that Covenant and promised a reward out of Grace yet being entred into it Justice holdeth the Ballance and weigheth the works of men and giveth to every man according to his works what is due to him Rom. 2. 6 7 8. Who will render to every man according to his deeds to them who by patient continuance in well-doing seek for life and glory and immortality eternal life But unto them that are contentious and do not obey the truth but obey unrighteousness indignation and wrath c. But the rule of Gods dealing in the new Covenant is grace The Covenant of works was more independent on God and grace without man and more dependent on man and grace within himself In it man was left to stand by his own strength to be justified upon his own righteousness God having furnished him with a stock at first or a sufficiency of power to keep that Covenant But the Covenant of grace findeth us without strength therefore we are kept in dependance upon another Psal. 89. 13. I have laid help upon one that is mighty And Phil. 4. 13. I can do all things through Christ which strengtheneth me Man was to keep the first Covenant but here in effect the Covenant keepeth us 1 Pet. 1. 5. Who are kept by the power of God through faith unto salvation Jer. 32. 40. And I will make an everlasting Covenant with them that I will not turn away from them to do them good but I will put my fear in their hearts that they shall not depart from me Thirdly In the terms Unsinning obedience is the Condition of the Covenant of works The Covenant of works is wholly made void and the promise thereof of none effect by any one sin without any hope of cure or remedy Once a Sinner and for ever miserable as the Angels for one sin were thrown down from Heaven and reserved in Chains of darkness unto the judgment of the great day Jude 6. It admitteth of no such thing as repentance neither doth it offer any provision for such it speaketh much to the whole nothing to the sick it maketh a promise to the righteous but none to Sinners But the Covenant of grace is otherwise Matth. 9. 13. I will have mercy and not sacrifice for I am not come to call the righteous but sinners to repentance Acts 5. 31. Him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel and forgiveness of sins Every failing doth not make void the Covenant no not every grosser fault Psal. 89. 33 34. Nevertheless my loving kindness I will not utterly take from him nor suffer my faithfulness to fail My Covenant will I not break nor alter the thing that is gone out of my lips The first Covenant is an uncomfortable Covenant to a Sinner and can be only comfortable to a perfect righteous person for in case of the least failing it speaketh nothing but wrath and the curse But the Covenant of Grace is comfortable to Sinners it offereth pardon to them As to the first Covenant it is impossible to be fulfilled by man in the state of corruption Rom. 8. 3. What the Law could not do in that it was weak through the flesh Since the day that Adam fell never did nor could any man fulfil this Covenant Well then the demands of this Covenant cannot be satisfied without a continuation in all things written therein in height of exactness and perfection But the Gospel admits of a sincere uniform obedience as perfect 2 Cor. 8. 12. But if there be first a willing mind it is accepted according to that a man hath and not according to that he hath not There is a merciful lenity as to acceptance though the Rule is as strict Mal. 3. 17. And they shall be mine saith the Lord of Hosts in the day when I make up my Iewels and I will spare them as a man spareth his own Son that serveth him Use 1. Then enter into this Covenant You have no benefit by it till you personally enter into the Bond of it The Covenant of works was made with man generally universally considered with Adam as a publick person representing all his Posterity but the Covenant of Grace is made with man particularly and personally considered and his consent is expresly required or else it can convey no benefit to us That was a Law and so did bind whether man did consent or no. This is a priviledge Christ draweth to consent to him doth not force us against our will Iohn 1. 12. But as many as received him to them gave he power to become the sons of God even to them that believe on his name Will you owne him as the Son of God and Redeemer of the World Every man must consent for himself The effects of the first Covenant are uncomfortable for the present the spirit of bondage Heb. 2. 15. And deliver them who through fear of death were all their life time subject to bondage But dreadful hereafter Iames 2. 13. He shall have Iudgment without mercy When none to mediate for them they have to do with Justice strict Justice The least sin is enough to ruine you it will pass by no transgression remit no part of your punishment it will have satisfaction to the utmost farthing admits of no pardon no Advocate regardeth no tears What Justice can give you that you may look for If Justice speak no good promise no good you are to look for none for Justice doth all in the Covenant under which you stand Psal. 130. 3. If thou Lord shouldest mark iniquities O Lord who shall stand What you may claim as a due Debt that you may look for that Covenant gives no gift Oh then give the hand to the Lord. 2 Chron. 30. 8. But be ye not stiff-necked as your fathers were but yield your selves to the Lord and enter into his sanctuary which he hath sanctified for ever and serve the Lord your God Receive Gods condition Acts 9. 6. Lord what wilt thou have me to do You have not leave to chuse and refuse Use 2. Let us bless God and admire his grace in bringing about this new Covenant 1. Man irreparably had broken the first Covenant fallen from his state of life so that all the world is lost under guilt and a curse Rom. 3. 19. That every mouth may be stopped and all the world may become guilty before God 2. Upon this fundamental breach the Lord was acquitted and absolved from the promise of life in this way of works for man could never stand in that Court Rom. 8.
