are some that a man had need teach them as he teacheth little children letter after letter and line after line little good done 2. In others there is a Grammatical knowledg but not a spiritual a repeating things by rote a talking of all that a Christian enjoyeth 3. Besides the Grammatical knowledg there is a Dogmatical knowledg when the truths of the word are not only understood but begin to settle into an opinion that we bustle for in the world An opinionative receiving of the truth is different from a saving receiving of the truth Many are Orthodox or have so much judgment and knowledg as to hold the Truth strictly but the heart is not possessed with the life and power of it Those are intended in Rom. 2. 20. An instructer of the foolish a teacher of babes which have the form of knowledg and of the truth in the law And such are described 2 Tim. 3. 8. Having a form of godliness but denying the power thereof It is not to be imagined that this is always in design though many times carnal men swim with the stream and take up with the opinions that are currant in their age but also out of conviction of judgment there is somewhat of conscience in it A sound judgment is a different thing from a sound heart The truths of God have great evidence with them and therefore a rational man being helped with some common work of the Spirit may close with them though they have no experience of the power and prevailing influence of them 4. Besides this Dogmatical knowledg by which we see round about the compass of Truths revealed in the word there is a gracious illumination when men are taught so as drawn to God Iohn 6. 44 45. and they do so understand Christs Doctrine as to apply and make a right use of it such a knowledg as is called not only sight but taste 1 Pet. 2. 3. If so be ye have tasted that the Lord is gracious and a feeling of what we understand Phil. 1. 9. And this I pray that your love may abound more and more in knowledg and in all judgment This sense and experimental knowledg is that which the Saints seek after 2. The Uses of this spiritual illumination And 1. To give us a clear sight of the Truths of God 2. An applicative sight 3. An affective sight 4. A transforming sight 5. Such a sense of the Truth as is prevalent over lusts and interests 1. A clear sight of the Truths of God Others have but an hear-say-knowledg gathered out of Books and Sermons and the common report which is made of Christ but he that is divinely enlightned drinks of the Fountain and so his draught is more fresh and sweet they do not talk of things by rote after others but it is written upon their hearts Heb. 8. 10. I will put my laws into their mind and write them in their hearts and so groweth more intimate and satisfactory and moving upon them 2. An Applicative sight not only knowledg but prudence Prov. 8. 12. I Wisdom dwell with Prudence Wisdom is the knowledg of Principles Prudence is an ability to apply them to our comfort and use that we may know it for our good Iob 5. 28. Many are right in generals but the Spirit doth not only reveal the Truths of the Gospel but applieth those Truths to awaken the conscience that was asleep in sin Many men that are unrenewed may be stored with general truths concerning the misery of man redemption by Christ the priviledges of a Christian but they do not reflect the light of these truths upon themselves so as to consider their own case and so it serveth rather for matter of opinion and discourse than for life and conversation it is not directive 3. An Affective sight Prov. 2. 10. When wisdom entreth upon thy heart which is the seat of affections it stirs up in the soul answerable motions to every truth Whereas when truths rest in empty barren notions without feeling and an answerable touch upon the heart the knowledg of them is like a Winters Sun that shineth but warmeth not the misery of man is not affective and Doctrines of Redemption by Christ are apprehended without any joy and relish 4. A Transforming sight 2 Cor. 3. 18. We all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. It is a Light that is both Directive and Persuasive A man may hear the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it is only known as a rule not as a means to convey the Spirit whereas a believer hears the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle preferreth the Gospel above the Law in the forementioned place for comfortableness perspicuity efficacy c. 5. It is a Light that prevaileth over our lusts and interests such a Light as hath fire in it to destroy lusts 1 John 2. 3 4. He that saith I know him and doth not keep his commandments is a lyar A true knowledg and sight of God is able to bridle lusts and purifie the conscience Therefore it is said He that doth evil hath not seen God Eph. 3. 11. hath not a true sight whatever speculations he may have about the nature of God Other light doth not check and controul vicious desires Reason is not restored to its dominion Rom. 1. 18. the reputed wise men of the world held the truth in unrighteousness Truth may talk its fill but can do nothing as a man that is bound hand and foot may rave and evaporate his passions but cannot relieve himself from the oppressor or the force that he is under II. Reasons that shew the necessity of this work 1. Spiritual blindness is natural to us as that man that was blind from his birth Iohn 9. 1. We are not all born blind in body but all in mind By tasting the tree of knowledg all Adam's sons have lost their knowledg Satan hath brought a greater shame upon us than Nahash the Ammonite would have brought upon the men of Iabesh Gilead in putting out their right eyes The eye of the soul is put out so as we cannot see the light that shineth in the word By the Fall we lost the true and perfect light of Reason but retain the pride of Reason It is no small part of our blindness that we cannot endure to hear of it Rev. 3. 17. Thou sayest I am rich and encreased with goods and have need of nothing and knowest not that thou art wretched and miserable and poor and blind and naked Man desireth to be thought sinful rather than weak and will sooner own a wickedness in Morals than a weakness in Intellectuals Men are dishonest out of choice and therefore think there is more of liberty and bravery in it but to be simple argueth imperfection Job 11. 12. Vain man would be accounted wise though man be born like a
of Truth as may keep them savoury and sound in the faith To be able to prattle a little in Religion is not sound knowledg but we must be grounded and setled in the faith Col. 1. 23. That is have not only some floating opinion but well grounded perswasion of the Truth so as we know we are upon firm ground and dare venture our souls upon it and may build surely and safely upon such principles He calleth it elsewhere Col. 2. 2. the riches of the full assurance of understanding to the acknowledgment of the mystery of God and of the Father and of Christ. When men rest contented with obvious Truths or a slight knowledg of the common and easie principles of Christianity there is not such an awe upon their practice nor any establishment of their judgments but like light chaff they are soon carried with the blasts of temptation and the wind of errors And therefore we need to ask again and again Give me an understanding of the way of thy precepts 2. A sound saving knowledge is such as causeth the soul to lye under the dominion life and power of the Truth and aweth and commandeth the heart into obedience Joh. 8. 32. Ye shall know the truth and the truth shall make you free When our knowledg freeth us from the slavery of sin In others that content themselves with a naked knowledg Truth is held captive and cannot break out with any soveraignty in their conversations Rom. 1. 18. Holding the truth in unrighteousness Lust beareth sway but Truth lyeth under fetters and restraint it may talk its fill like a man in bonds but it can do nothing 3. When it giveth us prudence how to practise This is that which David beggeth of God to understand the way of his precepts that is to be taught how to walk in each duty and point of conversation after what sort he may live and direct his life 'T is not sufficient to know the meaning of the Word in general to have a notional understanding of it but to reduce it to practice where and when and how we ought to perform each action Some have a naked module of Truth are wise in generals but fail in the application of the Rule and are to seek in the ordering of their steps and all particular cases 1 Pet. 3. 7. Husbands dwell with your wives as men of knowledg Then is a man a man of knowledg when he knoweth how to order the passages of his life in every relation according to the will of God The narrow way of obedience is hardly found hardly kept and easily mistaken especially where prejudices lusts and interests are apt to pervert us Therefore prudence to apply the Rule is necessary Psal. 119. 33. Teach me O Lord the way of thy statutes that I may keep it to the end Not only in the general points of faith and godliness but that it may season all our actions that we may be made partakers of the sweet refreshments that flow from it such a knowledg as endeth in a tast 1 Pet. 3. 2 3. As new born babes desire the sincere milk of the word that ye may grow thereby if so be ye have tasted c. So Psal. 19. 8. The statutes of the Lord are right rejoycing the heart when we do so approve and follow the Lords directions that we experiment the sweetness and are acquainted with the Peace and Joy in the Holy Ghost Such an understanding as begets judgment and feeling or maketh us to find power and comfort in the word 2. The Children of God think this can never be enough asked of God Why 1. Because of the excellency of Knowledg Light is comfortable and it is a pleasant thing to behold the Sun much more the light of the Gospel shining in upon our minds Oh what a pleasant thing is that when all Clouds vanish and the Truths of God are fully cleared up to the soul None knoweth the sweetness of it but he that hath experimented it Prov. 24. 13 14. My son eat thou honey because it is good and the honey-comb which is sweet to thy tast so shall the knowledg of wisdom be unto thy soul when thou hast found it The more perfect the operation of any faculty of the soul is the greater contentment the Conscience in the feeling of God's love the heart when it findeth liberty in the ways of God and the understanding upon the sight of the truth cause all doubts and scruples to vanish Therefore certainly they that know any thing of God will be pressing to know more of his Nature and Will one degree draweth on another Moses desireth God Tell me thy name Exod. 3. 13 14. Then shew me thy glory Exod. 33. 18. And he said I beseech thee shew me thy glory And Hosea 6. 3. Then shall we know if we follow on to know the Lord. They are not cloyed but desire more The more men know the things of God the more they admire them the more they admire them the more they love them and the more they love them the more they desire to know of them And therefore do they insist so much upon this request Make me to understand the way of thy precepts 2. Because of the vastness and latitude of it Knowledg is a growing thing Religion cannot be taken up all at once we receive a little now and a little anon as narrow-mouth'd Vessels take in things drop by drop We read of Jesus Christ that he grew in knowledg We do not read that he grew in grace Luke 2. 52. He encreased in wisdom and stature as his body encreased in stature so his soul in wisdom And still Christians are growing in knowledg and understand more of the mysteries of the Gospel Though speculative knowledg may be at a stand and a man may see round about the compass of revealed Truths yet practical knowledg is never at a stand Directive affective operative knowledg is never at a stand but encreaseth daily And therefore the Apostle saith He that thinketh he knoweth any thing knoweth nothing as he ought to know 1 Cor. 8. 2. Many think they know as much as can be taught them surely they have no experience 3. Natural Blindness is an obstinate disease and hardly cured therefore again and again we had need to pray Open mine eyes Teach me thy statutes Make me to understand the way of thy precepts Our ignorance is great when it is cured in part The clouds of temptation and carnal affection cause it to return upon us so that we know not what we know Therefore open my eyes cause me to understand Yea the more we know the more is our ignorance discovered to us Prov. 30. 2 3. Surely I am more brutish than any man and have not the understanding of a man I neither learned wisdom nor have the knowledg of the Holy Job 42. 5. I have heard of thee by the hearing of the ear but now mine eye seeth thee Alas
it to whom he pleaseth We were at first endowed by him with a reasonable Soul and Faculty of Understanding Iohn 1. 4. In him was life and this life was the light of man All Life is of God especially that Life which is Light The Reasonable Soul and the natural Faculty of Understanding cometh from him and if it be disordered as it is by Sin it must be by him restored and rectified it is all God's gift Now Man is fallen from that Light of Life wherein he was created his Maker must be his Mender he must goe to the Father of Lights to have his Light cleared Iames 1. 17. and his Understanding freed from those mistakes and errours wherewith it was obscured All Knowledge is from God much more saving Grace or a sound Knowledge of the Mysteries of the Gospel Many Scriptures speak to this Iob 32. 8. There is a Spirit in man and the Inspiration of the Almighty giveth understanding Though the Dyal be right set yet it sheweth not the time of the day except the Sun shineth so the Spirit of man will grope and fumble in the clearest Cases without a divine Irradiation God inlighteneth the Mind directeth the Judgment giveth Understanding what to doe or say So he challengeth it as his Prerogative Iob 38. 26. Who hath put wisdome into the inward parts or given understanding unto the heart The exercise of the outward Senses is from God who gives the seeing Eye the hearing Ear much more the right exercise of the internal Faculties an understanding Heart is much more from the Lord Prov. 2. 6. The Lord giveth wisedom out of his mouth cometh knowledge and understanding Dan. 2. 21. He giveth wisdome to the wise and knowledge to them that know understanding Certainly all true Wisdome is from above Iames 3. 17. The wisdome that is from above is first pure c. he distinguisheth there between the Wisdome that is not from above and that which is from above Man hath so much Wisdome yet left as to cater for the Body and the concernments of the bodily Life called thine own wisdome Prov. 23. 4. therefore he saith verse 15. This Wisdome descendeth not from above but is earthly sensual devilish but for Wisdome that concerneth the other World and our everlasting concernments that is of God that 's from above The Wisdome that is exercised in pure peaceable fruitfull self-denying Obedience all that have any of this Wisdome should acknowledg God and all that would have it should depend upon him and run to the Fountain where enough is to be had Man's Wit is but borrowed and he holdeth it of God Vitia etiam sine magistro discuntur he needeth no Teacher in what is evil and carnal but in what is holy and spiritual he needeth it 2. It is a singular favour to them on whom God bestoweth this heavenly wisdom and so puts a difference between them and others It is a greater sign of friendship and respect to them than if God had given them all the world Mark 13. 11. To you it is given to know the mysteries of the Kingdom of God but to others it is not given This is no common benefit but a favour which God reserveth for his peculiar people so Iohn 15. 15. I have called you friends for all things which I have heard of my Father I have made known to you That is the highest argument of friendship not to give you wealth and honour and greatness but to give you an inlightened mind and a renewed heart God may give honour and greatness and a worldly estate in judgment as Beasts fatted for destruction may be put into large pastures but he doth not teach his Statutes in Judgment it is a favour though he useth a sharper discipline in teaching Psalm 44. 12. Blessed is the man whom thou chastenest and teachest him out of thy Law If God will teach his Child not onely by the Word but by the Rod and useth a sharp discipline to instruct in the lesson of Christianity it is a greater favour than if God did let him alone and suffer him to perish with the wicked in his wrath The prosperity of wicked men is so far from being a felicity to them that it is rather the greatest Judgment and to be punished and rebuked by God for all that we do amiss and thereby to be reduced to the seâ—…se and practice of our Duty is indeed the greatest favour and mercy of God and so the most valuable felicity and evidence of Gods tender care over us so Prov. 3. 31 32. Envy not the oppressor and choose none of his ways for the froward is an abomination to the Lord and his secret is with the righteous You are depressed and kept bare and low but your adversaries flourish and grow insolent you cannot therefore say God hateth you or God loveth them if the Lord hath given you the saving knowledge of himself and his Christ and onely given them worldly happiness it is a great token of his love to you and hatred to them that you need not envy them for you are dignifyed with the higher priviledge 3. Prayer is the appointed means to obtain it There are other means by which God conveyeth this heavenly wisdom as by study and search dig for wisdom as for silver and for understanding as hid treasures Prov. 2. 4. Dig in the mines of Knowledg Attend upon the word which is able to make us wise unto Salvation Mark 4. 24. Take heed what or how ye hear with what measure ye mete it shall be measured to you and unto you that hear shall more be given But all are sanctified by Prayer Prov. 2. 3. Cry for knowledge and lift up thy voice for understanding Bene orasse est bene studuisse saith Luther so to pray well is to hear aright God giveth understanding by the ministry of the Word but he will be sought unto and acknowledged in the gift otherwise we make an Idol of our own understanding Prov. 3. 5. Trust in the Lord with all thine heart and lean not upon thine own understanding in all thy wayes acknowledge him and he shall direct thy paths Let us not make a God of our own wisdom do not seek it in the means without Prayer to the Lord let not us study without Prayer nor you hear without Prayer nor go about any business in your general and particular callings without Prayer II. Prop. This benefit cannot be too often nor too sufficiently asked of God 1. Because of our want we never know so much but we may know more of God's mind and know it better and to better purpose To know things as we ought to know them is the great gift 1 Cor. 8. 2. If any man thinketh that he knoweth any thing he knoweth nothing yet as he ought to know that we may be more sanctified more prudent and orderly in governing our hearts and lives that we may know things seasonably when they concern us in any
they are unable to sanctifie themselves and look after a better and spiritual estate But let us not grieve the spirit of God by our unteachableness in so plain a point when we are told of the frailty and slipperiness of worldly comforts we shake our heads and confess it to be true but improve it not at best conceive some weak and faint resolutions but they soon vanish and we are as wor'dly and carnal as ever we were and therefore pray as David Psal. 90. 12. So teach us to number our days that we may apply our hearts to wisdom You have seen the first part of the text here is perfection all perfection then all perfection hath an end and this is to be seen 't is liable to sense and it should be improved by grace if all creature perfection hath an end Use 1. Let it moderate our desires for who would court a flying shadow especially when these pursuits hinder us from looking after better and eternal things Ionah 2. 8. They that seek lying vanities forsake their own mercies That is they might have been their own if they had chosen them Within a while the world will be but a stale jest and the laughing fit is over and then our sorrow cometh the feast will be at an end and then we begin to feel the gripes of a surfeit Use 2. Let it moderate our sorrows and fears Our sorrows when these things befall us 't is no strange thing 1 Pet. 4. 12. 't is no more strange than to see the night succeed the day or to see a shower to come after Sun-shine 't is no wonder to see a light thing move upward nor a heavy thing to move downward So our fears when the power and strength of the world is turned upon us there will be an end of all our evils but not of the word of God We shall everlastingly find the effects of his truth and promise though our enemies excel in worldly pomp and seem to be grounded upon an immutable foundation but as powerful as they seem to be they shall at length come to an end Iob 5. 3. I have seen the foolish taking root but suddenly I cursed his habitation when the foolish that is the wicked seem'd to get rooting then I cursed not by way of imprecation but by way of prediction Use 3. It serves to moderate our delights No day so pleasant but the night puts an end to it no summer so fruitful but a barren winter overtaketh it The Philistines were sporting on their holy day but their banqueting house became their grave and place of Burial And Ionah's Gourd was soon withered and dryed up Worldly riches serve men as long as they live and after death do some service in conveying their bodies to the grave by a pompous funeral but there it leaves them But the word of God supports us against all temptations while we live and conveyeth us to death with comfort and the fruit of it abideth with us after we are dissolved the soul immediately hath benefit by it and afterwards at the resurrection the body We do not hold worldly things durante vita during our life nor quam diu bene se gesserint as long as we shall behave our selves well in our places but only durante beneplacito as long as God pleaseth How often is the most shining glory burnt into a snuff turned into Ignominy and honour into contempt and our fulness into the want of all things A Cobweb that has been long a spinning is soon swept down Yea the time will come when the lust of these things shall be gone 1 Iohn 2. 17. and the time will come when we shall take no pleasure in them as soon we have the Creatures many times we are weary of them 2 Sam. 13. 8. as Amnon hated Tamar when he had satisfyed his lusts And David longed for the waters of Bethlehem and when he had it he would not drink it when we come to consider these things the imperfections that before lay hid are discovered by fruition Secondly let us now come to the Antithesis but thy commandments are exceeding Broad Before I come to discuss the words in particular I observe first that the stability of the word of God is often opposed to the vanity of the Creature Isa. 46. 8. The flower fadeth and the grass â—…ithereth but the word of God abideth for ever So 1 Pet. 1. 25. All flesh is grass and the glory of man is as the flower of grass but the word of God liveth and abideth for ever And 1 John 2. 17. The world passeth away and the lusts thereof but he that doth the will of God abideth for ever So Luk. 10. 2 last verses Martha thou art careful and troubled about many things but one thing is needful and Mary hath chosen the good part which shall never be taken away from her Now what doth this teach us but that when we see the vanity of earthly things we should be informed what better things to set our hearts upon The hearts of men cannot be idle their oblectation must be upon something when pleasures and riches and honours are found vain and perishing there is a more enduring substance to be looked after Secondly That these better things are discovered by the word of God now life and immortality is brought to light through the Gospel 2 Tim. 1. 10. and he that doth the will of God shall increase his knowledge he that doth the will of God shall know what doctrine is of God This doth direct us in making our choice the independent heart of man will choose some thing to adhere to Now in the word of God we have direction what to choose The use of all things present is temporal but the use and benefit of the word is everlasting this will do us good another day all things visible have their own perfection in their kind and do extend some of them to one temporal use and some to another But the word of God extendeth in its kind to all uses as godliness is profitable to all things it bringeth blessedness in this life and in the world to come 1 Tim. 4. 8. A man may satisfie himself in the contemplation of any truth and virtue that is visible But here are unsearchable riches such deep wisdom such rich comforts perfect directions that we cannnot see to the bottom of them every perfect thing in the world hath an end but the word endureth for ever Secondly more particularly in this Antithesis I observe 1. The subject or thing spoken of Thy Commandment that is the whole Word of God 2. The Predicate or Attribute what is said of it 'T is broad 3. The Amplification of this Attribute 'T is exceeding broad you cannot easily understand the use and benefit of it 1. The subject or thing spoken of Thy Commandment is exceeding broad This breadth must be spoken of with respect to the former clause 't is broad for its use and