stays the working of the boiling Pot so these sober thoughts of Gods Justice and Judgment may abate the fervours of youthful lusts When you are pampering the flesh letting loose the reins to all wanton desires go on in them there 's a righteous God Men harden themselves by two things by God's patience for the present and thoughts of his mercy for the future 1. By Gods patience for the present When God doth not strike but withholds his hand Psal. 50. 21 22. These things hast thou done and I kept silence but I will reprove thee and set them in order before thine eyes Christians patience and forbearance is not absolute remission and forgiveness God may give you a long day and yet reckon with you at last Rom. 9. 22. He endureth with much long-suffering the Vessels of wrath fitted to destruction Mark there 's suffering long-suffering and much long-suffering and yet Vessels of wrath fitted for destruction God suffered Cain to live as a man reprieved so you may be reprieved He deals with ungodly men as David with Ioab and Shimei he would not acquit them yet forbare them and gave order to Solomon to put them to death your doom may yet be dreadful Christians bethink your selves there is a Sentence in force and there is but a slender thred of a frail life between you and execution but a step between you and death and will you adde sin to sin and heap up more wrath and condemnation to your selves Alas you are but in the state of condemned Malefactors and will you roar and revel as some desperate Wretches in the Gaol between condemnation and execution There is but cold comfort in this to be rescued and to be afterwards executed and therefore remember God may forbear those whom he will not pardon I and his anger is most sharp after patience is abused and most speedily when you begin to reckon the worst is over Luke 12. 20. Thou fool this night shall thy soul be required of thee 2. Men please themselves that they shall do well enough because God is merciful and so they fancy a God all of honey and sweetness God is just as well as merciful I but his Justice may be a friend can you claim that Justice 1 Iohn 1. 9. If we confess our sins he is faithful and just to forgive us our sins When we with remorse and humble penitence go and confess them before the Lord then Justice is our friend It is not your friend until you be in Christ Rom. 8. 1. There is no condemnation to them that are in Christ Iesus Why but am not I in Christ am not I baptized in his name Then I say again there are none in Christ but those that come in in the New Covenant way for him hath God set forth through faith in his blood Rom. 3. 2 3. If we hope we believe in Christ if we do then let me say one thing more There are none come in the New Covenant way that do allow themselves in any known sin and therefore the Justice of God still remains upon you I prove this latter thus He that transgresses in one point is guilty of all therefore so speak and so do as they that shall be judged by the Law of liberty Iames 2. 10 11 12. There are some that have Judgment without mercy and others that shall be judged by the Law of liberty He that allows himself to break with God in any one thing shall not be judged by the Law of liberty but shall have Judgment without mercy Therefore take heed you will have double condemnation if you love darkness rather than light that is if you allow your selves in sinful courses and turn your back upon the Grace and mercy God offers in Christ. 2. Here 's for the comfort of the godly God is just But to you also he will be merciful all his dispensations to you are Justice and Mercy mingled Psal. 116. 5. Gracious is the Lord and righteous yea our God is merciful Not all Mercy and no Justice nor all Justice and no Mercy but so just that we may not offend so merciful that we may yet hope in him Psal. 25. 8. Good and upright is the Lord therefore will he teach Sinners in the way He is good therefore will direct you he is righteous therefore we must take his direction Nay Justice and Mercy are both for you You must not apprehend as if Mercy were for you and Justice against you No no the Justice of God is made your friend that Attribute which is most terrible in God is the pawn and pledge of thy salvation The grand enquiry of all the great Rabbies and Sophies of all the world was this How Justice should be made a friend It cannot be put out of our mind but that God is just and an Avenger of the Sinner but he is faithful and just 1 Iohn 1. 9. Just in justifying those that believe in Christ. You have a double claim and holdfast on God you may come to either Court before the Throne of his Grace and Tribunal of his Justice for there Christ interposed and satisfied the Justice of God Here the great scruple of Nature is solved that is how the Justice of God should be made our friend Nay when you are fainting and discouraged with the scorns and neglect of the World Heb. 6. 10. The just God will reward your work and labour of love which ye have shewed toward his name It may be vain in the world but not vain in the Lord 1 Cor. 15. 59. Therefore be cheerful in your service Men are not Pay-masters but God It is a noble spirit to look for it hereafter a base spirit to look after it here They have their reward saith Christ. And then against wrongs and injuries we meet with here the just God who as he will do us no wrong himself so he will not suffer others to do us wrong without punishing of them Psal. 103. 6. The Lord executeth righteousness and judgment for all that are oppressed He pities the afflictions of them that suffer unjustly and will execute Judgment for them Mark First from his pity then from his justice First From his pity Iudg. 10. 16. His soul was grieved for the misery of Israel And 2 Kings 14. 26. And the Lord saw the affliction of Israel that it was very bitter and he saved them But how much more will he pity those that are unjustly oppressed by mens hands Acts 7. 33 34. I have seen I have seen the affliction of my people and I have heard their groaning And Isai. 63. 9. In all their affliction he was afflicted and the Angel of his presence saved them in his love and pity he-redeemed them Therefore if we look upon the compassions and pities of God this may comfort us in all wrongs and injuries Then out of hatred to oppression Psal. 11. 7. The righteous Lord loveth righteousness his countenance doth behold the upright So again
disobedience Surely there is no doubt in all this because they are revealed by God who is the supreme and original Truth and who neither is nor can be deceived for Gods understanding is the rule and measure of all other truths nothing is true but what is constant to his knowledge And he cannot deceive us that will not agree with the goodness of his Nature and love to Mankind therefore he is called God that cannot lie Tit. 1. 2. Secondly In making good God hath given us the most solemn assurance Heb. 6. 17 18. God willing more abundantly to shew unto the Heirs of promise the immutability of his counsel confirmed it by an Oath that by two immutable things in which it was impossible for God to lie we might have strong consolation He hath demitted himself to the terms of a Covenant given us a Seal Rom. 4. 11. And he received the sign of Circumcision a seal of the righteousness of faith Pledge 2 Cor. 1. 22. Who hath also sealed us and given the Earnest of his Spirit in our hearts He hath stood upon his truth above all things Psal. 138. 2. I will worship towards thy holy Temple and praise thy Name for thy loving kindness and for thy truth for thou hast magnified thy Word above all thy Name One part of the Word verifieth another in one part you have the promise in another the accomplishment the great promise of sending Christ Heb. 10. 5 6 7. Wherefore when he cometh into the world he saith Sacrifice and Offering thou wouldest not but a Body hast thou prepared me In burnt Offerings and Sacrifices for sin thou hast had no pleasure then said I Lo I come to do thy will O God He would not go back being willing to keep the promise afoot It was on our part a hand Writing against us in testification of our guilt and need of expiation but on Gods part an Obligation of Debt to pay our ransome Still he accomplisheth promises in the return of prayers and though the great payment be in the other World yet here God remembreth us still accomplishing the intervening promises and giving proof of his truth So that they that are acquainted with his Name will never distrust him Psal. 9. 