ruine of Bodies and Souls and all that they have Their Mirth is the Mirth of Fools Eccl. 7. 4 5. Their service the sacrifice of Fools Eccl. 5. 1. 2 Sam. 24. 10. I have done very Foolishly Therefore give me Understanding 2. Knowledge is our cure The state of Grace is called a state of Light Eph. 5. 8. Ye were sometimes darkness but now are ye light in the Lord. So that the new estate is described by Light a directive and a perswasive Light 't is very notable in Eph. 5. 14. Arise from the dead and God shall give thee light And Act. 26. 18. To turn them from darkness to light and from the power of Satan to God In our natural estate we are all over darkness slaves to the Prince of darkness doing the works of darkness and were posting on apace into utter darkness and therefore 't is Light must cure us and guide us into a better course Col. 1. 13. Who hath delivered us from the power of darkness and translated us into the kingdom of his dear Son Second Reason is Because of the excellency of Understanding Therefore we should make it our request to God Here are four Considerations 1. Knowledge in the general is Mans Excellency 'T is our priviledge above the Beasts many of them excel us in beauty of Colour in strength and nimbleness and vivacity and long Life and acuteness of sense but we excel them in knowledge And so God hath taught us more than the Beasts of the field Man is a rational Creature his Life standeth in Light Ioh. 1. 4. In him was life and the life was the light of men Other Creatures have Life but not such a Life as is Light are not indowed with a reasonable soul and a faculty of Understanding The more of Knowledge there is increased in us the more of Man there is in us 2. Divine Knowledge is better than all other Knowledge To know Gods Nature and Will to know how God will be pleased and how we may come to injoy him all other knowledge doth but please the Fancy this doth us good to the heart Ier. 9. 23 24. Let not the wise man glory in his wisdom nor the mighty man glory in his might let not the rich man glory in his riches but let him that glorieth glory in this that he understandeth and knoweth me as not in strength so not in natural wisdom Here I may take the Argument of the Text Men do not properly live if they want the Light of Heavenly Wisdom without Divine Knowledge a man is little better than a Beast The Indowment of Reason was not given us meerly to shift for our selves or provide for the animal Life other Creatures do that better by Instinct and natural Sagacity and are contented with less No Mans Life was given him for some other end to know and serve his Maker 3. Of all the knowledge of God Practical knowledge is better than speculative not so much subtlely to be able to discourse of his nature as to obey his Will Ier. 22. 16. He Iudged the cause of the poor and needy was not this to know me saith the Lord The Knowledge of God is not measured by sharpness of Wit but by serious ready practice not strength of Parts but a good and honest Heart so to understand as to keep them Psal. 111. 10. The fear of the Lord is the beginning of Wisdom and a good Understanding have all they that do his Commandments They understand best not who can discourse most subtlely but who live most holily When our Faith is more strong our Reverence of God increased our Obedience more ready then is our Knowledge sound When we follow those Courses which we know God delighteth in Ier. 9. 24. and study to please him in all things 1 Ioh. 2. 4. He that saith I know him and keepeth not his Commandments is a lyar and the truth is not in him He that doth not make Conscience of his Duty he knoweth no such Sovereign Being as God is that hath power to command to save and to destroy Tit. 1. 16. They profess that they know God but in works they deny him So 1 Ioh. 3. 6. Whosoever sinneth hath not seen him nor known him Well then in giving his Word Gods end was not to make trial of their Wits who could most sharply conceive nor of their Memories who could most firmly retain nor of their Eloquence who can most neatly discourse but of their Hearts who will most obediently submit to him that 's knowledge indeed which tendeth to use and practice Scire malum non est malum look as to know evil is not evil for God knoweth evil yet his knowledge is not evil So scire bonum non est bonum to know that which is good doth not make a man good This is the distinction between Understanding and Will the Understanding draweth the Object to its self but the Will is drawn by the Object to it If I understand any thing I am not in a moral sense that which I understand but if I Will any thing or Love any thing I am what I Will and Love This is the difference between the two faculties 4. Transforming Regenerating Saving Knowledge is the best part of Practical knowledge I add this because general knowledge may produce good life or some outward Conformity in the unregenerate 2 Pet. 2. 20. For if after they have escaped the pollutions of the World through the knowledge of the Lord and Saviour Iesus Christ. Those that are destitute of the saving knowledge of Christ they may cleanse their External Conversation by that Rational Conviction though not Spiritual Illumination though strangers to inward Mortification and be unrenewed in Heart yea avoid gross sins perform external Duties O but the lively saving light such as subdueth the Heart to God such as maketh a thorough change in us that 's the best 2 Cor. 3. 18. But we all with open face beholding as in a glass the glory of the Lord are changed into the same Image from glory to glory even as by the Spirit of the Lord. When we so know Christ as to be like him this is like heavens knowledge 1 Ioh. 3. 2. And when he shall appear we shall be like him for we shall see him as he is Common Truths have another efficacy when they understand them by the lively light of the spirit when men know the Torments of Hell so as to flee from them Matth. 3. 7. Flee from wrath to come as a man would out of a ship that is sinking or a house falling so when we see Heaven so as it maketh us seek after it Heb. 4. 1. so to know Christ as to be made like him this will do us good and this is one of Gods best gifts Use. Oh then beg this gift of God Lord give me understanding Eyes Do not beg Riches and Honours and great things in the World but beg for understanding 't is pleasing to God
2 Chron. 1. 12. This will bring other things with it be Importunate take no Nay Prov. 2. 9. Cry for knowledge lift up thy Voice for understanding 'T will not come at the first Call follow God as the blind Man Mark 10. 5. Lord that my eyes may be opened that I may receive my sight So be earnest with God that the eyes of your Understandings may be opened that you may have such a sight of Heaven as that your Affections may be set upon things above such a sight of Hell as that ye may flee for Refuge as if the Avenger of Bloud were at your heels Without this there can be no true Piety Psal. 14. 3. There is none that understandeth there is none that seeketh after God Nay there can be no Salvation without this Isa. 27. 11. It is a people of no Understanding therefore he that made them will have no mercy upon them c. Ignorant people have a saying he that made them will save them but 't is said they have no understanding therefore he that made them will not save them and therefore beg of God that he would break in upon your Minds with the lively light of his Spirit II. Here is the Person asking this Request David one well acquainted with God and his Ways Doctrine None know so much of God and his Wayes but they still need to know more Petitions for understanding do not only become beginners but grown Christians Three Reasons of this Point 1. That we may escape the deceits of a subtle Devil who lyeth in wait for us and assaults us on every hand and maketh great advantage of the Relicks of our Ignorance The Devils are called Eph. 6. 12. Rulers of the darkness of this World The dark part of the World is the Devils Territory and so much of Ignorance as is in the Children of God so much advantage hath Satan against us 2 Corinth 2. 11. Lest Satan should get an advantage for we are not ignorant of his devices The more me know the less Advantage the Devil hath of us he layeth snares for us where we least suspect 2. That we may serve an Holy God with that exactness and diligence as will become his Excellency The fault of the Heathen was that when they knew God they glorified him not as God Rom. 1. 21. because they knew so little they did not improve the knowledge they had and this is true in some degree of every Christian God would be more loved feared trusted served did we know more of him the clearer our sight the warmer our hearts will be in his service 1 Chron. 28. 9. Know thou the God of thy Fathers and serve him with a perfect heart and willing mind If we did know God we would devote our selves to his service 3. That we may be prepared for our everlasting estate by degrees Our everlasting estate is called the inheritance of the Saints in light Now we grow more meet for it by increasing in holiness Prov. 4. 18 19. The path of the Iust is as the shining Light that shineth more and more to the perfect day the way of the wicked is darkness they know not at what they stumble The Just man is like the light that increaseth as the day groweth The wicked are like the Night that encreaseth to thick darkness till at last they fall into utter darkness Use. Well then Let not only poor ignorant Creatures or young Beginners take up Davids prayer but also grown Christians of longer standing go to God and say Give me Understanding Partly because practical knowledge is never at a stand knowing of things as we ought to know them 't is possible for a man to see round about the compass of revealed truths Though extensively no more truths are to be known yet intensively we may know them better The best are defective in their knowledge And Partly too because 't is a very satisfactory thing to be sure we are in Gods way in some nice debates 't is hard to discern Gods Interest when all circumstances must be considered and Temptations hinder the sight of our Duty And Partly that we may Justifie the wayes of God against Cavils Matth. 24. 24. We have to do with men that would even puzzle the very Elect if it were possible III. To whom is this Petition made To God Doctrine If we would have the knowledge of Divine things we must seek to God I will give you some grounds of this Partly because he is the Fountain of Knowledge the first Mind or Intellect called in Scripture the Father of Lights Iames 1. 17. He is the Sun that must not only shine on us to make us see things but shine through us to make us be inlightened our selves Ours is but a participation now to shew whence we receive all God will be asked And partly too because God gave the Rule and therefore he must Interpret it ejus est interpretari cujus est condere He can best shew his own meaning and therefore in all doubtful cases repair to him especially since he hath undertaken in necessary Cases Ier. 31. 34. For they shall all know me from the least to the greatest and loveth to be imployed by his People for that end and purpose Once more without his Spirit the clearest light we have hath no efficacy Rom. 1. 18. He will have it sought I come to the Third and last thing the Fruit and Benefit and I shall live I shall explain the Words in the prosecution of this point Doctrine The saving knowledge of Gods Testimonies is the only way to live There is a threefold Life I. Life Natural II. Life Spiritual And III. Life Eternal In all these Considerations may the Point be made good I. Life is taken for the Life of Nature or the Life of the Body or Life Temporal called this life in Scripture 1 Cor. 15. 19. 1 Tim. 4. 8. Among outward things nothing is more precious than Life it maketh us capable of enjoying what the World can afford to us we give all that we have to preserve it Iob. 2. 9. Indeed in Competition with Worldly things we do well to value it but not in Competition with our Duty and Love to Christ so we must not count our Life dear to us Act. 20. 24. I count not my life dear to me And Luk. 14. 26. Whosoever hateth not Father and Mother c. and his own Life Out of the Conscience of our Duty to Christ we must be willing to expose it for he can give us a better Life Ioh. 11. 24. but otherwise so far as we can preserve it with our Duty it must be precious to us and we must seek the Interests of it Well then in this sense 't is no unbecoming thing for a Christian to say Give me understanding that I may live My Life present which mine Enemies seek to take from me this Life is from God both Originally and in a way of constant Preservation God
God yea the very Deed of praising him 5. Partly Because temporal favours may be given in Anger but the graces of the Spirit are never given in Anger God may give an Estate in Judgment and indulge large pastures to Beasts fitted for destruction but he giveth not an inlightened Mind and a renewed Heart in Anger 't is a token of his special love To you 't is given to know the misteries of the Kingdom of God Mat. 13. 11. Well then for all these things should we praise God We have a quick sense in bodily Mercies but in Soul concernments we are not alike affected IV. That among spiritual Blessings Divine Illumination is a very great gift and accordingly should be acknowledged by us To make this evident I shall 1. Open the nature of this Divine Illumination 2. Shew you the worth of it and how much it should be valued by us 1. For the Nature of it There is a twofold Wisdom and Knowledge of Divine Misteries 1. One which is only a gift 1 Cor. 8. 1. We know that we all have knowledge knowledge puffeth up but charity edifieth This is an excellent gift but yet it floweth from the common influence of the Spirit and puffeth up the party because 't is apprehended only such an excellency as conduceth to the Interests of the flesh and to attain esteem in the World and because he hath not thereby a deep and piercing knowledge of his Misery but is cold and weak and doth not warm the heart with love to the thing known therefore we should see to it what kind of knowledge we have whether it be a gift or a grace whether we use it to exalt God or our selves the bare gift puffeth us up with a lofty Conceit of our selves and a disclain of others but grace keepeth us humble for the more we know that way the more we see our defects and what little reason we have to glory in our knowledge or any other grace and besides by it we are suitably affected to what we know 2. There is a special knowledge of Divine Mysteries wrought in us by the special and sanctifying work of the Holy-Ghost this is the wisdom which cometh from above which is first pure and then peaceable Iam. 3. 17. which humbleth the man that hath it for the more he knoweth of God the more his own opinion and estimation of himself is lessened Iob 42. 5 6. I have heard of thee by the hearing of the ear but now mine eye seeth thee therefore I abhor my self and repent in dust and ashes I have spoken unadvisedly of God This knowledge also maketh him serious and is operative upon the heart and worketh love to the thing known Ioh. 4. 10. If thou knewest the gift c. and maketh us to know God in Christ so as to acknowledge him and give him due Honour Respect and Reverence 'T is a knowledge joined with oblectation and affection This knowledge is considerable as to its beginning and increase 1 Its beginning the first removing of the natural blindness and darkness of our understandings so that we have a clear discerning of the things of God when the Scales fall from our eyes Naturally we were ignorant of God and the way to heaven but now brought to the saving knowledge of God in Christ we are acquainted with both The first Creature which God made was light so in the new Creation the new Creature is illuminated with an heavenly light and cured of its former blindness that we see things in another manner than ever we saw them before 1 Pet. 2. 9. Called out of darkness into his marvellous light as a man brought out of a dark Dungeon into an open Light And Acts 26. 18. To open their eyes and turn them from darkness to light and from the power of Satan to God So Eph. 5. 8. Ye were sometimes darkness but now light in the Lord. To be seeing is better than to be blind to be in light than to be in darkness This is Gods first work and it is marvellous in our eves 't is double when we first begin to have a clear knowledge of our own misery Rev. 3. 18. Whereas before we lived in gross ignorance of our own condition So when we begin to see the remedy as well as our Misery 2 Cor. 4. 6. God who commanded the light to shine out of darkness hath shined in our hearts to give us the light of the knowledge of the glory of God in the face of Iesus Christ The first thing that God convinceth us off is our own Sin Guilt and Misery So that those things that either we knew not or did swim loose in the Brain we begin now to be affected with them We talked before of sin as a thing of course and were wont to marvel why men-kept such a deal ado about sin but now the case is altered God hath opened his eyes and therefore he complaineth of it as the greatest burden and fain would be rid of it at any rate He beginneth to seek after Christ as his only remedy and nothing will satisfie him but Christ and all things are but dung and dross in comparison of the excellency of Christ and that he may be found in him He lamenteth his case and can trust himself no where but in Christs hands a natural man slippeth into an heedless credulity and either doth not look upon the Gospel as a real truth or else is not affected with it so as to venture his Salvation in that bottom 2 As to the increase and progress and so those that are taught of God need to be taught of God again and to seek a further increase of spiritual Wisdom or a further degree of the saving knowledge of Divine Misteries As the Apostle prayeth for the Ephesians towards whom he acknowledgeth God had abounded in all Wisdom and Prudence yet prayeth that God would give them the Spirit of Wisdom and Revelation that the eyes of their Understandings might be opened Eph. 1. 17 18. with the 8th verse we are yet ignorant in many things for we know but in part not fully rooted in the knowledge of these things which we know they need to be refreshed with new illumination from God that our knowledge may be active and lively and stand out against new and daily Temptations And that oblivion and forgetfulness which is a kind of ignorance and is apt ever and anon to creep upon us may be prevented and Truths may be ready at hand for our use Iam. 1. 5. And this is that which David beggeth an increase of knowledge for he being an holy man and a Prophet needed not the first illumination and every degree is a great favour to be acknowledged with praise Secondly Let me speak of the worth of this Divine Illumination in its self the worth of it appeareth in four things I. Its Author God by his efficacious teaching doth cure the blindness of our minds and doth open and incline our
Pressures 1. The Suitableness they are suited to this happiness wrought for this very thing 2 Cor. 5. 5. Every thing hath a propension to the place for which God framed it 't is the Wisdom of God to put all things in their proper places as every Creature is placed in that element which is suitable and answerable to its Composition and Frame as Fishes in Water Fowles in the Air. Gods Children are framed for this very thing therefore have an inclination and a tendency thither As Heaven is prepared for them so in some measure they for it Rom. 9. 24. aforehand prepared unto Glory And Col. 1. 12. Made meet to be partakers of the inheritance of the Saints in light They grow more dead every day to the Interests and Concernments of the Animal Life and have a greater agreeableness to this happiness 2. Experience Rom. 8. 23. We that have the first fruits of the Spirit groan wit hin our selves waiting for the Adoption to wit the redemption of our body A Christian here is unsatisfied and longeth for a better and purer state of Bliss and Immortality Light Life Peace Joy one dram of Grace is more precious than all the World but yet it setteth them a longing for more the first fruits sheweth us what the Harvest will be and a tast what the Feast will prove here we get a little knowledge of God a sight of him in the Ordinances a Twi-light discovery of Christ a Look through the Lattice Cant. 2. 9. a little Glance of his Face when neither doth he let the Believers in to him nor doth he come out to them this Glance maketh them long for more So that in effect they send up the same Message to Christ which his Mother and Brethren did because of the press thy mother and thy brethren stand without desiring to see thee Tell him thou standest here without but desirest to see him So for the Communion we have with Christ 't is but a tast 1 Pet. 2. 3. If so be ye have tasted the Lord is gracious but that tast is very ravishing and delightful Here we get a little from him in an Ordinance but that little is as much as we can hold but there he is all in all here our holiness is not perfect the seed of God remaineth in us but there it groweth up to perfection as every spark of Fire tendeth to the Element of Fire 3. Our Pressures and the Miseries of the present Life 2 Cor. 5. 4. Being burdened we groan We are pressed under an heavy weight burdened both with Sin and Misery and both set us a groaning and a longing as men in a Tempest would fain be set ashoar as soon as they can 1. Sin to a waking Conscience and a tender Gracious Heart is one of the greatest burdens that can be felt Rom. 7. 24. Oh wretched man that I am who shall deliver me from this body of death If any had cause to complain of Afflictions Paul much more he was Whipped Imprisoned Stoned in perils by Land and Sea but Afflictions did not sit so close to him as sins the body of Death was his greatest burden and therefore did he long for Deliverance If others go away silently under their load the Children of God cannot as light and love increaseth so sin groweth a greater burden to us They cannot get rid of this cursed inmate and therefore are longing for their final Estate when sin shall gaspe its last they long for the parting day when by putting off the Flesh they shall put off sin and dwell with God 2. Miseries the Children of God have not divested themselves of the feelings of Nature are not grown sensless as stocks and stones The Apostle telleth us Rom. 8. 20 21 22. that the whole Creation groaneth because 't is under Misery and Vanity 'T is a groaning World and Gods Children bear a part of the Consort they groan and desire earnestly their full Deliverance Few and evil are the days of the years of my Pilgrimage said holy Iacob Gen. 47. 9. Our dayes are Evil therefore 't is well they are but few that in this Shipwrack of mans Felicity we can see Banks and Shores and a landing place where we may be safe here is our Travail but there is our repose we would sleep too much here and take up our rest if sometimes we did not meet with Thorns in our bed III. Reason The End and Use of this Longing and Desiring 1. 'T is an earnest Desire it maketh us industrious and stirreth up and keepeth up our endeavours after another World Phil. 3. 20 21. But our Conversation is in heaven from whence we look for a Saviour the Lord Iesus Christ who shall change our vile body that it may be fashioned like unto his glorious body according to the working whereby he is able to subdue all things unto himself Where there is a lively expectation there men drive on a Trade for another Country Desire is the Vigorous bent of the Soul and so beareth us out under all the difficulties of Obedience If we do not desire we will not labour nor seek it in the first place and if our desires be weak and feeble they are controled by every Lust abated upon every difficulty whatever gets your heart that will command your endeavours for as a mans desire is so is he 2. To make us Constant notwithstanding Troubles Reproaches Persecutions Matth 11. 12. The violent take it by force They will have no nay they must have it whatever it cost them though sore Troubles and Persecutions yet if we may get Heaven and Glory at last 't is enough but where a thing is coldly and carelesly desired every thing puts us out of the humour IV. The State and Condition of the present World 't is called Gal. 1. 4. The present World The Pleasures of it are meer dreams and shadows and the Evils of it are many and real Gods Children are Pilgrimes here and hardly get leave to pass thorough as Israel could not get leave to pass through Edom Sometimes they meet with such bitter and grievous Persecutions which make them weary of their lives as Elijah requested for himself that he might die 1 King 9. 4. or as the Spirits of the Israelites were filled with Anguish because of their hard task Masters God will give his People Rest hereafter but before the Rest cometh they are sorely Troubled 1 Thes. 1. 6 7. And ye became followers of us and of the Lord having received the word in much Affliction with joy of the Holy Ghost so that ye were ensamples to all that believe in Macedonia and Achaia Nay the Company that we go with to Heaven are apt to fall out by the way and to deal perversly one with another Unministering Unchurching Unchristianing one another Impaling inclosing the Common Salvation and justleing one another out of the way to Heaven so that the Church which should be Terrible like an Army with Banners Marching to
thing observable from hence is the necessity of directing grace Oh that my ways were directed I shall first premise some Distinctions 1. There is a general direction and a particular direction 1 The general direction is in the word there God hath declared his mind in his statutes He hath shewed thee O man what is good Micah 6. 8. 2 A particular direction by his Spirit who doth order and direct us how to apply the rule to all our ways Isa. 58. 11. The Lord shall guide thee continually Now this particular direction is either to our general choice Psal. 16. 7. I will bless the Lord who hath given me counsel It is the work of God only to teach us how to apply the rule so as to chuse him for our portion Or secondly as to acts and orderly exercise of any particular grace so 2 Thes. 3. 5. The Lord direct your hearts into the love of God and into the patient waiting for Christ. Or thirdly as to the management of our Civil actions as the pillar of the Cloud went before the Israelites in their Journeys so doth God still guide his people in all their affairs both as to duty and success As to Duty Prov. 3. 6. In all thy ways acknowledg him and he shall direct thy paths Ask his counsel leave and blessing in doubtful things ask his counsel in clear cases ask his leave Shall I go up or not and then ask his blessing As to Success Prov. 16. 9. A mans heart deviseth his way but the Lord directeth his steps Events cross expectation we cannot foresee the event of things in the course of a mans life what is expedient and what not Prov. 20. 24. Mans goings are of the Lord how can a man then understand his own way We purpose and determine many things rightly and according to rule but God disposeth of all events Rom. 1. 10. Making request if by any means now at length I might have a prosperous journey by the will of God to come unto you God brought Paul to Rome by a way he little thought of Therefore we need to call God to counsel and to enquire of the Oracle in all matters that concern Family Commonwealth or Church We need a guide Ier. 10. 23. O Lord I know that the way of man is not in himself neither is it in man that walketh to direct his steps Affairs do not depend on our policy or integrity but on the Divine Providence who ordereth every step to give such success as he pleaseth II. Distinction There is a Literal direction and an effectual direction 1. The Literal direction is by that speculative knowledg that we get by the Word Psal. 119. 105. Thy word is a lamp unto my feet and a light unto my path Sufficient not only for general courses but particular actions 2. The effectual direction is by the Holy Ghost applying the Word and bending the hearts to the obedience of it Isa. 61. 8. I will direct their work in truth and I will make an everlasting Covenant with them That is I will so shew them their way as to work their hearts to the sincere obedience of it Now to give you the Reason for the necessity of this Direction Three things prove it 1. The blindness of our minds We are wise in generals but know not how to apply the rule to particular cases The Heathens were vain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their imaginations Rom. 1. 21. And the same is true of us Christians though we have a clearer knowledg of God and the way how he will be served and glorified yet to suit it to particular cases how dark are we A Dial may be well set yet if the Sun shine not upon it we cannot tell the time of the day The Scriptures are sufficient to make us wise but without the light of the Spirit how do we grope at noon-day 2. The forgetfulness of our Memories We need a Monitor to stir up in us diligence watchfulness and earnest endeavours Isa. 30. 21. And thine ears shall hear a word behind thee saying This is the way walk ye in it When ye turn to the right hand and when ye turn to the left The cares and businesses of the world do often drive the sense of our duty out of our minds One great end of Gods Spirit is to put us in remembrance to revive truths upon us in their season A Ship though never so well rigged needs a Pilot we need a good guide to put us in mind of our duty 3. The obstinacy of our hearts so that we need every moment to enforce the Authority of God upon us and to perswade us to what is right and good The Spirits light is so directive that it is also perswasive there needs not only counsel but efficacy and power We have boisterous lusts and wandring hearts we need not only to be conducted but governed We have hearts that love to wander Jer. 14. 10. We are sheep that need a shepherd for no creature is more apt to stray Psal. 95. 10. It is a people that do err in their hearts not only ignorant but perverse not in mind only apt to err but love to err Thus you see the necessity of this direction Oh that my ways were directed to keep thy statutes The USES Well then give the Lord this honour of being your continual guide Psal. 48. 14. For this God is our God for ever and ever he will be our guide even unto death You do not own him as a God unless you make him your guide Psal. 73. 24. Thou shalt guide me with thy counsel and afterwards receive me to glory In vain do you hope for eternal life else Therefore 1. Commit your selves to the tuition of his Grace a man is to chuse God for a guide as well as to take him for a Lord to ask his counsel as well as submit to his Commandments Ier. 3. 4. Wilt thou not from this time cry unto me My father thou art the guide of my youth 2. Depend upon him in every action The steps of a good man are ordered by the Lord all his particular actions Rom. 8. 26. For we know not what we should pray for as we ought but the Spirit it self maketh intercession for us with groanings which cannot be uttered 3. Seek his Counsel out of a desire to follow it Ioh. 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 Still walk according to light received and it will increase upon you Such as make conscience of known truth shall know more He that cometh with a subjected mind and fixed resolution to receive and obey shall have a discerning spirit God answereth men according to the fidelity of their own hearts SERMON VII PSAL. CXIX 6. Then shall I not be ashamed when I have respect unto all thy Commandments THE Psalmist had prayed for direction to keep Gods Commandments here
a poor little hearsay Knowledg availeth not They abhor themselves when they have more intimate acquaintance none so confident as a young Professor that knoweth a few Truths but in a weak and imperfect manner the more we know indeed the more sensible we are of our ignorance how liable to this mistake and that that we dare not trust our selves for an hour 4. Because of the profit that cometh by knowledg All grace from first to last cometh in by the understanding God in the work of grace followeth the order which he hath established in Nature Reason and Judgment is to go before the will and therefore when the work of Grace is first begun in us it beginneth in the Understanding Renewed in knowledg Col. 3. 10. So the encrease of grace 2 Pet. 1. 12. Grace be multiplied unto you through the knowledg of God and of Iesus Christ our Lord. As the beginning is by light so is all the gradual progress of the spiritual life strength to bear afflictions strength in conflicts is by powerful reasons yea the perfect change that is made in us in glory is by the vision of God We shall see him as he is and shall be like him If we had more knowledg of God and his ways we should trust him more fear him more love him more Trust him Psal. 9. 10. And they that know thy name will put their trust in thee for thou Lord hast not forsaken them that seek thee If God were more known he would be better trusted 2 Tim. 1. 12. I know whom I have believed I dare trust him with my soul. More feared 3 Joh. 11. Beloved follow not that which is evil but that which is good He that doth good is of God he that doth evil hath not seen God Right thoughts of God would not let us sin so freely one Truth or other would fall upon us and give check to the temptation as feared so loved more The more explicite thoughts we have of his excellency the more are our hearts drawn out to him Joh. 4. 10. If thou knewest the gift c. Christ would not lye by as a neglected thing if he were more known in all his worth and excellency USE The first Use is to press you to get Knowledg and look upon it as a singular Grace if the Lord will give you to understand and apply the comfort and direction of his Holy Word Joh. 15. 15. Henceforth I call you not servants for the servant knoweth not what his Lord doth but I have called you friends for all things that I have heard of my Father I have made known unto you To be taught the mind of God is a greater act of friendship than if God should give a man all the treasures of the world To make himself known so as you may love him fear him trust him When we can apply this for our comfort O then cry for knowledg lift up thy voice for understanding seek her as silver and search for her as for hidden treasures Prov. 2. 3 4. Go to God and be earnest with him Lord make me to understand the way of thy precepts We can walk in the ways of sin without a Teacher but we cannot walk in the ways of God And cry lift up thy voice We are earnest for quickning and enlargement but be earnest also for understanding Now a large prayer without endeavours is nothing worth Dig in the Mines of knowledg search into the Scripture do not gather up a few scattered notions but look into the bowels Silver doth not lye in the surface of the earth but deep in the bottom of it and will cost much labour and digging to come at it If we would have any good stock of knowledg which will prevent vain thoughts carnal discourse abundance of heart-perplexing scruples and doubts and much darkness and uncomfortableness of spirit it will cost us some labour and pains The more knowledg we have the more are we established against error 2 Pet. 3. 17. Ye therefore beloved seeing ye know these things before beware lest ye also being led away with the error of the wicked fall from your own stedfastness The more you have of this divine saving knowledg the greater check upon sin Psal. 119. 11. I have hid thy word in my heart that I might not sin against thee One Truth or another will rise up in defiance of the Temptation The greater impulsion to duty the more of the Law of God the more it urgeth the conscience Prov. 6. 22. It maketh us more useful in all our Relations 1 Pet. 3. 7. Husbands Dwell with them according to knowledg c. Parents Eph. 6. 4. Fathers provoke not your children to wrath but bring them up in the nurture and admonition of the Lord. Friends Rom. 15. 14. And I my self also am perswaded of you my brethren that ye also are full of goodness filled with all knowledg able also to admonish one another Magistrates that they may discern Christs Interest Psal. 2. 10. Be wise now therefore O Kings be instructed ye Iudges of the earth When Solomon asked Wisdom the thing pleased the Lord. And lastly More comfortable in our selves that they may comfort and build up one another whenever they meet together USE 2. To press you to grow in knowledg None have such confidence and rejoycing in God as those that have a clear sight and understanding of his will revealed in his word Let your knowledg 1. Be more comprehensive At first our thoughts run in a narrow channel There are certain general Truths absolutely necessary to salvation as concerning our misery by sin and the sufficiency of Christ to help us but if we might rest in these why hath God given us so copious a Rule The general sort of Christians content themselves to see with others eyes get the knowledg of a few truths and look no farther why then hath God given so large a Rule Fundamentals are few believe them live well and you shall be saved This is the Religion of most This is as if a man in building should only be careful to lay a good foundation no matter for roof windows walls If a man should untile your house and tell you the foundation standeth the main butteresses are safe you would not like of it A man is bound according to his capacity and opportunity to know all Scripture the consequences of every Truth God may and doth accept of our imperfect knowledg but not when men are negligent and do not use the means To be willingly ignorant of the lesser ways of God is a sin VVe should labour to know all that God hath revealed 2. More distinct why Truths are best known in their frame and dependance as Gods works of Creation when viewed singly and apart every days work was good but when viewed alltogether in their correspondence and mutual proportion to each other were very good Gen. 1. 31. So all Truths of God take them singly are good but
been so long owned in the world and his knowledge so far propagated why should we dream of any other way of salvation To us there is but one God and one faith The good-fellow-gods of the Heathen could brook company and partnership but the true God will be alone acknowledged As the Sun drowns the light of all the Stars so Godwill shine alone No man can be saved without these two things without a fixed intention of God as our last end and a choice of Jesus Christ as the only way and means of attaining thereunto These things are set down in Scripture as of infallible necessity to salvation and therefore though there be several apprehensions and contentions about ways of salvation and righteousness yet there 's but one true Religion and all other ways are false Prop. 3. As soon as any begin to be serious they begin to have a conscience about the finding out this one only true way wherein they may be saved Alas before men take up that Religion which the chance of their education offers without examination or any serious reason of their choice they walk in the language of the Prophet according to the trade of Israel they live as they are born and bred and take up truth and error as their faction leads them or else pass from one Religion to another as a man changeth his room or bed and make a slight thing of opinions and float up and down like light chaff in a various uncertainty according as their company or the posture of their interest is changed But a serious and an awakened conscience will be careful to lay the ground-work of Religion sure they build for Eternity therefore the foundation needs to be well laid The woman of Samaria as soon as she was touched at heart and began to have a conscience she began also to have doubtful thoughts about her estate and Religion Christ had convinced her of living in Adultery by that means to bring her to God but now she would fain know the true way of Worship Joh. 4. 20. Our father 's worshipped in this mountain and ye say that in Ierusalem is the place where men ought to worship They that have a sense of Eternity upon them will be diligent to know the right way The same errand brought Nicodemus to Christ Joh. 3. 2. Master we know that thou art a teacher come from God He would fain know how he might come to God So the young Nobleman in the Gospel Matt. 19. 16. Good Master what good thing shall I do that I might have eternal life Though he disliked the bargain afterwards yet he cheapens it and asks what way he must take For a great while persons have only a memorative knowledg some apprehension which doth furnish their talk about Religion and after their memory is planted with notions then they are without judgment and conscience but when they begin to have a judgment and a conscience then it is their business to make Religion sure and to be upon stable terms with God Prop. 4. When we begin to have a conscience about the true way we must enquire into the grounds and reasons of it that we may resolve upon evidence not take it up because it is commonly believed but because it is certainly true not take it up by chance but by choice not because we know no other but because we know no better It is not enough to stumble upon Truth blindly but we must receive it knowingly and upon solid conviction of the excellency of it comparing doctrine with doctrine and thing with thing and the weak grounds the adversaries of the truth have to build upon The precepts of the word are direct and plain for this 1 Thes. 5. 22. Prove all things hold fast that which is good And 1 Joh. 4. 1. Try the spirits whether they are of God There must be trying and searching and not taking up our Religion meerly by the dictates of another The Papists are against this which argueth a distrust of their own doctrine they will not come to the waters of Jealousie lest their belly should swell and their thigh rot They dare not admit people to tryal and choice and give them liberty to search the Scriptures whereas Truth is not afraid of contradiction they first put out the light then would have men shut their eyes But what do they alledg since we are bidden to prove all things and to try the spirits That these places belong to the Doctors of the Church and not to the people But that exception is frivolous because the Apostolical Epistles were directed to the body of the people and they who are advised to prove all things are such as are charged to respect those that are over them in the Lord v. 12. and not to despise prophecies v. 20. and then prove all things v. 21. and in another place those that he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little children them he adviseth to try the spirits all that have a care of their salvation should thus do Eusebius doth mention it as one of the errors of Apelles that what he had taught them they should not pry into and examine but take it and swallow it And Mahomet forbids his followers to enquire into their Religion Object But is every private Christian bound to study Controversie so as to be able to answer all the adversaries of the Truth I answer No it is a special gift bestowed and required of some that have leisure and abilities and it it a duty required of Ministers and Church guides to convince gain-sayers and stop their mouths Ministers must be able to hold fast the truth the word is Tit. 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holding fast the faithful word it signifies holding fast a thing which another would wrest from us we should be good at holding and drawing to preserve the Truth when others would take it out of our hands otherwise he tells us Rom. 14. 1. Him that is weak in faith receive but not to doubtful disputations Yet every true Christian is so far to be setled in the true Religion and study the grounds of it that he may be fully perswaded in his own mind Rom. 14. 5. and may not be like chaff but may be at a certainty in the way of truth Surely the business is worthy our serious care Eternal life and death are not trifles therefore be not rash in this but go upon sure evidence 1. The Providence of God doth necessitate us to such a course Because there are different ways propounded to man therefore he must follow all or take up one upon evidence Not only in point of practice as life and death is set before us Deut. 30. 15. and the broad way and the narrow Mat. 7. 13 14. not only to counterwork the rebellions of the flesh and the way of wisdom and folly Prov. 9. No but in matters of opinion and controversie about Religion there will meet us several ways Ier.