10. They that know thy name will put their trust in thee for thou Lord hast not forsaken them that seek thee They that have known his way and the course of his dealings will have a confidence in him Prop. 5. They that would receive the Word as the Word of God must be soundly convinced of and seriously consider this righteousness and faithfulness in the Testimonies which he hath commanded for till then the Word worketh not on them 1 Thess. 2. 13. For this cause also thank we God without ceasing because when ye received the Word of God which ye heard of us ye received it not as the word of men but as it is in truth the word of God which effectually worketh also in you that believe And till then they are but customary Christians and can never rightly believe nor obey Iohn 4. 42. Now we believe not because of thy saying for we have heard him our selves and know That this is indeed the Christ the Saviour of the world First their Faith depends on the common Tradition or the testimony of the Church afterwards on the sure ground of the Word it self in which they find such clearness and efficacy that they cannot but yield to God The authority of man is nothing to it when our Faith is bottomed on a surer ground the authority of God speaking in his Word 1. There must be sound conviction or belief of this This is called The acknowledgment of the truth Tit. 1. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Col. 2. 2. The riches of the assurance of understanding to the acknowledgment of the mystery of God and of the Father and of Christ. An assurance that God will keep touch with me that he will not delude me in the terms propounded in the Gospel This full perswasion of the truth of Gods Testimonies we must all aim at and seek after The assurance of my interest and my salvation is another thing and yet that I am not to neglect but with this I am to begin 2. There must be serious Consideration for that improveth all truths and maketh them active and effectual Gods Complaint of his people is That they will not consider Isai. 1. 3. The Oxe knoweth his Owner and the Ass his Masters Crib but Israel doth not know my people doth not consider They do not lay truths in the view of Conscience Food without mastication and chewing nourisheth not A thing not considered doth profit as little as if not believed as a forgetting God is a kind of denying of him Seriously then debate it with your selves You must consider the authority of God Authority is that right which a Superior hath to prescribe to such as are under him Doth God usurp upon you when he giveth you a Law or hath he left you in the dark that you do not know whether this be his Law yea or no Are there no strictures of his Majesty in the very oeconomy and frame of it Can any but a God speak at such a rate And for his Justice hath he commanded any thing to your hurt No it is all for thy good Deut. 6. 24. And the Lord commanded us to do all these Statutes to fear the Lord our God for our good always And for his Truth Men may deceive and be deceived and though they often speak truth they do not always so but God seeth by his own light not by discourse but vision Truth is his Nature from which he can no more swerve than from himself and what need he court a Worm and flatter us Thus should we urge our hearts Use 1. Let us owne and improve the Word as a righteous and faithful Word which God hath commanded for our good 1. Owne the authority of it It is not an arbitrary thing the Truths revealed imply a command to believe them the Duties required imply a command to obey them Mat. 17. 5. This is my beloved Son in whom I am well pleased hear ye him God hath commanded us to hear Christ to believe in his name to love one another 1 Iohn 3. 23. And this is his Commandment That we should believe in the name of his Son Iesus Christ and love one another as he gave us Commandment As we value his Word and would one day see his face with comfort we should bind his precepts upon our hearts Say to thy soul As thou wilt answer it to God another day take care of this 2. Owne and improve the righteousness of his Testimonies Man having a total and absolute dependance upon God God might govern us in what manner it pleased him for it is just That one may do with his own what he will Matth. 20. 15. But what hath the Lord required of thee but to love him
by Iudgment understand Wisdom and Prudence the Word will sometimes bear that sense Micah 3. 8. But truly I am full of power by the Spirit of the Lord and of Iudgment c. As we say a man of Judgment for an Understanding Person In this sense According to thy Iudgment will be As thou thinkest fit but surely Iudgment here is to be understood in the notion of his Covenant or the Rule according to which he judgeth of men for it is one of the Terms by which the word is expressed Iudgement is sometimes put for the Covenant of Works or his strict renumerative Justice David declineth it under this notion Psal. 143. 2. Enter not into Iudgment with thy servant O Lord. And this is called by the Apostle Iudgment without Mercy Iam. 2. 13. Sometimes for the Covenant of Grace and free promises of God or that merciful right which he hath established between him and his People wherein God acteth as an Absolving and Pardoning Judge Of this see verse 132. And of this the Prophet speaketh Isa. 1. 27. Zion shall be redeemed with Iudgment that is by his Mercy promised according to his Judgment David desireth to be Quickned From thence observe Doctrine III. That Gods Mercy and Loving-kindness manifested and impledged in the Promises of the Gospel doth notably incourage us to ask help from him You have heard what incouragment we have by the Loving-kindness of God Now what we have over and above that by his Iudgment I. Quickning and Enlivening Grace is promised in the new Covenant 1. In General From the general undertaking of the Covenant The Covenant of Grace differeth from all other Covenants in the World because every thing that is required therein is also promised and therefore 't is called The Promise Gal. 3. 18. because God hath promised both the Reward and the Condition Faith and Perseverance therein as well as Righteousness Pardon and Life The new Heart to bring us into the Covenant and the continual assistance of Grace to keep us in that Covenant And so it differs from the usual Covenants that pass between man and man Among men each Party undertaketh for and looketh after his own part of the Covenant but leaveth the other to look to his Duty and his part of the ingagement But here the Duties required of us are undertaken for by him that requireth them No man filleth his Neighbours hand with any thing to pay his Rent to him or enableth him to do what he hath covenanted to do But God filleth our hand with a stock yea more than a stock of Habitual Grace with Actual Influences to draw forth habits into Act and doth with strength so far enable us to perform every commanded Duty that in the performance thereof we may be accepted Ezek. 36. 26 27. God owneth there not onely the Principles of Acting but also the Excitement of these Principles yea the very Act it self He hath undertaken to infuse the Principle and stir up the Acts and Exercise of it I will cause you to walk in my Statutes So Ier. 32. 39 40. And I will give them one heart and one way that they may fear me for ever for the good of them and of their children after them and I will make an everlasting Covenant with them that I will not turn away from them to do them good but I will put my fear in their hearts that they shall not depart from me Besides Converting Grace superadded influences It differeth from the Covenant of Works that had more of a Law and less of a Promise there was a promise of Reward to the Obeyer but no promise of giving Obedience God indeed gave Adam a stock of Habitual Grace but no promise of Assisting Grace There Man was to keep the Covenant here in effect the Covenant keepeth us Ier. 32. 