full assurance of understanding The best have but a fluctuating doubting knowledge of spiritual Truths Not a full assurance and Perswasion of them Therefore we need to ask Establishment Thirdly consider the Utility and Profit of it when once the Word is established to us we shall know how to Live and how to Dye and upon what terms to maintain Comfort and Holiness whereas otherwise men Live loosly and carelesly 4. Heb. 2. The Word Profited not not being mixed with Faith in them that heard it Until the word of God be owned as it is a divine and infallible Truth it hath no Efficacy upon us When it is received meerly by Conjecture as a Possible truth it works but weakly I but then it profits when we receive the word of God as the Word of God as a certain truth when the soul comes to determine surely these are truths in which I am deeply concerned upon which my eternal Life or Death doth depend without this God can have no service and we no Comfort but are at a great uncertainty of Spirit On the other side let me tell you that all our Coldness in Duty and all our Boldness in sinning it comes from unbelief 1. Our Coldness in Duty What 's the reason when God offereth such great things to us as the eternal enjoyment of himself Glory Comfort and Happiness as much as heart can wish that men are so dead hearted liveless and careless in the ways of God when our work is so good our ways so Excellent what 's the reason of all our Coldness and Carelesness in the Profession of Religion We have not a lively Sense of Eternity we do not bellive God upon his word if we did it would put Life into us Saith the Apostle 3 Phil. 14. This one thing I mind and I press towards the work Why For the prize of the high calling of God in Iesus Christ. When we mind our work seriously and above all other things not superficially and by the By when we can see the prize of our high calling as to run and hold the eye upon the mark then he presseth onward that he may not lose the garland So when we feel the rewards of Grace when we are perswaded of them this puts Spirit into us and encourageth us against all deadness and faintness I press on ward then with a great deal of vehemency and earnestly So 1 Cor. 15. 58. Be ye stedfast and unmoveable always abounding in the work of the Lord here is the description of a Godly man How shall we do to keep the heart in such an earnest frame By a sound Belief of the Promises for so it follows for as much as you know that your Labour shall not be in vain in the Lord If holiness doth not flourish there is a Worm at the Root Atheism and Unbelief lies at the heart and the want of such an assent to those great and glorious Promises which God hath made known to us in Christ. 2. Our boldness in sinning Why do men go on securely in ways of disobedience against God because they do not know whether the Word be true yea or no. If a man had Heaven and Hell in his Eye if he were soundly perswaded of these things certainly he would not venture the loss of Heaven for a trifle and would not upon such small temptations run the hazard of everlasting torments You cannot drive an ass the most stupid creature into the fire which is burning before his eyes So if these things were before our eyes we would not be so bold with God and so daring as we are Temptation to sin must needs prevail with us when we have not Faith for when the Temptation is strong and Faith weak where are we A man will yield to his base Lusts for there is present profit present pleasure and we have no undoubted certainty of the rewards of obedience and of the promises which are to be set against the Temptation But now when we consider we have so great and precious Promises this will make us cleanse our selves from all filthiness of flesh and Spirit we will not easily sin against God kick against the pricks and run upon danger laid before our eyes In vain is the snare laid in the sight of a Bird. Use 1. To reprove us for looking so little after the establishment of the Word There are many that content themselves with a loose profession of the name of Christ but are not established in a sound Belief of the Scriptures Ask them why they are of this and that Religion They have been taught so been brought up in it and so they might have been Mahometans upon the same account that they are Christians if they had been bred there where the name of Mahomet is of more request than the name of Christ. But then there are others that live by guess and carry on some natural Devotion but their Souls were never acquainted with the mystery of Grace never soundly established in it they have a conjecture There are others that can dispute for their Religion that see a reasonableness in the Christian Faith and why they should be of this Opinion rather than that I but their hearts were never subdued to God Hath the Spirit established Divine truths upon thy Soul and wrought these things upon thy heart hath it convinced thy Judgment awakned thy Conscience changed thy heart given thee any taste of Gods love in Christ drawn thee out of the World into near and sweet Communion with God truths are by him establisht to us and represented with evidence and power 1 Cor. 2. 4. Alas all else we can attain to is but cold and fruitless notion which will not warm the heart some cursory opinions that will not hold thy heart under the awe of God and guide thee in the paths of Holiness to eternal Life and therefore rest not in this that you have some knowledge concerning Christ and priviledges by him But are your hearts established have you a sence of these truths wrought in you by the Holy Ghost Use 2. It exhorteth us to use the means whereby the Word may be established 1. Chiefly observe Experiences how it is accomplished in the course of Gods Providence and inward feeling of thy own heart What answers of Prayer have you when you have been wrestling with God and putting his Promises in Suit at the Throne of Grace Every day God is fulfilling one Promise or another to train us up to look for more at his hands That we may trust him for our Inheritance and our final Blessing he first giveth us a proof of his Truth in lesser matters The more you observe the dealings of God with your own Souls and the fulfilling his Word to you the more will your heart be confirmed against Atheism and established in the belief of the Divine Authority of the Scripture It concerns us much to look to this that our hearts be firmly setled against Atheism especially when
in thy way These two Prayers joyn'd together speak thus much if you be too busie about Vanity it will bring on a Brawn and Deadness and so you need to go to God for quickning And Christ tells his disciples Luke 21. 34. Take heed of being over-charged c. The soul is mightily distempered by too free a Liberty of the delights of the Flesh for Surfeiting and Drunkenness must not be taken there in the gross Notion 3. Let us take heed that we do not lose it by our Sloathfulness and Negligence in the spiritual Life Isa. 64. 7. There is none that stirreth up himself to take hold of thee As in a Watch one Wheel protrudes and thrusts forward another so when we are diligent all is lively in the Soul but when we are not active and serious in a Godly course all goes to Rack An Instrument though it be never so much in Tune yet laid by and hung up it grows out of Order Wells are sweetet for draining Our Graces if we keep not them awork lose their Vitality if we do not stir up the Grace of God 2 Tim. 3. 6. they are quite quenched when we grow careless and neglectful of our Souls we lose this Activity of Grace 4. Vain and Dead-hearted Company and Converse are a very great means to damp the Spirit and quench the Motions of the heavenly Life We should Provoke one another to good Works Heb. 10. 24. There is great Provocation in good Examples but we grow Lazy Formal slight by imitation Others profess Knowledg yet are Vain Dead-hearted so are we we have adopted it into our Manners and leven one another by this means There should be a holy Contention who should be most forward in the ways of Godliness and excel in our Heavenly calling this keeps Christians lively Saul when he was among the Prophets he Prophecied but when we converse with Dead-hearted company it breeds a great Damp. You read in Isa. 41. 6. 7. how the Idolaters encouraged one another it was when the Isles was to wait for the Messiah that they should not faint but get up their Idols again after Christ had got a little footing among them and shall not the Children of God encourage and keep up the life of Zeal one in another Use 2. Exhortation It presseth you to divers Duties 1. To see a need of quickning Though life received gives Power to act yet that Power must be excited by God No creature doth subsist and Act of it self All things Live Move and have their Being in God There is a Concurrence necessary to all created things much more to the New-creature Partly because of the internal indisposition of the Subject in which it is alas Grace in the Heart is but like fire in Wett-wood Partly by reason of External impediments Satan is ready to cast a Damp upon thy Soul so that the Lords grace is still necessary for us 2. Ask it of God All life was at first in him Originally and ' it s an Emanation from him The Apostle proves Christs God-head from this because In him was Life Iohn 1. 4. But is this a good Argument Doth that prove therefore he was God may we not say of the meanest Worm in it is Life but he means Originally he was the fountain of Life And still he keeps it in his own hands and conveys it to all Creatures every moment even to the lowest Worm Iohn 5. 26. For as the Father hath life in himself So hath he given to the Son to have life in himself The Power of quickning and keeping of life it belongs to God He hath it Originally from himself he gives it to others 1 Tim. 6. 13. he that quickneth all things Worms Men that gives Life to them is God 3 Except this Grace in and through Jesus Christ who hath purchased it for us who gave his Flesh to be meat indeed and his Blood drink indeed Iohn 6. 55. Who rose again that we should walk in newness of Life Rom. 6. 4. Who ascended to pour out the Spirit upon us Iohn 7. 38. 39. Therefore when we find Deadness Spiritually look to receive this life from Christ. 4. Rouse up your selves There are Considerations and Arguments to quicken us Certainly a man hath power and faculty to work truths upon himself to stir up the Gift and Grace that is in us 2 Tim. 1. 6. We must not think Grace works necessarily as fire burns whether we will or no that this will enliven us but we must rouze and stir up our selves as Psal. 42. 5. There are many considerations by which me may awaken our own Soul from the Love of God from the Hopes of Glory by which Christians should stir and keep their Spirits awake and alive towards God and Heavenly things Use 3. If quickning be so necessary it presseth us to see when ever we have received any thing of the vitality of Grace Sence Appetite and Activity we may know it by these things when there 's a sence of Sin in-dwelling as a Burden Life is strong then when it would expel its Enemy Rom. 7. 24. When there is an Appetite after Christ and his Graces and Comforts When there 's a greater Activity a bursting and breaking forth towards Religious Duties it is a sign Grace is strong in the heart for the Spirit is to be a fountain of living waters always breaking out Iohn 7. 38. When we are more fruitful towards God when it is ready to discover it self for the Glory of God then the heavenly life is kept in good plight For these things we should be thankful to God for he it is that awakeneth you SERMON XLVII PSALM CXIX Verse 41. Let thy Mercies come also to me O Lord even thy Salvation according to thy Word IN this Verse you have the Man of God in Straights and begging for Deliverance In this Prayer and Address to God you may observe 1. The Cause and Fountain of all Thy Mercies 2. The Effect or thing asked Salvation 3. The Warrant or Ground of his Expectation according to thy Word 4. The effectual Application of the Benefit asked Come also unto me The Sum of the Verse may be given you in this Point Doct. That the Salvation of God is the fruit of his Mercy and effectually dispensed and applied to his People according to his Word There is a twofold Salvation Temporal and Eternal 1. Temporal Salvation is Deliverance from Temporal Dangers Exod. 14. 13. Stand still and see the Salvation of the Lord. 2. Eternal Deliverance from Hell and Wrath together with that positive Blessedness which is called Eternal Life Heb. 5. 9. And being made perfect he became the Author of eternal Salvation to all them that obey him The Text is applicable to both though possibly the former principally intended 1. I shall apply it to Salvation Temporal or deliverance out of Trouble Then observe 1. the cause of it Thy Mercies Gods Children often fall into such streights that
compose and purifie the Mind and make Sin more odious and fortifie us against the Baits of Sense which are the occasion of all the Sin in the World All our Joy is to be considered with respect to its Use and Profit Eccles. 2. 2. I said of laughter It is mad and of mirth What doth it The more a Man delighteth in God and in the Ways of God the more he cleaveth to him and resolveth to go on in this Course and Temptations to Sensual Delights do less prevail for the joy of the Lord is our strength The safety of the Spiritual Life lieth in the keeping up our Joy and Delight in it Heb. 3. 6. Whose house are we if we hold fast the confidence and the rejoycing of the hope firm unto the end Isa. 64. 5. Thou meetest him who rejoyceth and worketh righteousness But now Carnal Delights intoxicate the Mind and fill it with Vanity and Folly The Sensitive Lure hath more power over us to draw into the slavery of Sin Tit. 3. 3. For we our selves were also foolish deceived serving divers lusts and pleasures Surely then the healing Delights should be preferred before the killing wounding Pleasures that so often prove a snare to us 2. The Object is to be considered thy commandments Here observe 1. David did not place his Delight in Folly or Filthiness as they do that glory in their shame or delight in Sin and giving contentment to the Lusts of the Flesh as the Apostle speaks of some that sport themselves in their own deceivings 2 Pet. 2. 13. that do not onely live in sin but make a sport of it beguiling their own hearts with groundless apprehensions that there is no such evil and hazard therein as the Word declareth and Conscience sometimes suggesteth they are beholden to their sottish Error and Delusion for their Mirth Neither did he place his Delight in Temporal trifles the Honours and Pleasures and Profits of the World as bruitish Worldlings do but in the Word of God as the Seed of the New Life the Rule of his Conversation the Charter of his Hopes that blessed Word by which his Heart might be renewed and sanctified his Conscience setled his Mind acquainted with his Creators Will and his Affections raised to the Hopes of Glory The Matter which feedeth our Pleasures sheweth the Excellency or Baseness of it If like Beetles we delight in a Dunghil rather than a Garden or the Paradise of God's Word it shews a base mean Spirit as Swine in wallowing in the mire or Dogs to eat their own Vomit Our Temper and Inclination is known by our Complacency or Displacency Rom. 7. 5. For when we were in the flesh the motions of sin which were by the law did work in our members to bring forth fruit unto death Therefore see which your hearts carry you to to the World or the Word of God The most part of the World are carried to the Pleasures of Sense and mastered by them but a Divine Spirit or Nature put into us makes us look after other things 2 Pet. 1. 4. Whereby are given unto us exceeding great and precious promises even of the great blessings of the new Covenant such as Pardon of Sin Eternal Life c. 2. Not onely in the Promissory but Mandatory part of the Word Commandments is the Notion in the Text. There is matter of great Joy contained in the Promises but they must not be looked upon as exclusive of the Precepts but inclusive Promises are spoken of Psal. 119. 111. Thy testimonies have I taken as an heritage for ever for they are the rejoycing of my heart They contain spiritual and heavenly Riches and so are matter of Joy to a believing Soul but the Commandments call for Duty on our parts The Precepts appoint us a pleasant Work shew us what is to be done and left undone These Restraints are grateful to the New Nature for the compliance of the Will with the Will of God and its conformity to his Law hath a Pleasure annexed to it A renewed Soul would be subject to God in all things therefore delights in his Commandments without limitation or distinction 3. It is not in the Study or Contemplation of the Justice and Equity of these Commandments but in the Obedience and Practice of them There is a pleasure in the Study and Contemplation for every Truth breedeth a delectation in the mind Psal. 19. 8. The statutes of the Lord are right rejoycing the soul. It is a blessed and pleasant thing to have a sure Rule commending it self with great evidence to our Consciences and manifesting it self to be of God therefore the sight of the Purity and Certainty of the Word of God is a great pleasure to any considering Mind no other Study to be compared with it But the Joy of Speculation or Contemplation is nothing to that of Practice Nothing maketh the Heart more chearful than a good Conscience or a constant walking in the way of God's Commandments 2 Cor. 1. 12. Our rejoycing is this the testimony of our conscience that with simplicity and godly sincerity not with fleshly wisdom but by the grace of God I have had my conversation in the world Let me give you this Gradation The Pleasures of Contemplation exceed those of Sense and the Delights of the Mind are more sincere and real than those of the Body for the more noble the Faculty is the more capable of Delight A Man in his Study about Natural things hath a truer pleasure than the greatest Epicure in the most exquisite enjoyment of Sense Prov. 24. 13 14. My son eat thou honey because it is good and the honey-comb which is sweet to thy taste so shall the knowledge of wisdom be unto thy soul when thou hast found it then there shall be a reward and thy expectation shall not be cut off But especially the Contemplation of Divine things is pleasant the Objects are more sublime certain necessary profitable and here we are more deeply concerned than in the Study of Nature Surely this is sweeter than Honey and Honey-comb to understand and contemplate the way of Salvation by Christ This is an Heaven upon Earth to know these things Iohn 17. 3. This is life eternal to know thee the onely true God and Iesus Christ whom thou hast sent As much as the Pleasures of the Natural Mind do exceed these Bodily Pleasures so much do these Pleasures of Faith and Spiritual Knowledge exceed those of the Natural Mind These things the Angels desire to pry into Now the Delights of Practical Obedience do far exceed those which are the meer result of Speculation and Contemplation Why Because they give us a more intimate feeling of the Truth and Worth of these things and our Right in them thereby is more secured and our Delight in them is heightned by the supernatural Operation of the Holy Ghost The Joy of the Spirit is said to be unspeakable and full of glory 1 Pet. 1. 18. In short