40. And indeed therein lyeth the exceeding graciousness of the Covenant of Grace that God undertaketh for both parties and worketh in his people all that is required for entring into and keeping this Covenant with him 2. In Particular This part of actual influence which is more especially called Quickning is promised in the Covenant of Grace for the Covenant concerneth mainly the Life of Grace the care of which he hath taken into his own hands not to lay it down till it be perfected in the life of Glory And therefore alloweth his Children to repair to him when their life is any way enfeebled or decayed So that besides that the general undertaking of his Covenant will warrant such a plea his particular promises of Preserving and Restoring our Life will embolden us to ask quickning For with respect to his Judgment or Covenant-ingagement God is called The God of our life Psal. 42. 8. And The strength of our life Psal. 27. 1. The care of life Bodily Spiritual and Everlasting lyeth upon him By vertue of the Covenant he hath undertaken to keep it feed it renew it in all the decays of it till we be possessed of the Life of Glory II. The Advantage we have from this Promise We have a double Argument not onely from Gods Mercy but his Truth Both which do assure us that God is not onely easie to be intreated but bound and tyed by his own free condescension His Loving-kindness sheweth that he may do it for us his Judgment that in some part he will do it He is not onely inclined but obliged which is a new ground of Hope His Promise in the New Covenant inferreth a debt of Favour though not of Justice when God hath bound himself by promise both his Mercy and Fidelity are concerned to do us good We have not onely the freeness of Gods love to incourage us but the certainty of his help ingaged in the Promise God inviteth men to him by his Grace and ingageth his Truth to do them good The Nature of God is one incouragement he is wonderful ready to do good but in his Covenant he hath established a right to Believers to seek his Mercy so that all is made more sure and comfortable to us Use. Is to encourage the People of God when they miss his help in the Spiritual Life to lay open their Case to God The thought of strict Justice striketh us dumb there is no claiming by that Covenant but the remembrance of this Merciful Right or Judgment should open our Mouthes in Prayer and loosen our Tongues in acquainting God with our case Lord I want that Life and Quickning which thy promises seem to speak of You may do it with the more confidence for these Reasons First Consider the Tenour of this Judgment or the Terms thereof The mildness of the Court in which you plead 't is not a Covenant of Justice but of Favour in it Grace taketh the Throne not Justice The Judge is Christ The Law according to which Judgment is given is the Gospel our Plea is Grace not Merit The Persons allowed to plead are penitent Sinners Yea they are not
light Affliction which is but for a moment worketh for us a far more exceeding and eternal weight of Glory while we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal He that hopeth for nothing from God will soon fall off from him and yield to fainting discouragements their hearts are turned off and perverted but when we hope we do with Patience submit to the Cross What troubles will not they undergo that expect undoubtedly their speedy ending in everlasting and endless Bliss and Happiness If God hideth his Face that raiseth a storm Psal. 43. 5. Why art thou so disquieted O my Soul still hope in God Casting Anchor upon the Rock as the crying Child falls asleep with the Teat in his mouth or when God delayeth the performance of what is promised Prov. 13. 12. Hope deferred maketh the heart sick Expectation is a tedious thing as smoak to the eyes and vinegar to the teeth an ordinary messenger sent on a trifling Errand Now Rom. 8. 15. If we hope for that we see not then do we with patience wait for it 1 Thes. 1. 3. And patience of hope in our Lord Iesus Christ. Is a Title nothing before Possession 'T is not a matter of debt Or is it the fear of approaching death which is the King of Terrors Prov. 14. 32. The wicked shall be driven away in his wickedness but the righteous hath hope in his death The Wicked being arrested by Death is hurried away into Hell but the Righteous dismisseth his Soul into his Redeemers hands Never more chearful than when our confidence in Gods Mercy is most put to Trial. Secondly Here is the Profession of his Obedience I have done thy Commandments Here is I. The Object thy Commandments II. The Act of Duty done I. The Object thy Commandments quia tua therefore kept them because they are thine things thou hast given in charge Men were ready to perswade or threaten him out of his Duty II. The Act of Duty done thy Commandements The Act of Duty to Do noteth the substance of the Act or Omission The doing things Commanded by eschewing things Fordidden 3. The Manner of doing out of knowledge of Gods Command and Conscience of obeying it to his Glory and our Salvation Now saith David I have done it Implyeth I have not only Care and Conscience but Strength and Ability in some measure to do thy Will But is not this Plea a proud Word for a Creature to say I have done thy Commandments Who can thus say and aver it to the face of God Ans. There is a Twofold keeping or doing of the Commandments Legal and Evangelical 1. Legal When we do them so exactly as is answerable to the Rigor of the Law and the Rule of strict Justice doth require which exactness is when our Obedience is Universal in every Point when every thing Commanded by God is done by us without failing in one point Gal. 3. 10. Cursed is every one that continueth not in all things written in the book of the law to do them 1. In all things and that 2. Continually in respect of time from the first minute of our birth till our dissoution one failing in thought at any time casteth off our Plea 3. Full and Compleat in respect of the degrees and measure of Obedience with the utmost Intention and Affection of the heart which the Scripture expresseth by all the Heart and all the Soul In this sense never man was able to keep the Law save only the first Adam in innocency and the second Adam Jesus Christ and therefore according to this Rigor there is no hope for us one sin once committed would undo us for ever as it did the Apostate Angels 2. Evangelical according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and moderation of the Gospel that is when we do the Commandments according to those terms of Grace which God offereth to us in Christ that doth as to Obedience mitigate the Rigor of the Law in two things 1. It granteth a Pardon of Course to some kind of sins 2. Accepteth of Repentance after any the most hainous sin committed 1. It granteth a Pardon of Course to some kind of sins as sins of infirmity either of Ignorance which if we had known we would not have committed or sins of suddain surreption which escape without our observing of them or sins of violent Temptation which by sudden assault sway against the right Rule before we have time to weigh both it and our selves or in cool Bloud to think what we are a-doing Such as do not arise out of any evil purpose of the Mind but out of humane Frailty and from which we shall never be free as long as we live in this Body of Corruption Rom. 7. 24. Paul groaneth under these relicks when what we have done is not out of deliberate consent giving way to the growth and reign of Sin Rom. 6. 14. For sin shall not have dominion over you non dixit non sit sed non regnet inest peccatum cum perpetras regnat cum consenseris saith Austin When we give Obedience to it freely willingly yield up our selves to be Servants of it then Sin Reigns Therefore he doth not say let not Sin be in you or Tempt you or please you but let it not Reign in you 'T is a misery to be Tempted a snare to be delighted and a forfeiture or renouncing the Grace of the Covenant to give up our selves to the full sway of it 2. The Gospel doth herein moderate the Rigor of the Law because it leaveth a Sinner a way and means of Recovery Namely by Repentance and Faith in Jesus Christ and upon Repentance giveth him a Pardon Matth. 9. 13. Remission or Forgiveness is a Priviledge of the New Covenant the Law knoweth no such matter Ezekiel 18. 21. 22. But if the wicked shall turn from all his sins that he hath committed and keep all my statutes and do that which is lawful and right he shall surâ—…ly â—…ive and not die all his transgressions that he hath committed they shall not be mentioned unto him Well then this is to be understood in the Gospel sense 't is the Plea of a Man Justified freely by Gods Grace and one that is Sincere and Upright for the Main One that had received Grace to be Faithful though not without his Infirmities and did not make a practice to live in any known sin against Conscience Secondly We now come to shew the Connexion between these two I. None can and do rightly hope for Salvation but they that keep the Commandments II. None do and can keep the Commandments but they that hope for Salvation I. None can and do rightly hope for Salvation but they that keep the Commandments that will appear to you 1. Partly Because God hath by a wise Ordination conjoined Means and End and offered the