Alsufficient therefore his Promises are not to be distrusted his Threatnings not to be slighted there is no resisting or standing out against him in the twinkling of an eye he can tear you in pieces pluck away the guilty Soul from the embraces of the unwilling Body A spark of his Wrath makes thee a burthen to thy self So for Promises one Word of his Mouth can accomplish all the good that is contained in them And 't is observable that the respects of the Creature that are peculiarly due to one of these Attributes are sometimes in Scripture directed to another 'T is said Hos. 3. 5. They shall fear the Lord and his Goodness in the latter days and love him for his Power and Greatness and believe in him for his Wisdome Again they trust him for his Goodness love him for his Wisdome fear him for his Power all these changes are in Scripture 2. Why God is best remembred when his Name is studied the Reason is because the study of his Name doth increase those three fundamental radical Graces before-mentioned 1. The studying of his Name increaseth our Love Thy Name is as an ointment poured forth therefore the Virgins love thee Cant. 1. 3. Ointment kept close in the Box doth not diffuse its savour but Ointment poured forth is full of fragrancy and reviving it perfumeth the whole house Iohn 12. 3. The house was filled with the odour of the Ointment So when the Name of God is not considered we are not comforted and strengthened and quickened but pour it forth take it abroad in your serious thoughts and believing Meditations and that doth attract and draw hearts to him When we consider the Mercy Grace Power Wisdome Truth and Justice of God these affect all those that have any spiritual discerning This is the way to draw Esteem from carnal Hearts He hath Authority to make Laws for he is the Wise God Power to back this Authority for he is the Almighty Creatour who can frown thee into nothing but yet he is good and gracious ready to receive you and pardon and do you good though you have rebelled against him to pour out this Name is our Duty and then poor Creatures will be prevailed with it is our Duty to do it in the discoveries of the Gospel your Duty to ponder upon it in your private Meditations The Wisedom of God in the Word sheweth your Duty his Power what need you have to bind it on your hearts and your case is not without hope for you have to do with a good God there is no Mercy to such as fear not his powerfull Justice and no Justice for such as flee from it to his Mercy see how God poureth out his Name Exod. 34. 5 6 7. And the Lord descended in the cloud and stood with him there and proclaimed the Name of the Lord and the Lord passed by before him and proclaimed the Lord the Lord God mercifull and gracious long-suffering and abundant in Goodness and Truth keeping mercy for thousands forgiving iniquity and transgression and sin and that will by no means clear the guilty visiting the iniquitie of the Fathers upon the Children and upon the Children's Children unto the third and fourth generation 2. The studying of God's Name encreaseth our Faith or Trust Psal. 9. 10. They that know thy Name will put their Trust in thee God is first known and then trusted and then served If God were known more he would be more trusted and if he were more trusted we would not be so double-minded and unstable in the profession and practice of Godliness we little study God and because we study his Name so little our Faith is weak and therefore we are so uncertain in our Conversations It is well when all our Comfort and Duty is immediately fetcht out of the Name of God or his Nature considered by us 3. The studying of God's Name encreaseth our Reverence and Fear Psal. 111. 9. Holy and reverend is thy Name Psal. 86. 11. Unite my heart to the fear of thy Name The more you study the nature of God the more awfull serious humble watchfull will you grow Thus you see serious and becoming thoughts of God do much encrease our Faith Fear and Love The Use is to exhort you more 1. To study the Name of God and to dwell upon the Meditations of the Almighty and to possess your mind with him till no place be left for sin or vanity 1. The Name of his Being God is not onely the best of Beings but properly that which is because he is a Self-being that gave Being to all things else and from everlasting to everlasting we are but as it were of yesterday and our Being is from him and our Life in his hands we cannot live an hour without him nor fetch a breath without him nor think a thought nor speak a word nor stir a hand or foot without him There is a continual providential influence and supportation as the beams of the Sun vanish as soon as the Sun is clouded so do we fail when God suspends his influence A Watch goeth of its self a Mill of its self when the Workman taketh off his hand from them it is not so with us and God for Acts 17. 28. In him we live move and have our being What Paul said of spiritual Life Gal. 2. 20. is true also of Life natural I am yet not I but God is all in all He is in us and liveth in us or we could not subsist for a moment we need not seek God without in the Workmanship of Heaven and Earth for we have God within our selves and may feel him and find him in our own Life and Motion as the Child in the Womb liveth by the Life of the Mother before it is quickned and liveth apart by a Life and Soul of its own or as a Pipe sounds by the blowing of the Musician if he stop his breath it is altogether silent so do we live and breath in God and all the tuneable variety of our Motions cometh from his breathing in us Now if God be so near us shall we not take notice of his presence and carry our selves accordingly shall we offend him and affront him to his face and displease Him without whom we cannot live But alas how seldom do we reflect upon this how is it that we move and think not with wonder of the first Mover in whom we move how is it that we live and persevere in Being and do not consider of this Fountain and Self-being who gave our Life to us and still continues it Oh the negligence of many Souls professing the knowledge of God and Godliness we speak walk eat and drink and go about all our business as if we had a Self-being and independent never thinking of that All-present and quickening Spirit that acts us moveth in us speaketh in us maketh us to walk eat drink and do all the functions of Nature Like the barbarous people who
and suitable Object to our Souls in him is nothing but good God is Goodness it self he is one that has deserved your Love and will satisfy and reward your Love All the good we have in an Ordinance it is from him and to lead up our Souls to him Our business now is to love God who loved us first 1 John 4. 19. to love him by devoting our selves to him and to consecrate our all to his Service 4. To desire more communion with him and to long after the blessed Fruition of him when God shall be all in all not onely be chief but all When we shall perfectly injoy the Infinite God when the Chiefest Good will give us the greatest Blessings and an Infinite Eternal God will give us a far more exceeding and eternal weight of Glory the Word Sacraments and Prayer convey but little to you in comparison of that when God is Object and Means and all things The Soul is then all for Christ and Christ all for the Soul Your whole employment is to love him live upon him Here we give away some of our Love some of our Thoughts and Affections on other things Christ is crowded hath not room to lay forth the glory of his Grace but there is full scope to doe it SERMON LXXVIII PSAL. CXIX 68. Teach me thy Statutes SECONDLY We come to David's Petition Teach me thy Statutes which I shall be brief in because it doth often occur in the Verses of this Psalm David's Petition is to understand the Word that he might keep it Teaching bringeth us under the power of what is taught and increaseth Sanctification both in heart and life as well as illumination or information Doctr. One chief thing which they that believe and have a sufficient apprehension of God's Goodness should seek of him in this world is Understanding and keeping the way of Salvation This Request is inforced out of the former Title and Compellation 1. Because the saving Knowledge of his Will is one principal effect of his Bounty and Beneficence As he sheweth love to Man above other Creatures in that he gave him such a Life as was Light Iohn 1. 4. that is had Reason and Understanding joyned with it so to his People above other men that he hath given them a saving Knowledge of the way of Salvation since Sin Psalm 25. 8. Good and upright is the Lord he will teach Sinners the way 'T is a great discovery of God's Goodness that he will teach Sinners a Favour not vouchsafed to the faln Angels 't is more than if he gave us the Wealth of the whole World that will not conduce to such an high use and purpose as this More of his good-will and special Love is seen in this to teach us the way how to enjoy him Eternal Life is begun by this saving Knowledge Iohn 17. 3. And this is Life eternal that they might know thee the onely true God and Iesus Christ whom thou hast sent 2. This is one principal way whereby we shew our sense of God's Goodness That 's a true apprehension of God's Goodness which giveth us Confidence and Hope of the saving Fruits of it When the oftner we think of it the more of Sanctification we seek to draw from this Fountain of Goodness That is an idle Speculation that doth not beget Trust an empty Praise a meer Compliment that doth not produce a real Confidence in God that he will give us spiritual Blessings when we heartily desire them True Knowledge of God's Name breedeth Trust Psal. 9. 10. They that know thy Name will put their trust in thee and more particularly for this kind of Benefit 'T is a general encouragement Matth. 7. 11. If ye then being evil know how to give good gifts to your Children how much more shall your Father which is in Heaven give good things to them that ask him but 't is limited to the Spirit Luke 11. 13. If ye being evil know how to give good gifts to your Children how much more shall your heavenly Father give the Spirit to them that ask it Without this Faith there is no Commerce with God 3. 'T is an Argument of the good temper of our Souls not to serve our carnal turns but promote the welfare of our Souls when we would enjoy and improve the Goodness of God to get this Benefit 1. They are affected according to the value of the thing Of all the Fruits of God's Goodness which an holy Man would crave for himself and challenge for his Portion this he thinketh fittest to be sought sanctifying Grace to understand and keep the Law If this be not the only yet 't is the chiefest Benefit which they desire in the World For other things let God deale with them as he will but they value this among the greatest things which God bestoweth on Mankind Observe here how much the Spirit of God's Children differeth from the Spirit of the World they account God hath dealt well with them when he bestoweth upon them Wealth and Honour Psalm 4. 6. Who will shew us any good but the other desire Grace to know God's Will and to serve and please him there is the thing they desire and seek after as suiting their temper and constitution of Soul A Man is known by his desires as the temper of his Body by his Pulse 2. They would not willingly sin against God either out of ignorance or perverse affections therefore if God will direct them and assist them in the work of Obedience their great care and trouble is over 'T is a good sign that a man hath a simple honest Spirit when there is rooted in his heart a fear to offend God and a care to please him He may erre in many things but God accepts him as long as seeking Knowledge in order to Obedience Eph. 5. 15 16 17. All that God requireth both for matter and manner is that we would not comply with Sin seeing the time is evil and full of Snares we should not be unwise in point of Duty 3. They have an holy Jealousy of themselves David desired to use every Condition well whether he were in Prosperity or Trouble The Context speaketh of Afflictions that were sanctified but a new Condition might bring on a new Alteration in the Soul Prosperity would make him forget God and Trouble overwhelm him if God did not teach him In what state soever we be we must desire to be taught of God otherwise we shall faile Phil. 4. 11 12. For I have learned in whatsoever state I am therewith to be content I know how to be abased and how to abound every-where and in all things I am instructed Unless the Lord guide us we shall be as Ephraim was a Cake not turned Hos. 7. 8. baked but on one side quite dough and raw on the other side faile in the next Condition though passed over one well 4. A Sense of the Creatures Mutability Comparing it with the former Verse I observe that
better in its self There was reason for his esteem and choice Many will say 't is better in its self but David saith 't is better to me Let us explain these Circumstances as they are laid 1. The things compared 1. On the one side there is the Law of God's Mouth 't is God's own Word and we should be as sure of it as if we had heard him utter it and pronounce it with his own Mouth or had received it immediately by Oracle from him And indeed that is one way to raise this esteem 1 Thess. 2. 13. Receiving it not as the word of men but as it is in truth the word of God which worketh effectually in you that believe In the Word we must consider two things the Authority of it and the Ministry of it if we consider the Authority of it so it cometh from God's Mouth if we consider the Ministry of it so it cometh by Man's Mouth for he speaketh to us by Men 2 Pet. 1. 21. Holy men spake as they were moved by the Holy Ghost If we look to the Ministry onely and not to the Authority we are in danger to slight it certainly shall not profit by it Many doe so as Samuel thought Eli called him when it was the Lord 1 Sam. 3. 7 8. but when we consider who is the Authour of it then it calleth for our reverence and regard 2. On the other side thousands of gold and silver Where Wealth is set out 1. By the species and kind of it Gold and Silver Gold for hoarding and portage Silver for present commerce 2. The quantity thousands that is thousands of pieces as that addition is used Psalm 68. 30. They shall submit themselves with pieces of silver or Talents as the Chaldee Paraphrase expoundeth it Money answereth all things Eccles. 10. 19. it can command all things in the World as the great Instrument of Commerce 2. The value and preference of the one above the other 't is better and 't is better to me 'T is better in its self that noteth the intrinsick worth of the Word 't is better to me that implieth his own esteem and choice To say in the general onely 't is better implieth but a speculative Approbation which may be in carnal Men Rom. 2. 18. And approvest the things that are more excellent but to say 't is better to me implieth a practical Esteem which is proper onely to the Regenerate 'T is more dear precious and sweet to them than the greatest Treasure Could we have such an holy Affection to the Word and say also to me and to me we should thrive more in a course of Godliness For a man is carried on powerfully by his Choice and Esteem his Actions are governed and determined by it Doctr. The Word of God is dearer to a gracious heart than all the Riches in the World Let me bring Proofs Psalm 19. 10. More to be desired are they than gold yea than much fine gold So speaking of spiritual Wisdome which is onely to be had by the Word of God he saith Prov. 3. 14. That the Merchandise thereof is better than the Merchandise of silver and the gain thereof than fine gold So Prov. 8. 11. For Wisdome is better than Rubies and all the things which are to be desired are not to be compared with it These Expressions are frequently used because the greatest part of Mankind is miserably bewitched with the desire of Riches but God's Children are otherwise affected they have a better Treasure Let me prove two things 1. That the Word of God and the benefit that we get by it is better than thousands of Gold and Silver 2. That the Children of God do so esteem it Both must be proved the one to shew the worth and excellency of the Word the other to shew the gracious Disposition of the hearts of God's Children There is no question but that if these things were well weighed the Law of God's Mouth and thousands of Gold and Silver we should find there is a great inequality between them but all men have not a judgment to choose that which is most worthy Many take glass Beads for Jewels and prefer Toyes and Trifles before a solid Good Gold and Silver draw the Hearts of all men to them and their Affections blind their Judgment and then though the Weights be equal if the Ballances be not equal wrong will be done We do not weigh things with an equal Ballance but consider them with a prejudiced Mind and an Heart biassed and prepossessed with worldly Inclinations I. First then for the things themselves surely Gold and Silver which is digged out of the bowels of the Earth is not worthy to be compared with the Law that cometh out of the Mouth of God if you compare the Nature Use and Duration of these Benefits that you have by the one and the other you will see a vast difference 1. The Nature the Notion of Riches is abundance of valuable things Now there are true Riches and counterfeit Riches which have but the resemblance and shew The true Riches is spoken of Luke 16. 11. and is opposed to that Mammon and Pelf which the World doateth upon Grace giveth us the true Riches and Wealth 'T is good to state what are the true Riches and the false The more abundance of truely valuable Things a man hath the more he hath of true Riches a Child counteth himself rich when he hath a great many Pins and Points and Cherry-stones for those suit his childish Age and Fancy A worldly Man counteth himself rich when he hath Gold and Silver in great store by him or Lands and Heritages or Bills and Bonds but a Child of God counteth himself rich when he hath God for his Portion Christ to his Redeemer and the Spirit for his Guide Sanctifier and Comforter which is as much above a carnal Man's Estate in the World as a carnal Man's Estate is above a Child's Toyes and Trifles yea infinitely more Well then surely the Word of God will make us rich because it revealeth God to be our God according to our Necessity and Capacity Psalm 16. 5 6. The Lord is my Portion I have a goodly Heritage and it revealeth unsearchable Riches of Grace in Christ Eph. 2. 7. Eph. 3. 8. pardon of Sins and Life eternal They that have Christ want nothing but are compleatly happy So for the Spirit what are all the Riches of the World to those Treasures of Knowledge Comfort and Holiness which we have by the Spirit What is in one Evangelist He will give his holy Spirit to them that ask him Luke 11. 13. is in another Matth. 7. 11. He will give good things to them that ask him The Spirit is instead of all good things so that the Word is able to enrich a man more than all the Wealth of the World can It giveth us abundance and abundance of better things so that a man is not absolutely poor that wants Gold
things are drawn off from the pursuit of heavenly and are night and day cumbred with much serving and never take time to refresh their Souls with the pleasure of the Word like Martha cumbred about many things while Mary sate at Iesus's Feet and heard his Word Luke 10. Felix domus saith Bernard ubi Martha queritur de Maria 'T is a happy House where Martha complaineth of Mary but alas in most places 't is otherwise Religion is incroached upon all remembrance of God and meditation of his Word is justled out of doors by the Cares of the World Use 2. Is to press us to make this Profession seriously heartily 1. When we have Wealth this Profession should be made to draw off the Heart from it to better things When our Store is increased our Hearts are apt to be inchanted with the love of these things Psalm 62. 10. If riches increase set not your hearts upon them Our Hearts are very apt to be set upon the World but we must remember this is not the true Treasure there are other manner of Riches that we should look after to be rich towards God lest I be a carnal Fool Luke 12. 21. Complacency in a worldly Portion is a sure sign of a worldly Heart more than greedy Desire 2. When we want Wealth we should make this Profession to induce us to Contentment The good Disciples had the Spirit to Iudas as the bad one he gave the Purse if you have spiritual Wisdome and Knowledge you have that which is most excellent Iames 2. 5. God hath chosen the poor of the world to be rich in Faith 3. When we lose Wealth for Righteousness sake we have that which is better The Knowledge of a hated Truth is better than to shine with the Oppressour Prov. 3. 31 32. Exvy not the Oppressour nor choose any of his ways For the Froward is an abomination to the Lord but his secret is with the Righteous You have your Losses exchanged for a greater Good Use 3. Is of Trial. Let us examine our selves and see what esteem and account we have of the Word of God If any say that we are all ready to profess that we esteem the Word of God more than all Riches Then let us bring it off from Words to Deeds Do you prefer Obedience before Gain do you seek after spiritual Wisdome more than Gain Prov. 4. 7. Wisdome is the principal thing therefore get Wisdome and with all thy getting get Understanding Is this your main business to be wise to Salvation How many afflict and torment themselves to get Silver and God but how few to understand and imbrace God's Law how little doth this esteem of the Word controle contrary Desires and Affections SERMON LXXXI PSAL. CXIX 73. Thine hands have made me and fashioned me give me understanding that I may learn thy Commandments IN these words we have two things 1. The Man of God's Argument Thy hands have made me and fashioned me 2. His Request give me understanding to keep thy Commandments 1. For his Argument he pleadeth as God's Creature Man is God's immediate Workmanship both as to his Body and his Soul Some apply the words Thy hands have made me to the Creation of the Soul and the other words and fashioned me to the Creation of the Body but we need not be so accurate both imply that he was wholly the work of God's hand a meer Creature of his framing and a Creature exactly made so made that he was also fashioned fearfully and wonderfully made Psalm 139. 14. The Structure of Man's Body darts a reverence and awe of God into the Consciences of Beholders and he saith in the 15 Verse I was curiously wrought the Vulgar reads it acupictus painted as with a Needle Man's Body is a curious piece of Imbroidery that is to be seen in the Bones Veins and Arteries that spread and run throughout the Body which Consideration increaseth the Argument not onely as he was God's Work but framed with a great deale of Artifice 2. Here is his Request give me understanding that I may learn thy Commandments In which he beggeth Grace that the Faculty might be well disposed give me understanding and rightly exercised that I may learn thy Commandments that he might both know and keep his Commandments Surely he meaneth a saving Knowledge and therefore when the work of Grace is expressed by Knowledge a Theoretical and Notional Knowledge is not understood but that which is Practical and Operative such a Knowledge as doth work such a Change both in the inward and outward Man as that Mind Heart and Practice do express a Conformity to God's Law As Ier. 24. 7. I will give them a heart to know me that I am the Lord and they shall be my People and I will be their God for they shall return to me with their whole heart That is all the Blessings of the Covenant he expresseth by giving them an heart to know him they shall so know me as to acknowledg me for their God and carry themselves accordingly in dutifull Obedience to me I will regard them as their God and they shall regard me as my People So when 't is said Col. 3. 10. That the new man is renewed in knowledge after the Image of him that created him 't is meant of a saving Knowledge or acknowledgment of God such as doth produce a perfect Conformity to his Law in both the Tables 't is such a Knowledge as is set out in Righteousness these are parallel Expressions Eph. 4. 24. Well then this new Nature David prayeth for give me understanding not as though he were altogether a stranger to it but as seeking farther degrees of it such a spiritual understanding of the Will of God as might bring him into a more perfect and intire submission thereunto I am thy Creature let me be thy New Creature give me a Faculty so clearly renewed that I may know and keep thy Commandments Doctr. That as we are Creatures we are some way incouraged to ask of God the Grace of the New Creature I shall draw forth the sense of the Text and the Doctrine in these Propositions 1. That Man was made by God or is God's immediate Workmanship we have the first notice of it Gen. 1. 26. Let us make man after our own image and likeness God put more respect upon him than upon the rest of the work of his hands his Creation is expressed in other terms than were used before He said Let there be light and it was light let there be dry land c. but here God speaketh as if he had called a Consultation about it Let us make man not as if there were more difficulty or as if creating Power were at a nonplus but to shew what special notice he taketh of us and to point out the Excellency which he did stamp upon Man in his Creation beyond the rest of the Creatures There was no Creature but had some Impress of God upon