it That is one Lesson God hath been teaching his People in all Ages that Salvation belongeth unto the Lord they must take their Deliverance out of his hands He sits at the upper end of Causes and saveth his People when he will and how he will and by what means he will and till he take their cause in hand how sadly do the most hopeful attempts and expectations miscarry for to give Salvation is a Divine Property given to no Creature and must not be usurped by them looking to man is the readiest way to miscarry 2. It implyeth a dependance upon his fatherly Care and powerful Providence and a perswasion that he will guide us unto Heaven in a way that is most convenient for us The great Cause of Gods Anger against his People in the Wilderness was because they believed not in God and trusted not in his Salvation Psal. 78. 22. He had undertaken to bring them into Canaan but they mistrusted his Conduct either that he had not power enough or enough Fatherly Love and Care to do it and therefore his Wrath was kindled against Iacob and his Anger was hot against Israel and so do they greatly dishonour and provoke God by their distrust who do not believe that God will bring them out of every streight in a way most conducing to his own Glory and their welfare Now Gods Children are so satisfied in his Conduct that in their worst Condition they can cheerfully depend upon God and look and long for salvation from him Hab. 3. 18. I will joy in the Lord I will rejoyce in the God of my Salvation Luk. 1. 47. My spirit doth rejoyce in God my Saviour They are satisfied in his Love and Power Psal. 13. 5. But I have trusted in thy mercy my heart shall rejoyce in thy Salvation 3 Holy Desires vented in Prayer there we express and act our Longings Words are but the Body of Prayer but Desires are the Life and Soul of it The Children of God are described once and again to be such as love his Salvation Psal. 40. 16. Now there are but two Acts of Love Desire and Delight the one concerneth the Object as future the other as present either to Faith or to Sense they rejoyce in it as present to Faith in the Promise as well as when they enjoy it But the Desire we are now upon this is vented in Prayer there they express their Vehement Longings for his Salvation Psal. 35. 3. Say unto my Soul I am thy Salvation Gods saying is doing He speaketh by his Providence and this is that the Saints long for they plead with him Psal. 119. 94. I am thine save me for I have sought thy precepts 4. It expresseth waiting Gods Leisure and submission for the kind time and means of Deliverance Lam. 3. 26. 'T is good to hope and quietly wait for the Salvation of God They continue looking and waiting Isa. 30. 18. Blessed are all they that wait for him We must wait in the middest of manifold disappointments when Means miscarry 't is in his power to rescue his People from the greatest dangers and hath a Prerogative to save and deliver those whom Reason and Probability have condemned and given over for lost As the Israelites Exod. 14. 13. Stand still and see the Salvation of God They were enclosed the Mountains on each side the Egyptians behind the Sea before yet what cannot the Salvation of God do There is an holy obstinacy in Faith trusting him in all dangers Nay when God himself appeareth as an Enemy cutting off our Hope and hewing and hacking at us yet we must wait upon him all strokes come from the hand of God and no wound given by himself is above his own cure Iacob when he fainted was forced to interrupt his speech and utter this Ejaculation Gen. 49. 18. I have waited for thy Salvation O God! In short God hath ways of deliverance more than his People know of and can save his own when they count their case desperate Psal. 68. 20. He that is our God is the God of Salvation and the issues from death belong unto him The escapes from Death and imminent destruction II. The Reasons and Incouragements of looking and longing for Gods Salvation 1. God hath bound himself by Covenant as our God 't is his Covenant Stile to be the God of our Salvation Psal. 68. 19 20. in the one Verse he is called the God of our Salvation in the other 't is said he that is our God is the God of Salvation If he be the God of salvation he will be the God of our salvation for whatever God is in himself that in the Covenant he will be to his People you shall see the blessing of his People is inferred out of his Title Psal. 3. 8. Salvation belongeth to the Lord thy blessing is upon thy people Selah If God can save and the salvation be a blessing to his People he will save them and deliver them 't is true this Title doth mainly concern our Eternal Salvation but the conduct of his Providence by the way is aimed at in the Covenant as well as our entrance into Heaven at the end of the Journey Promises relating to Temporal things are put into the Believers Charter but the dispensing thereof is left in the hands of their Wise and Tender Father Now Temporal Deliverance being a part of our Charter if it be not alwayes performed 't is not for want of Power or Truth but out of Wisdom and Love God doth what is most convenient for us 't is in a Wise Hand if it be good for me I shall have it Now this is a mighty incouragement to look and long for Gods salvation he shall have the stateing of it for Time Means and Kind of Deliverance but we must look for it 2. We must look to God for Deliverance because he is every way able and fitted and furnished to make good his Covenant-undertaking He hath Power enough Wisdom enough and Love enough 1. Power enough 1 Sam. 14. 6. There is no restraint in the Lord to save by many or by few The same supported Asa 2 Chron. 14. 11. The same supported the three Children Dan. 3. 17. Our God whom we serve is able to deliver us out of the fiery furnace Now a Desire is mightily quickned by this Confidence God hath promised to do what is good and 't is in the power of his hands to do this for us 2. He hath Wisdom enough to bring it about in such a way as may be most for his Glory 2 Pet. 2. 9. The Lord knoweth how to deliver the godly out of Temptation 'T is an Art he is versed in how to distinguish between his People and their Enemies to bring it about so as may be most for his Glory What is the usual work of Providence but to give salvation according to his Covenant in such a way as the beauty of his providence may be seen the patience and Faith