sharpness of apprehension in carnal Things but dull slow and blind in spiritual and heavenly Things Thoughts are spent freely and unweariedly about the one but there is a tediousness and barrenness about the other a Will backward to what is good but a strange bent and urging to what is evil in that which is good we need a Spur in evil a Bridle these things persevere with us but how fickle and changable in any holy Resolution the Memory slippery in what is good but firm and strong in what is evil the Affections quick easily stirred like Tinder catch fire at every spark but as to that which is good they are like fire in green Wood hardly kept in with much blowing Again our delight is soon moved by things pleasing to Sense a carnal gust and savour is very natural to us and rise with us Rom. 8. 5. but averse from the chiefest good and every thing that leadeth to it Surely then we have need to goe to God and complain of Corruption sometimes under the notion of a blind and dark Mind begging the illumination of the Spirit sometimes under the notion of a dead hard Heart or an unperswadable Will begging his inclining as well as inlightning Grace Surely they are strangely hardened that do not see a need of a spiritual Understanding Nay God's Children after Grace received though sanctified betimes yet halt of the old Maim dull in Spirituals alive and active in carnal Matters Carnal and worldly Men act more uniformly and suitably to their Principles than the Children of God to theirs Luke 16. 8. The Children of this world are wiser in their generation than the Children of light that is more dexterous in the course of their Affairs Grace for the present worketh but a partial Cure we have the advantage in matter of Motive we have better and higher things to mind but they have the advantage in matter of Principle their Principles are unbroken but the Principles of the best are mixed we cannot doe what we would in heavenly things there is the back-bias of Corruption that turns us away and therefore they need to be instant with God to heal their Souls sometimes a blind Mind and sometimes a distempered Heart 5. We must be new made and born again before we can be apt or able to know or doe the Will of God as Christ inferreth the necessity of Regeneration from the corruption of Nature he had been discoursing with Nicodemus You cannot enter into the Kingdome of God For that which is born of the flesh is flesh John 3. 5 6. Our Souls naturally accommodate themselves to the Flesh and seek the good of the Flesh and all our Thoughts and Care and Life and Love runs that way now what was lost in Adam can onely be recovered in Christ 't is not enough that God's hands have once made us and fashioned us but there is a necessity of being made and fashioned anew of becoming his workmanship in Christ Iesus Eph. 2. 10. and so the words of the Text may be interpreted in this sense Thou hast made me once Lord new make me thy hands made me O Lord give me a new Heart that I may obey thee In the first Birth God gave us a natural Understanding in the second a spiritual Understanding that we may learn his Commandments First that we may be good and then doe good The first Birth gave us the natural Faculty the second the Grace or those divine Qualities which were lost by Adam's Sin better never been born unless born again better be a Beast than a Man if the Lord give us not the knowledge of himself in Christ. The Beasts when they die their Misery and Happiness dieth with them Death puts an end to their Pain and Pleasure but we that have Reason and Conscience to foresee the end and know the way enter into perfect Happiness or Misery at death unless the Lord sanctify this Reason and give us an heart to know him in Christ and choose that which is good Man is but a higher kind of Beast a wiser sort of Beast Psalm 49. 12. for his Soul is onely employed to cater for the Body and his Reason is prostituted to Sense the Beast rides the Man We are not distinguished from the Bruits by our Senses but our Understanding and our Reason but in a carnal Man the Soul is a kind of Sense 't is wholly imployed about the animal Life There is not a more brutish Creature in the World than a worldly wicked Man Well then David had need to pray Lord thou hast given me Reason give me the knowledge of thy self and thy blessed Will 6. When we seek this Grace or any degree of it 't is a proper Argument to urge that we are God's Creatures so doth David here I am now come to my very Business and therefore I shall a little shew how far Creation is pleadable and may any way incourage us to ask spiritual Understanding and renewing Grace 1. In the general I shall lay down this 'T is a good way of reasoning with God to ask another Gift because we have received one already 'T is not a good way of reasoning with Man because he wastes by giving but a good way with God and that upon a double account Partly because in some cases Deus donando debet God by giving doth in effect bind himself to give more as by giving Life to give Food by giving a Body to give Rayment Matth. 6. 25. God by sending such a Creature into the World chargeth his Providence to maintain him as long as he will use him for his glory God loveth to crown his own Gifts Zech. 3. 2. Is not this a brand plucked out of the burnings The thing pleaded there is was not this a Brand plucked out of the fire one Mercy is pleaded to obtain another Mercy So God bindeth himself to give perseverance 2 Cor. 1. 10. but this is not the case here for by giving common Benefits he doth not bind himself to give saving Graces And partly too because he doth not waste by giving his mercy endureth for ever The same reason is given for all those Mercies Psalm 136. Why the Lord chose a Church maintaineth his Church giveth daily bread his mercy endureth for ever God is where he was at first he giveth liberally and upbraideth not James 1. 5. he doth not say I have given already Now a former common Mercy sheweth God's readiness and freeness to give the Inclination to doe good still abideth with him he is as ready and as free to give still daily Bread his mercy endureth for ever spiritual Wisdome his mercy endureth for ever indeed the giving of daily Bread doth not necessarily bind God to give spiritual Wisdome but that which is not a sure ground to expect may be a probable incouragement to ask and learn this that though nothing can satisfy Unbelief yet Faith can pick Arguments out of any thing and make use of
Law but the doctrine of the Gospel As if he had said Stick to that Doctrine where you have been quickned comforted revived and your hearts setled for God hath owned that doctrine He appeals to their own conscience and to their own known experience that they should not quit the doctrine of Faith but prize and keep close to it for surely that which hath been a means of begetting grace in our souls that should be highly prized by us If God hath wrought grace and any comfort and peace stick there and own God there and be not easily moved from thence Another Apostle reasons Iam. 1. 18 19. God hath begotten us by the word of truth wherefore be swift to hear that is O! do not neglect hearing take heed of forsaking or neglecting the Word for then you go against your own known experience you know here you had your life quickning comfort strength and will you be turned off from this for many times a Seducer may turn off a Believer from the Word which hath given him his first knowledge of Christ. There are three Causes which carry Saints to the Word and other Ordinances viz. Necessity Natural Appetite and inward Inclination and Experience Necessity they cannot live without the Word Natural Appetite and inward Inclination they have hearts suited to this work the Spirit which wrought in the heart hath put a nature in them sutable to the work And Experience they have found benefit by it These are the three grand Causes of respect to the Word and they are all implied or exprest in that 1 Pet. 2. 2. As new born Babes desire the sincere milk of the Word there 's natural appetite for the Word we have them come as new born Babes and there 's necessity you cannot live nor keep nor increase what you have unless you keep to the Word and there 's Experience if so be you have tasted you have had powerful impressions and quicknings by this Word We should engage our hearts upon experience the comfort life and light that we have had by the Word of God 3d Reason Our own spiritual Estate will sooner be discerned by these Experiences the comfort and quickning received from the Word in the way of duty for experience worketh hope Rom. 5. 4. If your experiences be observed and regarded this works a hopeful dependance upon God for everlasting glory your evidences will be more ready and sooner come to hand The motions of our souls are various and through corruption very confused and dark and this is that which makes it so difficult upon actual search to dâ—…cern how it stands between us and God it 's for want of observation But now if there be constant observation of what passeth between us and God how he hath quickned comforted and owned us in our attendance upon him and what he hath done to bring on our souls in the way of life these will make up an evidence and will abundantly conduce to the quickning and comforting of our hearts Use I. For Information It shews us 1. The Reason why so many neglect and contemn God's Word because they never gâ—… benefit by it they find no life in it therefore no delight in it Those that are quickned 〈◊〉 knowledge the mercy and improve it they esteem the Word and have a greater câ—…science of their duty It is not enough to find truth in truth not to be able to contradâ—… it but you must find life then we will prize and esteem it when it hath been lively in its operations to our souls 2. It shews the Reason why so many forget the Word because they are not quickned You would remember it by a good token if there were a powerful impression left upon your souls and the reason is because you do not meditate upon it that you may receive this lively influence of the Spirit For a Sermon would not be forgotten if it had left any lively impression upon your souls 3. If we want quickning we must go to God for it and God works powerfully by the influence of his grace and so he quickens us by his Spirit and he works morally by the Word both by the Promises and Threatnings thereof and so if you would be quickned you must use the means attend upon Reading and Preaching and meditating upon the Word As he works powerfully with respect to himself so morally by reasonings Use II. By way of Reflection upon our selves Have we had any of these Experiences David found life in God's Word therefore resolves never to forego it or forget it Therefore what experience have you had of the Word of God surely at least at first conversion there was the work of Faith and Repentance at first you will have this experience How were you brought home to God what have you had no quickning from the Word of God Case But here 's a Case of Conscience Doth every one know their Conversion or way of their own Conversion Christians are usually sensible of this first work There is so much bitter sorrow and afterwards so much rejoycing of hope which doth accompany that surely this should not be strange But though you have not been so wary to mark God's dealings with you and the particular quicknings of your souls yet at least when the Lord raised you out of your security and brought you home to himself you should have remembred it 1 Thess. 1. 9. They themselves shew of us what manner of entring we had unto you The entrance usually is known though afterward the work be carried on with less observation Growth is not so sensible as the first change God's first work is most powerful meets with greater opposition and so leaves a greater feeling upon us and therefore it were strange if we were brought home to Christ and no way privy and conscious to the way of it as if all were done in our sleep I say to think so were to give security a soft Pillow to rest on And therefore what quicknings had you then Can you say Well I shall never forget this happy season and occasion when God first awakened me to look after himself Many of God's Children cannot trace the particular Footsteps of their Conversion and mark out all the Stages of Christ's Journey and approach to their Souls 〈◊〉 are not alike thus troubled But yet that men may not please themselves with the 〈◊〉 position of imaginary grace wrought in them without their privity and knowledge let â—…e speak to this grand Case this manner of entrance of Christ into our souls how we are quickned from the dead and made living 1. None are converted but are first convinced of their danger and evil estate God's first work is upon their understandings Ier. 31. 19. After I was instructed I smote upon the thigh c. There is some light breaks in upon the Soul which sets them seriously a considering What am I Whither am I going What will become of me And Rom. 7. 9. When the
a circumstance the Word written not a dead letter but can sufficiently evidence it self to be of God de jure it hath the same power still though de facto not always so received and so owned by the sons of Men but only by those that are enlightned by the Spirit to see this evidence You find by daily experience every ingenious Author leaves an image and impress of his own spirit the mark of his genius upon every work that he doth We can say of an Exquisite Painting by some secret Art in it this is the hand of such a great Master Now can it be imagined that God should put his hand to any work and leave no signature or impress of it upon that work it cannot be imagined for it must be either because he could not or because he would not that God could not cannot be said without blasphemy Can Men shew the wisdom and learning they have attain'd to in every work and cannot God who is the Father of lights and the Fountain of wisdom insinuate such secret marks and notes of his wisdom and divine authority into that writing he took care should be pen'd for the use and comfort of the world that it might be known to be his And that he would not that cannot be believed neither He that is so willing to shew man what is good so willing to reveal himself to the reasonable creature can we imagine he would so wholly conceal himself that there should be no stamp of himself upon that doctrine to move our reverence and obedience but receive it from the testimony of such a Church Therefore surely there is enough in the Word to discover God to be the Author The Apostles when they went abroad to work Faith all the fruit that they expected from their Preaching was from this self-evidencing light which was discovered in their doctrine therefore doth the Apostle say 2 Cor. 4. 2. Not handling the Word of God deceitfully but by manifestation of the truth commending our selves to every mans conscience in the sight of God They did not commend themselves to the consciences of Men meerly by the Miracles which they wrought though that also was some Seal of their Commission and that they were authoriz'd and sent by God to preach those things to the world but by the manifestation of the truth commending themselves to every mans conscience So the Apostle reckons up many things approving our selves as the Ministers of God by the word of truth 2 Cor. 6. 4. Therefore certainly there is somewhat in the truth deliver'd that will sufficiently make out it self to be of God and when they render the reason why this Word was not received it was not for want of evidence as if this truth could not sufficiently be known to be of God but because Men were blinded with their lusts and carnal affections for so he saith 2 Cor. 4. 3 4. If our Gospel be hid it is hid to them that are lost In whom the God of this world hath blinded the minds of them which believe not c. Which shews there is a light in the Gospel by which it can discover itself and if this light be hidden from the eyes of Men it is because their minds are blinded by their own lusts and carnal affections Now if the certainty of truth will draw affection certainly those truths which are conveyed in the Word of God should gain upon our hearts and draw affection why because these are sublime supreme and weighty truths and come in with a great deal of evidence upon the hearts of Men. 2. If Goodness can gain the hearts and affections of Men the Word of God is good as well as true There 's a double desire in Man a desire of truth and a desire of immortality to know the truth and to enjoy the chiefest good the happiness of the intellect of the understanding that lies in the contemplation of truth and the happiness of the will in the enjoyment of good In the state of Innocency this was represented by the Tree of Life and the Tree of Knowledge of Good and Evil to suit these two capacities and desires that were in the heart of Man The Tree of Life to suit his desires of happiness and the Tree of Knowledge of Good and Evil to suit his desires of truth Under the Law this is set forth by the Candlestick and the Table of Shew-bread and in the Gospel by the Sacrament of Baptism which is called an enlightning Hebr. 10. 32. After you were enlightned that is after you were baptized and the Lord's Supper Light and Life they are the two great things Man looks after as a reasonable Creature to get more Light and then Life that he may enjoy God Now we are still at a loss for satisfaction of these desires until we meet with the Word of God where there is primum verum the supreme truth and summum bonum the chiefest good and therefore the directions of the Word are called true Laws and good Statutes Nehem. 9. 13. True Laws all words of truth so to perfect the understandings of Men and good Laws very suitable to their will and inclination and so bear a full proportion with the desires of a reasonable Creature So 1 Tim. 1. 15. This is a faithful saying and worthy of all acceptation The Gospel is a faithful saying there 's truth to perfect the understanding and then worthy of the chiefest embraces of our wills and affections As there is plain certain clear truth in the Word of God a satisfaction to the understanding in the view of truth so there is also a full compliance with the motions of the will which the Scripture offereth Now two things there are the Scriptures do reveal which are good for Men and cannot be found elsewhere and all the world have been puzled about them how to find them out 1 Reconciliation with God 2. Salvation or Eternal Happiness 1. Reconciliation with God This is the grand enquiry of the guilty creature wherewith God shall be appeased satisfied and we reconciled to him he being offended by our sin Micah 6. 8. How Justice shall be satisfied and Men that are obnoxious to the wrath of God may come to have delightful communion with him this is the great scruple that troubleth the Creature and all the false Religions in the World were invented for the removing and assailing this doubt and scruple and appeasing the hearts of Men as to these fears of divine justice Now we can nowhere be satisfied but in the way of Reconciliation and Peace which is tendred by God himself to repenting sinners through the mediation of Christ Jesus Natural conscience will make us sensible of sin and wrath and we have no ransom to pay it and all other creatures cannot help us for they are debtors to God for all they have and can do how then shall God be satisfied how shall we escape this vengeance This fear would have remained
for they will grow upon us and therefore it makes for the encouragement of you that they should sooner begin with God 2. It makes for the encouragement of those that have the Education of Youth as Masters of Families Parents and the like Do not say it is too soon for them to learn No Age is too soon for God 2 Tim. 3. 5. Thou hast from thy Infancy learned the Scriptures When we suck in Religion with our milk it 's a great advantage those things we keep with us that we learn young Prov. 22. 6. Train up a child in the way he should go and when he is old he will not depart from it When the new Vessel is seasoned with this precious liquor it will keep the taste tender Twigs are bent this way when they are as Wax capable of any impression Use 3. Caution for young ones If young men should obtain this benefit to grow wiser than the Ancients notwithstanding this yet they should learn to shew reverence to the aged Iob 32. 4 5 6. And then to ascribe it to God saith he ver 8. There is a spirit in man and the inspiration of the Almighty giveth them understanding It is not the sharpness of our wit but the inspiration of his Grace he is the Author of all this wisdom that is wrought in us Use 4. To humble the Aged that have not made conscience of their time and ways and therefore are more blockish than many Children Isa. 65. 20. There shall be no more an infant of days nor an old man that hath not filled his days Old men that are ignorant of the mysteries of Faith after they have long sate under the Word of God and have many advantages to improve their youth Heb. 5. 12. When for the time ye ought to be Teachers ye have need that one teach you again which be the first principles of the Oracles of God and are become such as have need of milk and not of strong meat In this sense God is said to take away the understanding of the Aged that is by a just judgment for their unfruitfulness and unprofitableness under the means of Grace They that are much younger than you are wise in comparison of you when they excel you for ripeness in wisdom for solidness and setledness in manners in a course of godliness Those old men that draw near to the Grave before they have consider'd either the end wherefore they came into the world or the state into which they shall be translated when they go out of it those are Children of 100 years old that have nothing to reckon Age by but wrinckles and gray hairs Doct. 3. That the way to increase in spiritual understanding is to be studious in practical holiness The Word that will give you understanding will keep you out of all snares sufficiently direct you to true happiness But how shall we get it refer it to practice practise what you know and you shall know more it must needs be so 1. Because these are such as have God's Promise Iohn 7. 17. If any man will do his will he shall know of the doctrine whether it be of God or whether I speak of my self They that make conscience of their ways season their course in the fear of God that take Gods direction with them God will tell them they shall know what doctrine is of God 2. They have a greater clearness of mind and understanding therefore must needs discern holy things why because they are freed from the clouds of lust and passion which do insensibly blind and make them stay in generals Mat. 5. 8. Blessed are the pure in heart for they shall see God Saith Nazianzene Where there is purity there 's brightness where there 's a pure heart there 's a great deal more clearness in the understanding Reason and Fancy are dark unless a Man have a command over his Passions and Affections over his Passions of Anger Fear Grief and over his Affections of Love and Joy and Appetite towards sensual delights unless he be able to govern these things he will never truly discern the mind of God for the seasoning his course in living a holy life that of the Apostle is notable 2 Pet. 1. 5. Add to your faith virtue and to virtue knowledge and to knowledge temperance unless they be able to govern their affections in the use of worldly delights pleasures and profits they will never have this practical knowledge and therefore the only way to know divine things as Nazianzene well observes is conscientiously to keep the Commandments of God If you would know the Will of God do not spend your time in heaping up Notions but framing your heart to obedience governing your affections by the fear of God and suiting your hearts to the Word of God Alas Those that seek knowledge out of ambition curiosity and vain ostentation and lie under the power of vile affections get but very little true spiritual light they may have the understanding of Teachers but not the understanding to season them and guide them in their communion with God 3. The more we practise the more Religion is exemplifi'd and made sensible so that we come to understand more of the sweetness of it and on the other hand the more of difficulty is in it when there is nothing but bare Notions and naked apprehensions There we have a double advantage an exact Rule and more experience of the sweetness of Religion Prov. 3. 17. All her ways are ways of pleasantness When we practise what we know then we come to know the sweetness of entertaining communion with the Lord and they know more of the difficulty of Religion they know where their hearts are more averse and more in danger whereas others that soar aloft in Notions and idle and lofty speculations have not this experience 4. They that practise study things with more affection than others mightily help their understanding The more piety and zeal any man hath the more will the Lord bless his Studies Paul profited in the Iewish Religion above many of his Equals why Gal. 1. 14. Being more exceedingly zealous of the tradition of my Fathers A man that hath a zeal in any thing will profit more than others so he that hath a zeal for the things of God profits above others A blunt Iron if red hot will pierce through an Inch-board sooner than a cold Tool though never so sharp so those that have blunt parts in comparison of others yet if they have zeal and good affections they will pierce deep into the mysteries of Religion they that have sharper parts want the fire of zeal 5. The more fruitful any Grace is the more doth it abound with us and therefore when your knowledge is fruitful you will find it increased by laying out your Talents Col. 1. 10. Be fruitful in every good work always increasing in the knowledge of God First he presseth knowledge in order to practice then he presseth
good evidence of the new nature it is a sign you have gotten that other heart that new spirit which must have new comfort new supports 1 Pet. 2. 3 4. As new born babes you desire the sincere milk of the Word If so be you have tasted that the Lord is gracious Hereby we may know the new man by his appetite and savor Life is known by this as much as by any one thing else 2. This will give you a more assured knowledge of the truth and worth of spiritual and heavenly things whereas otherwise we shall but talk of them by rote until we experiment the comfort and sweetness of them in our own souls then we will see there is more than Notions in promises the Word of God is not a well devised Fable and golden Dream for our taste will be our confirmation The greatest demonstration is from the senses 1 Iohn 5. 10. the Believer hath a testimony of the truth of Religion within himself in his own heart O! it is a great advantage to have our remedy there where our danger lies in the heart where Atheism and Disbelief lurks to have spiritual sense there when you have a real experience of them then Satan cannot have such advantage and atheistical and unbelieving thoughts such advantage for you have felt the benefit of spiritual things It is a great advantage against temptation when you have had a sense when you do not only know by hear say and guess that the Word is sweet but you have had a taste as a man that hath been at the fire knows it warms when we can not only say with him we have heard the Kings of Israel are merciful Kings but with the men of Samaria we have seen him our selves 3. The life of grace mightily depends upon it all your liveliness in grace depends upon this taste therefore get it When you have no taste you lose your appetite and when you lose your appetite you lose your strength and when you lose your strength all goes to ruine in the soul sin prevails and deadness increaseth upon the soul. All the strength comfort and vitality of your lives depend upon your taste 4. It is this taste that will make you more useful to others That which we have seen heard and tasted that we commend to others A report of a report and tradition it may be or not that 's a cold thing this is not a valid testimony Ay but when you can speak of that which you have felt and tasted your eyes have seen and hands handled of the Word of Life 1 Iohn 1. 1. When it is matter of sense then we can speak boldly and affectionately as the Apostle 2 Cor. 1. 4. That we might comfort them which are in trouble by the comfort wherewith we our selves are comforted of God When we our selves are comforted of God and that which we speak is the result of our own experience it makes us more useful in our Christian converse The Prophet Ezekiel was to eat his own Prophesies and St. Iohn to eat the Book the meaning is they must digest it What we communicate to others we must digest it our selves that finding it sweet we may speak the more effectually for God 2 Do not lose this taste O it 's a sad thing to lose these spiritual senses Hypocrites their taste doth lightly come and lightly go they have a little vanishing sweetness now and then but it 's soon gone it 's a sad thing to lose our spiritual taste It may be lost in a great measure sometimes a Christian hath it and sometimes he hath it not at least not in such a degree as formerly Experience shews it may be lost too too often all the business will be to discern the first tendencies of this evil when we begin to lose our taste and spiritual senses This may be discerned with respect to the three fold object of this taste heavenly Gift the good Word of God and Powers of the World to come 1. Heavenly Gift that 's Christ Jesus When we do not so highly value the love of God in Christ and prize his blood and the precious effects of it when we do not so earnestly beg pardon of sin and hunger and thirst after his righteousness when we have not that former earnestness and strength of desire to enjoy Christ time was when thou thoughtest no terms too dear for him when thy heart made hard pursuit after him but now thou art grown cold and careless and so pass him by lightly as a full stomach with meat with which it is cloyâ—…d when you are not so earnest and zealous for Christ it 's a sign you have lost your taste 2. Your tasting of the good Word of God When you slight the Word either in not reading hearing meditating in it so frequently as you were wont to do oh time was when you could say No honey or honey-comb so sweet as this to my poor soul Psal. 19. 10. when you could hardly call off your thoughts now you are more unfrequent in these godly exercises or else if conversant about it not with that life and that affection in a more customary manner you can read of the love of God and sufferings of Christ Jesus without any love to him again can read the Promises and they seem to be but like dry Chips and wither'd Flowers and not yield that marrow and fatness to you You can read the promises of eternal life and have not that joy thankfulness and blessing of God You could hardly contain your selves before but cry out Blessed be the God and Father of our Lord Iesus Christ and blessed be God that hath visited and redeemed his people Now your affections are more flat and cold and have not that relish in holy conference sweetness in hearing and that contentment of soul in meditating 3. You may lose your taste in the Powers of the World to come when you grow more mindless of God and eternal blessedness when you have not such fresh and warm thoughts as you were wont to have when your desires hopes expectations of the life to come is abated you have not that lively hope 1 Pet. 3. 3. to quicken you for the attaining of eternal blessedness While this taste is fresh upon the hearts of Christians they are for Heaven for God carried on with vigor and strength in the way of holiness but when your hearts are carried out to worldly vanity and you relish more the honour applause fulness of estate worldly increase and you are grown more cold in heavenly things you have lost this taste of the Powers of the World to come Heb. 6. 4. The causes of this One is want of a due esteem not an esteem in an Idea naked or abstract notion from those thoughts out of a temptation No man is so unreasonable but if he be a little enlightned with Christianity will say The favor of God is better than all things Ay but want of that
Entrance The word Petack signifieth door gate or opening The expression giveth us occasion 1. To distinguish of Truth in Scripture There is Ostium and Penetrale the Porch of Knowledge and the secret Chambers of it The Porch I should take for the first vital essential necessary Truths that concern Faith and Practice those are obvious to every one that looketh into the Scriptures The inner Chambers are those more abstruse points that do not so absolutely concern the life of Grace but yet conduce ad plenitudinem Scientiae serve for the encrease of Knowledge Those that are in the Porch and have not as yet pierced into the depths of Scripture may yet have so much light as to direct them into solid Piety 2. Every door hath a Key belonging to it so hath this a Key to open it which Christ hath in his keeping Rev. 3. 7. He hath the Key of David which openeth and no man shutteth and shutteth and no man openeth The Officers of the Church are in part intrusted with it for the good of the Church Christ saith Luk. 11. 52. The Lawyers had taken away the key of knowledge and entred not into the Kingdom of God themselves and them that were entring in they hindered Such unfaithful ones hath every age almost afforded that shut the door of Knowledge against the people Papists that lock up the Scriptures in an unknown tongue are grosly guilty of it Others that hinder plain and powerful preaching cannot excuse themselves from being accessary to this guilt yea those that obscure the plain word of God by Philosophy Traditions of men or careless handling Tertullian complained long ago of those qui Platonicum Aristotelicum Christianismum proeudunt Christianis 3. By this Door opened there is entrance and so cometh in our word This Entrance may be understood or actively passively when the word entreth into us or we enter into it First Actively when the word entreth upon a mans heart and maketh a sanctified Imression there as the expression is Pro. 2. 10. When wisdom entreth into thy heart and knowlâ—…dge is pleasant to thy Soul This entrance of the word bringeth Light with it the first Creature God made was light so in the new Creature therefore it concerns us to know what manner of entrance the word had upon us 1 Thes. 1. 9. For they themselves know of us what manner of entring in we had unto you and how ye turned to God from Idols to serve the living and true God Secondly Passively when men do first enter upon the study of the word It may be read the entrance into thy Word as well as of thy Word when once acquainted with it and the first rudiments of Knowledge we should soon discern the Lords mind in the necessary Truths that concern Faith and Practice Secondly The other question is what is meant by the Simple The word is sometimes used in a good sense sometimes in a bad 1. In a good sense 1. For the sincere and plain hearted Psal. 116. 6. The Lord preserveth the simple I was brought low and he helped me 2 Cor. 1. 12. For our rejoycing is this the testimony of our Conscience that in simplicity and godly sincerity not with fleshly wisdom but by the Grace of God we had our Conversation in the world and more abundantly to you-wards 2. For those that do not oppose the Presumption of carnal wisdom to the pure light of the word so we must be all simple or fools that we may be wise 1 Cor. 3. 18. If any man among you seemeth to be wise in this world let him become a fool that he may wise That is in simplicity of heart submitting to Gods conduct and believing what he hath revealed The Septuagint in the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it inlighteneth and giveth understanding to the Babes and so they often translate this word Babes or little ones thence Christs saying Mat. 11. 25. I thank thee O Father Lord of heaven and earth because thou hast hid these things from the wise and prudent and hast revealed them unto â—…abes Nor to worldly wise but babes in comparison not to conceitedly wise but those that are sensible of their own Ignorance 2. In a bad sense for the Ignorant 1. In the general every man is naturally dull and ignorant in divine things Iob 11. 12. Vain man would be wise though man be born like a wild asses colt For grossness as well as untamedness So every man is simple 2. Those that are naturally weak of understanding or of mean capacity Prov. 1. 4. To give subtilty to the simple to the young man knowledge and discretion Prov. 8. 5. O ye simple understand wisdom and ye fools be ye of an understanding heart In all these senses may the Text be made good I take the last chiefly intended Observations 1. Observe somewhat from that word the Entrance Doctr. I. That in getting knowledge there is a Porch and Entrance that we must pass through before we can attain to deeper matters As in Practice there is a Gate and a Way Mat. 7. 14. Because strait is the gate and narrow is the way that leadeth to life An Entrance and a Progress An Entrance by Conversion to God and a Progress in a course of holy walking So in Knowledge there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first Principles of the Oracles of God or some Elements and afterwards deeper mysteries Milk for babes as well as meat for stronger men Heb. 5. 12 13 14. For when for the time ye ought to be teachers ye have need that one teach you again which be the first principles of the oracles of God and are become such as have need of milk and not of strong meat For every one that useth milk is unskilful in the word of righteousness for he is a babe But strong meat belongeth to them that are of full age even those who by reason of use have their senses exercised to discern both good and evil There is an order in bringing men to knowledge First There is something obvious and lyes uppermost in all Truths that is soon understood and this we put into Catechisms we must teach as able to bear Mar. 4. 33. And with many such parables spake he the word unto them as they were able to hear it Indeed afterwards we come to dig into the mines of Knowledge and to dive deeper as choice Metals do not lie in the surface but in the bowels therefore we should not content our selves with a supersicial search but dig as for Treasure in a Mine Prov. 2. 4. If thou diggest for her as silver and searchest for her as for hid Treasures So Paul 1 Cor. 3. 1 2. And I Brothren could not speak unto you as unto spiritual but as unto carnal even as unto babes in Christ I have fed you with milk and not with strong meat for hitherto ye were not able to bear it neither yet now are ye able By Milk he meaneth