of these things This is the Assurance of Faith spoken of Heb. 10. 22. I know I shall find this to be a Truth Men are Conscionable and faithful in keeping their Word much more God who can neither deceive nor be deceived 2. You are to delight in the promise though the performance be not yet nor like to be for a good while neither performed nor likely to be performed Heb. 11. 13. They saw them afar off and yet being perswaded of these things they embraced them And Ioh. 8. 56. Abraham saw my day and was glad You hold the Blessing by the root where you have the promise Heb. 6. 18. 3 You are to take the naked promise for a ground of your hope however it seem to be contradicted in the course of his providence 't is his Word you are to go by and stand by and according to which you must interpret all his Dispensations 'T is said Rom. 4. 18. That Abraham believed in hope against hope When Faith dependeth upon God naked Word then it standeth upon its own Basis and proper Legs every thing is strongest in its props and pillars which God and nature hath appointed for it He hangeth the Earth upon nothing in the midest of the Air but there is its place So Faith standeth fast upon his Word who is able to perform what he saith 4. This Faith must conquer our Fears and Cares and Troubles Psal. 112. 7. He shall not be afraid of evil tydings his heart is fixed trusting in the Lord. And Psal. 56. 3 4. In God I will praise his word in God have I put my trust I will not fear what man can do unto me The force of Faith is seen in calming our passions and sinful Fears or else it is but a Notion and our Reverence and Respect to God will be weakened by it 5. When Faith hath done its work in the quieting of our own hearts you must glorifie God in your Carriage before others Ioh. 3. 33. Put to his Seal that God is true that is when we confirm others in the faith and belief of the promises by our joyfulness in all Conditions Patience and Contentedness under the Cross Diligence in Holiness Hope and Comfort in great streights You shall see Numb 20. 12. that God was angry with Moses and Aaron because they believed not to sanctifie him in the eyes of the Children of Israel We are not only to believe in God our selves but to sanctifie him in the eyes of others As the Thessalonians by receiving the Word in much Affliction much Assurance and Joy in the Holy Ghost were Examples to all that believed in Achaia 1 Thes. 1. 5 6 7. Thus we should do but how few do thus believe Some count these vain words and the Comforts thence deduced Fanatical illusions or Fantastical impressions nothing so ridiculous in the Worlds Eye as Trust and dependance on unseen Comforts Psal. 22. 8. He trusted on the Lord that he should deliver him let him deliver him seeing he delighted in him Ungodly Wits make the life of Faith a sport or matter of Laughter Some have more modesty but as little Faith they are all for the present World 2 Tim. 4. 9. present delights please them but present Temptations altogether unsettle them Heb. 12. 11. cannot bear present smart nor despise the present World Rom. 8. 19. any thing in hand is more than the greatest promise of better things to come they do not deal equally with God and man if man promise they reckon much of that but cannot tarry upon Gods security count his promise little worth they can trade with a Factor beyond Sea and trust all their estate in a mans hand whom they have never seen and yet the Word of the infallible God is of little respect with them The best build too weakly upon the promise as appeareth by the prevalency of our Cares and Fears Heb. 12. 4 5 6. If you did take God at his Word you would not be so soon Mated with every difficulty there would be more resolution in Trials more hardiness against ttoubles A man may boldly say the Lord is my helper I will not fear what man can do unto me If we had Faith to believe it it would more effectually quiet our hearts and minds in all our streights necessities and perplexities it would calm our desires and fears we would not desire the best things of the World nor fear the worst SERM. CLXXXVIII PSALM CXIX VER 174. I have longed for thy Salvation O Lord and thy law is my delight WE now come to the second Acceptation of the Word Salvation as it implyeth Eternal Salvation and so the Points are two Doctrine I. That we should vehemently Long and earnestly Wait for Eternal Life Doctrine II. That we should not only Long for Salvation but delight in the way which leadeth us to it For the first Point That Longing for Salvation is the Duty and Property of Gods Children The Reasons are taken from I. The Object of these Desires II. The Subject of these Desires III. The Use of these Desires IV. The State and Condition of the present World I. The Object The Object of Desire is Good considered as absent and not yet obtained Good All desire that it should be well with themselves This Desire is confused and general not the hundredth part Longeth after the true Good Psal. 4. 6. Who will shew us any good Some are carried by Ambition others by Covetousness others by Sensuality 1 Ioh. 2. 16. All that is in the World is either the lust of the Flesh the lust of the Eye or pride of Life And Isa. 53. 6. All we like sheep have gone astray we have every one turned to his own way As the Channel is cut so Corrupt Nature finds a vent But now Gods Salvation is the true good and ought to be desired and will be desired by all his Children It Importeth a freedom from all Misery and an Injoyment of all Good and a freedom from all Misery there sin and sorrow shall be no more and all Tears shall be wiped from our Eyes Rev. 21. 4. the blessed Spirits above have none of our cares and fears and sorrows here we are sighing and they are praising we sinning and they pleasing God we full of infirmities and they are perfect and without blemish And in the full enjoyment of all good Psal. 16. 11. At thy right hand is fulness of Ioy and in thy presence pleasures for evermore Psal. 17. 15. As for me I will behold thy face in Righteousness I shall be satisfied when I awake with thy likeness Alas the preparations to this Estate in the World are far above the vain delights of the Flesh much more the pleasures there these the soul longeth for though they are thankful for a refreshment by the way yet they long to be at home II. Reason is taken from the Subject of these Desires and there we have 1. The Suitableness 2. The Experience 3. Our
that is as it groweth more Holy and Heavenly From our first Renovation we should be dying to this World and settle our Affections on a better much more when God beginneth to call us home then draw home as fast as you can For Means to this Desire and Longing there is necessary First A sound Belief of this blessed Estate or a certain Considence of the Truth of it 2 Corinth 5. 1 2. For we know that if our earthly house of this Tabernacle were dissolved we have a building of God an house not made with hands eternal in the Heavens for in this we groan earnestly desiring to be cloathed upon with our house which is from heaven Not a bare Conjecture but a certain knowledge Surely Heaven is Amiable and the object of our desires if we be perswaded of the Truth of it we will long after it Secondly A serious preparation for it 2 Corinth 5. 3. If so be that being cloathed we shall not be found naked They have made up their Accounts between God and their Souls sued out their Pardon stand with their Loins girt and Lamps burning then they Long and Wait when God will draw aside the Vail of Flesh and shew them his Glory A Seafaring man desireth his Port especially if Laden with Rich Commodities where there hath been diligent preparing there will be serious waiting and desirous Expectation While we make provision for our fleshly Appetites and Wills we dream of dwelling here we take it for granted they have no thought of removing to another place who make no provision before their coming thither When a Tenant hath warning to be turned out of his old house he will be providing of another and be preparing and making it ready before he enter upon it We now come to the second Clause thy Law is my delight Doctrine II. That we should not only Long for Salvation but delight in the way which leadeth to it Here I shall speak to two things First That we must take the way that leadeth to it Secondly That we must delight in the way First That we must take the way that leadeth to it I. Partly because of the nature of Gods Covenant which is conditional there is in it Ratio dati et accepti something required and something promised Isa. 56. 4. For this saith the Lord unto the Eunuchs that keep my Sabbaths and choose the things that please me and take hold of my Covenant Heb. 10. 22. Let us draw near with a true heart in full assurance of Faith having our hearts sprinkled from an evil Conscience and our bodies washed with pure water Exod. 24. 4. And Moses wrote all the Words of the Lord and rose up early in the Morning and builded an Altar under the hill and twelve pillars according to the twelve tribes of Israel And he took the Book of the Covenant and read it in the audience of the People and they said all that the Lord hath said we will do and be obedient Surely in the Covenant of Grace God requireth conditions 't is not made up all of promises now a condition is this when one promiseth any good or threatneth any ill not simply but upon Covenant if the thing required be performed or the thing forbidden be committed the performance of the thing required is the condition of the promise the doing a thing forbidden the condition of the threatning 1 Sam. 11. 1 2. And all the men of Iabesh said unto Nahash make a Covenant with us and we will serve thee And Nahash the Ammonite answered them on this condition I will make a Covenant with you that I may thrust out all your right Eyes and lay it for a reproach upon all Israel And Luke 14. 32. While the other is yet a great way off he sendeth an Embassage and desireth conditions of Peace Now these conditions are twofold making Covenant and keeping Covenant 1. The conditions as to making the Covenant arise from the Law of Grace or the lex remedians Faith and Repentance Faith performed or omitted Iohn 3. 36. He that believeth on the Son hath everlasting Life and he that believeth not the Son shall not see Life but the Wrath of God abideth on him So Repentance performed Ezek. 18. 30. Repent yee and turn from your transgressions so iniquity shall not be your ruin omitted Luk. 13. 5. except ye repent ye shall all likewise perish 2. Then conditions of keeping Covenant which is conformity to the Law of God or new obedience performed Psal. 84. 11. No good thing will he withold from them that walk uprightly omitted Heb. 12. 14. Without Holiness no man shall see the Lord. Wel then upon the whole we thus judge that 't is not enough to desire Gods Salvation but we must also delight in his Law that is to say we must repent and believe and so begin our acquaintance with God in Christ and we must also walk in the ways of Gods Precepts if we mean at length to be saved and to enjoy the vision of the blessed God that which is propounded conditionally we must not presume off absolutely and so make reckoning to go to Heaven as in some Whirl-wind or as Passengers at Sea are brought into the Harbour sleeping or to be crowned without striving II. From the nature of this longing and desire which must be Regular and according to the Tenour of the Covenant of Holiness as well as happiness and it must be strong so asto over-master contrary difficulties Lusts and Desires Let us instance in Balaam he said Numb 23. 10. Let me die the death of the Righteous and let my latter end be like his He saw that the State of a righteous man at the end of it is a blessed Estate and this he longed for but there was a double defect in his desire it was not Regular Balaam desired to be saved but he did not delight in Gods Law He would be at the journeys end but was loath to take the way there was a complacency and welpleasedness in the end but a refusing of the means Again This Desire was but a flash a suddain motion occasioned by contemplation of the Blessedness of Gods People but no operative transforming Desire a Desire which the love of the wages of unrighteousness prevailed over all men will long for Salvation but all men will not take a right course to obtain it and so 't is a wish rather than a desire if we long for Salvation but have not an Heart to use the means appointed thereunto where there is a true longing there will be an using the means and an using the means with delight they that will not submit to these Conditions or snuff at these Conditions as troublesome they do not long for his Salvation nor delight in his Law Secondly That we must delight in the way that leadeth to Glory but this Argument being handled in other verses of this Psalm 't is omitted here SERM. CLXXXIX PSALM CXIX VER 175. Let
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
Reasons with us but a strong inclination of heart to hold us to it else we shall be off and on with God Neh. 4. 6. The building went on because the people had a mind to the work Nothing else will do it but this 3. The Utility We shall have more comfort in the sincerity of our Affections than we can ever have in the perfection of our Actions The People of God that cannot plead the perfection of what they do plead the reality of their Love Iohn 21. 17. Lord thou knowest all things and knowest that I love thee 4. Ex debito We owe so much love to God that every thing that he requireth should be welcom to us for Gods sake they are his Testimonies therefore your souls should love them and bind them upon your hearts and the rather because we are to do our Duty not as Servants but as Friends Ioh. 15. 14. Ye are my friends if ye do whatsoever I command you not ye are my Servants Between Friends there is a perfect harmony and agreement in Mind and Will to do a thing for loves sake to his Friend this is an Act of Friendship Not by servile constraint but to keep them as they are his we are to do what Christ commandeth because he commandeth it and that is to do it in love Otherwise we break the Commands when we keep them Besides the outward Act there must be a ready inclination and delight in our Work Carnal Men the good they do they would not do that obedience is not worthy the name of obedience that is extorted from us men had rather live ungodly if they durst for fear of Punishment 'T is but a slight kind of Religion when Fear prevaileth more than Love they do somewhat God willeth but they had rather leave it undone a man is never firmly gained to God till he prefer Service before Liberty and loveth holiness as holiness But how must we shew this Love By two things by being Aweful and Cheerful Grieved when we offend him Glad when we please him Aweful in avoiding what he forbiddeth and Cheerful in performing what he requireth 1. Aweful you dare not break with God in any one point but are very chary and tender of the Commandments keep them as the Apple of his Eye Prov. 7. 2. that's offended with the least dust or keeping of Jewels Prov. 6. 24. Bind them continually upon thy heart tye them about thy neck as Iewels Choice of them 2. By being Cheerful Ready and Forward to every good Work Psal. 110. 3. A willing People You need not stand urging and pressing the inclination of their hearts swayeth them A Man is hardly kept from that he loveth 1 Ioh. 2. 5. He that keepeth my word in him is the love of God perfected Secondly The Degree I love them exceedingly Doctrine Our Love to the Law must be an exceeding Love First In the General It noteth the height and intensiveness of our Love not a cold Love as Children love things but are soon put out of the humour but an high strong Love that will not easily be broken or diverted such as doth deeply affect the heart Psalm 119. 97. Oh how I love thy Law 't is my meditation all the day We that are so coldly affected to spiritual things do not understand the force of these Expressions An high and strong Love will break forth into Meditation Operation make us sedulous and serious in obeying God Psal. 119. 48. My hands will I lift up to thy Commandments which I have loved 1 Ioh. 2. 5. He that keepeth my Word in him is the love of God perfected Lift up our Eyes to the receiving our Ears to the hearing our Hands to the doing of thy Commandments this argueth Love Secondly The Prevalency Not only high and strong but to a prevailing Degree 1. Such as prevaileth over things without us This is such a Love as is greater than our Love to all other things Wealth Honour Credit Estate yea Life it self For if any thing be loved above out duty to God it will soon prove a snare to us Matth. 13. 44. Sold all to buy the field wherein the treasure was hid All for the Pearl of price a Believer seeth such a treasure in the Word of God that he maketh no reckoning of any Wordly thing in comparison of it But will part with whatever is pleasant and profitable to him to enjoy it rather than be deprived of his Grace if any fleshly sensitive Good or Interest lyeth closer to the heart than the Word of God it will in time prevail so as to make Gods Will and Glory stoop to it rather than this Interest shall be Renounced or Contradicted There is no talking of serving God till you have this prevailing Love and hate all things in comparison of your Duty to God Luk. 14. 26. If any man hate not Father and Mother 2. Such as doth prevail over Carnal Desires and evil Affections within us if it be not a Love that doth eat up and devour our Lusts within us if the bent of your hearts be not more God than for Sin See Baxter page 273 274 275 to 279. in his directions about Conversion There will be Evil in the best and some Good in the worst the critical difference lieth in the prevalent bent of the heart when your dislike of sin is greater than your love then you may say Rom. 7. 20. It is not I but sin that dwelleth in me There must be a renewed self that prevaileth above corrupt self Well then Rest not in some General approbation of the ways of God or inclination to Good but this prevailing Affection that Justleth Sin out of the Soul SERM. CLXXXIII PSALM CXIX VER 168. I have kept thy precepts and thy testimonies for all my ways are before thee DAvid still goeth on in his Plea he had spoken of his Faith and Love and now of his Fear We must 1. Labour for Faith to believe the Promises The Man of God beginneth there I have hoped for thy salvation 2. This Faith must work by Love that is his next step My soul loveth thy Testimonies exceedingly And 3. Love must breed in us a Reverend fear of Gods Majesty and a care to please him in all things This is the third part of the Plea mentioned in the Text I have kept thy precepts and thy testimonies c. In which words First His Integrity is again asserted Secondly The Reason and Incouragement of it First His Integrity is Asserted I have kept thy precepts and thy testimonies Where 't is Notable the Object of his Duty is expressed by two words Precepts and Testimonies Mandatis adjungit testimonia saith Calvin ut ostendat se non tantum agere de regala bene vivendi sed complecti totum salutis foedus He addeth the word Testimonies to that of Precepts to comprize the whole Covenant of Salvation Precepts signifyeth the Moral Law and Testimonies Doctrines of Grace Secondly The moving cause
or proper Reason of this Obedience for all my ways are before thee Whereby he understandeth either the Providence of God apprehended by Faith as always watching over him and all his Affairs for good or a sense of Gods Omnisciency and Omnipresence The Interpretations are subordinate one to the other and in both respects all our ways may be said to be before the Lord Namely as he doth govern and dispose of them according to his Will So 't is said Prov. 3. 6. In all thy ways acknowledge him and he shall direct thy paths Or that he doth know and see all Iob 34. 21. His eyes are upon the wayes of men and he seeth all his goings And in this double sense may a Parallel Place be expounded Psal. 16. 8. I have set the Lord always before me In point of Reverence and Dependance as Inspector Helper Observer Second But why is it mentioned here Three Reasons Interpreters give for it Either by way of Appeal or as the reason of his Obedience or as evidence of his Sincerity 1. By way of Appeal as calling God to witness for the truth of what he had said Lord thou art Conscious to all my wayes knowest the truth of what I spake Lord thou knowest all things thus Peter useth it Ioh. 21 17. 2. As a Reason why he was so careful to keep all Gods Precepts all my thoughts Words and Deeds are known to thee and so I desire to approve my self to thee in every part and point of my duty 3. Or 't is produced as an evidence of his sincerity that he did all things as in Gods sight and set him before his eyes as the Judge of his doings and so would not offend God to please men for in this Octonary he speaketh as a Man in Trouble and ready to miscarry by carnal Fear Doctrine That walking as in the sight of God is a note of sincerity and a good means to make us keep his precepts In those few Words which God spake to Abraham all Godliness is comprehended Gen. 17. 1. Walk before me and be thou upright Walk before me as in the sense of my Eye and the Confidence of my All-sufficiency behave thy self as in my sight and Presence Let me give you a note or two concerning this walking as in the sight of God 1. All men are in Gods sight but few think of it they forget Gods Eye that is upon them As Iacob saith in another Case Gen. 26. 16. Surely God is in this place and I knew it not God is in them though they do not see God and therefore act as if God did not see them The Apostle telleth us plainly Acts 17. 27. He is not far from every one of us Though God be not far from us yet we may be far from him at a great distance in our Minds and Affections God is near us in the effects of his Power and Providence but the Elongation and Distance is on our parts We do not consider his Eye that is upon us for many dare do that in the sight of God and Angels which they dare not do in the sight of a little Child 2. This walking as in the sight of God implyeth a looking upon God as Witness and Judge as one that seeth for the present and will hereafter call you to an account And so it works upon those two great Articles of present Providence and last Judgment the one Consideration puts an Edge upon the other and maketh it more operative God is to be looked on as one sitting upon his Throne and Solomon telleth us A King sitting upon the throne of Iudgment scattereth away all evil with his eyes Prov. 20. 8. Would a Subject break the Laws in his Sovereigns sight so when God looketh on shall we affront him to his Face the great Judge of all the Earth Iob 11. 11. He seeth wickedness also will he not then consider it As Ahasuarus said Esth. 7. 8. Will he force the Queen also before me The greatest Malefactors will carry it demurely in the presence of their Judge Psal. 10. 14. Thou hast seen it thou beholdest mischief and spite to requit it with thine hand 3. We are not only to remember Gods Eye in the Duties of Piety which we perform directly to God but also in the Duties of Righteousness which we owe to men Luk. 1. 75. In holiness and righteousness before him all the days of our lives Holiness hath relation to God and Righteousness to men in both we must act as before him as in his eye and presence Not only in praying and hearing then we are before him immediately speaking to him but before him as to men all our respects there must be done as in and to the Lord performing duties we owe to men as in the sight and presence of the Lord as 't is often said so as to approve our selves to God who seeth the heart do it unto the Lord heartily Psal. 25. 15. Mine eyes are ever towards the Lord. 4. God doth not only behold our Actions but our Principles and Aims and the secret motions of our hearts He is neither ignorant of man nor any thing in man Men may judge of Actions but not of Principles no further than they are discovered but God judges of Principles when the Action is fair 1 Chron 28. 9. And thou Solomon my son know thou the God of thy fathers and serve him with a perfect heart and willing mind for the Lord searcheth all hearts and understandeth all the imagination of the thoughts Words that imply an accurate search God looketh to the bottom and spring of Actions not only the matter but the Principle A man that standeth by a River in a low place can only see that part of the stream that passeth by but he that is aloof in the Air in an higher place may see the whole course where it riseth and how it runneth So God at one view seeth the beginning rise and ending of actions whatever we think speak or do he seeth it altogether He knoweth our thoughts before we can think them Psal. 139. 2. Thou knowest my down sitting and my up rising thou understandest my thoughts afar off Before we can conclude any thing a Gardener knoweth what roots are in the ground long before they appear and what fruits they will produce Secondly This is a good means to make us keep his Precepts 1. It maketh for the restraint of Evil the sight of God is a Bridle to us Gen. 39. 9. How shall I do this great wickedness and sin against God Shall we break Gods Laws before his Face we take heed what we say and do before informers and should we not much more before the Judge himself if we be not thus affected t is a sign we never had a sight and sense of Gods Eye 3 Ioh. 11. He that doth evil hath not seen God God taught his People this by the Type of covering their Excrements Deut. 23. 13 14. For the