thy heart for entertaining the light and power of these truths and in due time God will shew thee other things In the mean time bless God that whatever is necessary is plain to them that are docile and heedful and willing to do the will of God As in the world the most necessary things are at hand the less necessary are hidden in the bowels of the Earth so in Scripture necessaries are facile and easie 2. Let us use this method in learning and teaching of others In learning our selves First Be sure to get a clear understanding of and firm assent unto the main plain truths of Scripture That there is one God Heb. 11. 6. He that cometh to God must believe that he is That Jesus Christ is the Son of God Iohn 17. 3. This is life eternal that they might know thee the only true God and Iesus Christ whom thou hast sent It is a corner truth that enliveneth all Religion Matth. 16. 16. Thou art Christ the Son of the living God then Upon this Rock will I build my Church John 6. 69. We believe and are sure that thou art Christ the Son of the living God This is the great enlivening truth that hath influence both on faith and obedience We must believe that he is able to bring us to God Iohn 14. 6. Heb. 7. 25. and must be obeyed Heb. 5. 9. that every man needeth this Christ to bring him to God Acts 4. 12. There is a necessity of his merit that God may be propitious of his Spirit as the foundation of a new life that we may be reconciled to God that we should live holily because there is a day of account when every one shall receive according to his works We should bestow more cost upon the main truths to get a clear distinct knowledge of them there must be a removing of Rubbish and digging to lay the foundation of the knowledge of the principles of the Doctrine of Christ before there can be any safe building or going on unto perfection Heb. 6. and firm assent to them For he is the best Christian that doth most clearly understand and firmly believe these things Not the Opinionist the Disputer he that best promotes the interest of his party or side which are the distempers now afoot in Christendome Those truths well accepted would so purifie the heart as we should sooner discern Gods interest in other things and be able to find out that So for teaching our Children God reckons on it from his people Gen. 18. 19. For I know Abraham that he will command his Children and his houshold after him and they shall keep the way of the Lord to do Iustice and Iudgment Deut. 6. 6 7. And these words that I command thee this day shall â—…e in thy heart and thou shalt teach them diligently unto thy Children and shalt talk of them when thou sittest in thy house and when thou walkest by the way when thou liest down and when thou risest up Train them up in wholesome truths in the nurture and admoniâ—…ion of the Lord Ephes. 6. 4. how to carry themselves towards God in matters of Religion how towards men in righteousness civility and good manners chiefly that they may be instructed in the knowledge of Christ and salvation by him 3. Let the entertainment we have upon our first entrance into the study of Religion encourage us to follow on to know the Lord that we may see more into his mind and counsel concerning us When we are first serious we have notable experience of light and comfort and power this is a bribe to draw us on further more light for it is a growing thing Prov. 4. 18. The path of the Iust is as the shining light that shineth more and more to the perfect day more taste 1 Pet. 2. 3 4. If so be that ye have tasted that the Lord is gracious to whom coming as to a living stone c. It should sharpen and put an edge upon our desires more power Iames 1. 18 19. Of his own will begat he us with the word of truth that we should be a kind of first-fruits of his creation wherefore my beloved brethren let every man be swift to hear slow to speak slow to wrath You saw the entrance and your first acquaintance with the word succeeded well Doctr. II. By the word of God we get light or our understandings are enlightened Prov. 6. 23. For the Commandment is a lamp and the Law is light and reproofs of instruction are the way of life 1. Light is a great benefit This is the perfection of the rational Nature the benefit that we have above the Beasts He teacheth us more than the Beasts of the field They are guided by instinct ruled by a Rod of Iron we have Reason and in it more resemble God who is light and in him is no darkness at all 1 Iohn 1. 5. we come nearest to our happiness in heaven it is called The inheritance of the Saints in light Col. 1. 12. Our knowledge is perfected and the vision of God is our happiness 1 Cor. 13. 12. For now we see through a glass darkly then face to face now I know in part then I shall know even as also I am known 2. This light hath excellent properties First It is lux manifestans it manifesteth it self and all things else How do I see the Sun but by the Sun by its own light how do I know the Scripture to be the Word of God but by the light that shineth in it commending it self to my Conscience So it manifests all things else By this light a man may see every thing in its own colours it layeth open all the frauds and impostures of Satan the vanity of worldly things the deceits of the heart the odiousness of sin Ephes. 5. 8. 13. All things that be reproved are made manifest by light for whatsoever doth make manifest is light It sets out the odiousness of sin as a breach of Gods most holy Law enmity against the Great God the procurer of his eternal wrath Nothing manifests things as this light doth Secondly It is lux dirigens a directing light that we may see our way and work As the Sun lighteth man to his labour so doth this direct us in all conditions Psal. 119. 105. Thy word is a lamp unto my feet and a light unto my paths It directs us how to manage our selves in all conditions in prosperity adversity in all affairs paths steps in all the particular actions of our life it filleth us with spiritual prudence the wayfaring the fool a man of parts that is a stranger the man of mean parts all may meet with plain and clear directions hence to guide them in the way to Heaven Thirdly It is lux vivificans a quickening light Lux est vehiculum influentiarum Joh. 8. 12. I am the light of the world he that followeth me shall not walk in darkness but shall have the light of
not be at our beck We have deserved nothing but must wait for him in the diligent use of the means as Benhadad's servants watched for the word Brother or any thing of kindness to drop from the King of Israel 2. Work for it for I press you not to a devout sloth All good things are hard to come by 't is worth all the labour we lay out upon it There is no having peace with God any sense of his love without diligent attendance in the use of all appointed means 2 Pet. 3. 14. Be diligent that ye may be found of him in peace without spot and blameless And 2 Pet. 1. 10. Give all diligence to make your calling and election sure That comfort is to be suspected that costs nothing but like Ionah's Gourd grows up in a night that comes upon us we know not how IV. Gods Children when they beg comfort also beg Grace to serve him acceptably For teaching Gods Statutes is not meant barely a giving us a speculative knowledge of Gods will for so David here Make thy face to shine and Teach me thy Statutes And why do they so 1. Out of gratitude They are ingenuous and would return all duty and thankfulness to God as well as receive mercy from him therefore they are always mingling resolutions of duty with expectations of mercy and when they carry away comforts from him are thinking of suitable returns And while they take Christ for righteousness they devote and give up themselves to his use and service The nature of man is so disposed that when we ask any thing we promise especially if a Superior Hos. 14. 2. Take away all iniquity and receive us graciously so will we render the calves of our lips The Children of God resolve upon duty and service when they ask favour So Psal. 9. 13 14. Have mercy upon me O Lord consider my trouble that I may shew forth all thy praise in the gates of the Daughter of Sion We are thinking of honouring and praising God at that time when we seek his favour 2. The Children of God do know that this is the cause of Gods aversion from them that his Stautes are not observed and therefore when they beg a greater experience of Gods special favour they also beg direction to keep his Statutes They cannot maintain and keep up a sense of the love of God unless they be punctual in their Duty He knows nothing of Religion that knows not that the comfort of a Christian depends upon sanctification as well as justification and the greater sense of obedience the fuller sense of the love of God and the degrees of manifesting his favour are according to the degrees of our profiting in obedience for these go along still Jesus Christ is King of righteousness and King of peace He is Melchizedeck King of Salem he pours out the Oil of grace that he may pour out the Oil of gladness Heb. 7. 2. But especially see one place Iohn 14. 21. He that hath my Commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my father and I will love him and will manifest my self to him Christ was then most sweetly comforting his people but 't was not his mind that they should be emboldned thereby to cast off Duty No he says the only way to assure them that they were not delusions and to clear their right to these comforts was this He that hath my Commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my father and I will love him and will manifest my self to him That 's the way to get confirmation and evidence of the love of God 3. This is a notable effect and evidence of Gods favour to guide you in his ways therefore 't is a branch of the former for whom the Lord loveth he teacheth and guides Rom. 8. 14. As many as are the Children of God they are led by the Spirit Others are left to their own hearts counsels And Psal. 25. 14. The secret of the Lord is with them that fear him and he will shew them his Covenant The communication of Secrets is a note of friendship Now the secret of the Lord the knowledge of his Covenant and what belongs thereto it is to those that fear God There 's the qualification 4. He sheweth that he does not desire a greater proof of Gods love He would chiefly experience the good will of God to him in being taught the mind of God The most sleight that which David prizeth But if our hearts were as they should be we would prefer this before all other good things sanctification to be taught of God For First 'T is a better evidence of Gods favour than worldly comforts Pardon freeth us from punishment sanctification from sin and pollution sin is worse than misery and holiness is to be preferred before impunity Christ in the work of redemption considered the Fathers interest and honour as well as your salvation The taking away of worldly comforts doth not infringe our blessedness yea when it is accompanied with this benefit it maketh way for the encrease of it Psal. 94. 12. Blessed is the man whom thou chastenest O Lord and teachest him out of thy Law All the comforts of the world are not worth one Dram of Grace The loss of them may be supplied with Grace and man be happy comfortable and blessed for all that but the loss of Grace cannot be supplied with temporal things We cannot say Blessed is the man that hath lost Grace for the worlds sake Again all the riches and honours heaped upon a man cannot make him better they may easily make him worse but Grace can never make us worse but always better more amiable in the eyes of God and fitter for communion with him These may be given to those whom God hateth Psal. 17. 74. But this is the favour of his people Grace is never given but to those whom he entirely loveth These may be given in wrath but sanctifying Grace never in wrath The more we have of these things the more wanton and vain Deut. 32. 15. They are often used as an occasion to the Flesh Gal. 5. 13. prove fewel to our lusts encrease our snares temptations difficulties in Heavens way Luke 18. 25. Our Table becometh a snare Psal. 69. 22. But the saving Graces of the Spirit make all easie and help us towards our own happiness Secondly Profiting in obedience or sanctification is a greater effect of God favour Sanctification is a greater priviledge than Justification Perfect and compleat holiness and conformity to God is the great thing which God designed as the glory of God is holiness Exod. 15. 11. Moral perfections exceed natural and of all moral perfections Holiness is the greatest 'T is better to be wise than strong to be holy than wise Beasts have strength Man hath reason but holy Angels a holy God Sanctification is a real perfection
gave it at first Gen. 2. 7. God formed man of the dust of the ground and breathed into his Nostrils the breath of Life and Man became a living Soul and still this Life is at Gods disposing and he will sooner continue it to us in a way of Obedience then in a way of Sin Iob 10. 12. Thou hast granted me life and favour and thy Visitation hath preserved my Spirit Act. 17. 28. In him we live and move and have our being The same Power that giveth us Being maintaineth it as long as he pleaseth All is at the dayly dispose of God 2. Life is better preserved in a way of Obedience then by Evil-doing that provoketh God to cast us off and exposes us to Dangers 'T is not in the Power of the World to make us live or die a day sooner or longer than God pleaseth If God will make us happy they cannot make us miserable Therefore give me understanding and I shall live that is lead a comfortable and happy Life for the present Prevent sin and you prevent danger Obedience is the best way to preserve Life Temporal as great a Paradox as it seems to the World 't is a Scripture Truth Prov. 4. 4. Keep my Commandments and live And Verse 13. Take hold of instruction let her not go keep her for she is thy life And Prov. 3. 16. Length of dayes is in her right hand and in her left Riches and Honour And Verse 18. She is a tree of Life The Knowledge and Practice of the Word is the only meanes to live Comfortably and Happily here as well as for Ever hereafter II. Life Spiritual that is two-fold the Life of Justification and the Life of Sanctification 1. The Life of Justification Rom. 5. 18. The free gift came upon all men to Iustification of Life He is dead not only on whom the Hangman hath done his work but also he on whom the Judge hath passed sentence and the Law pronounceth him dead In this sense we were all dead and Justification is called Justification to Life there is no living in this sense without knowledge Isa. 53. 11. By his knowledge shall my righteous Servant Iustify many We live by Faith and Faith cometh by Hearing and Hearing doth no good unless the Lord giveth Understanding as Meats nourish not unless received and digested 2. The Life of Sanctification Eph. 2. 1. And you hath he quickened who were dead in trespasses and sins And men live not properly till they live the life of Grace they live a false counterfeit Life not a blessed happy certain and true Life Now this Life is begun and carried on by saving knowledge Col. 3. 10. the new man is renewed in knowledge Again Men are said to be alienated from the life of God through the ignorance that is in them Eph. 4. 18. They that are ignorant are dead in Sin Life Spiritual cometh by Knowledge Hence beginneth the change of the Inward Man and thence forth we live Give me understanding ut vere in te vivam that the true life begun in me may grow and increase daily but never be quenched by sin III. Life Everlasting or our Blessed Estate in Heaven So 't is said of the Saitits departed they all live to God Luk. 20. 38. And this is called Water of life the Tree of life the Crown of life properly this is life What is the present life in Comparison of Everlasting life The present life 't is mors vitalis a living death or mortalis vita a dying life a kind of death 't is alwayes in fluxu like a Stream it runneth from us as fast as it cometh to us Iob. 14. 2. He flyeth as a shadow and continueth not We die as fast as we live it differeth but as the point from the line where it terminateth 'T is not one and the same no permanent thing 't is like the shadow of a Star in a flowing stream It 's Contentments are base and low Isa. 57. 10. called the life of thy hands 't is patcht up of several Creatures fain to ransack the Store-houses of Nature to support a ruinous Fabrick And compare it with the Life of Grace here it doth not exempt us from sin nor miseries our Capacities are narrow we are full of Fears and Doubts and Dangers but in the Life of Glory we shall sin nor sorrow no more This is meant here the righteousness of Gods Testimonies is everlasting give me understanding and I shall live 't is chiefly meant of the Life of Glory this is the fruit of saving knowledge Ioh. 17. 3. when we so know God and Christ as to come to God by him Use. Let us seek this saving Knowledge of God that we may live first Spiritually here and Gloriously here But few mind it all desire sharpness of Wit and to be as knowing as others no man would be a fool but would own a wickedness in Morals rather than a weakness in Intellectuals but who thinketh of being wiser for Heaven of being seasoned with the Fear of God Most men choak all the Motions and Inclinations they have in that kind with Worldly delights and Worldly businesses being alive to the World and dead to God thronging their hearts with Carnal Vanities but leaving no room for higher and serious thoughts But at length be perswaded what do men desire but Life If you know God and Christ with a saving knowledge you shall have it 1. We were made for this end to come to the knowledge of the Truth and be Saved 1 Tim. 2. 4. We do not live meerly to live but to make provision for a better Life not to satisfie our bodies out of Gods storehouse but to furnish our souls with Grace and exercise our selves in his Law day and night that we may know his Will concerning us and provide for a better Life and live according to the directions of his Word 2. No Creature is so bad as Man when he degenerateth from his End for which he was created 'T is not so much for the Sea to break its bounds or to have a defect in the Course of Nature as the Degeneration of Man 3. You live not properly when destitute of the Life of God and Heavenly Wisdom he doth not live the life of a Man nor preserve the rectitude of his Nature SERMON CLXII PSALM CXIX VER 145. I Cryed with my whole Heart hear me O Lord I will keep thy Statutes IN these Words are First An Allegation I cryed with my whole Heart Secondly A Petition hear me Thirdly A Promise of Obedience I will keep thy Statutes First In the Allegation we have a Description of Prayer by the two Adjuncts of it 1. Intension and Fervency I Cryed 2. The Sincerity and Integrity of it with my whole Heart Secondly The Petition is for Audience only what we translate hear me is in the Heb. answer me Now this being a General it is uncertain what he prayed for it may be for deliverance out of
respect to the end now if they do not make the Everlasting injoyment of God their end the Scriptures are of little use to them a trouble rather than a comfort because they disturb them in pursuing their lusts but a man that would injoy God get to his Holy Hill is apprehensive of the benefit 2. They are not affected with their wants and therefore esteem not the Word For the great benefit of the Word is to teach us a remedy for sin and misery now they that mind not the misery and danger in which they stand go on carelesly and despise the Word of God Prov. 22. 3. A prudent man forseeth the Evil and hideth himself but the simple passe on and are punished They little think of the evil which is near them and so slight the Counsel of God Secondly Those that will not believe them that find sweetness in it as if all were phantastical and imaginary Are the wisest and most serious part of mankind deceived And hath the carnal fool only the wit to discern the mistake Surely in all reason it should be otherwise These tell us of those delights and transports of soul in meditating on the Promises in purifying their Hearts by the Precepts and though a stranger intermedleth not with their Joyes yet surely these find them All that is spiritual and supernatural is suspected by those who are drowned in matters of sense Iohn 12. 29. A voice from Heaven is Thunder the motions of the Spirit fumes of Wine Acts 3. 13. Joy in the Holy Ghost but a fancy c. Thirdly Them that count it an Alphabetary knowledge fit for beginners David was no Novice yet he rejoyced in the Word as one that found great spoil the more conversant he was in these Holy Writings the more he delighted in them No 'T is not only Childrens meat there is not only Milk there but strong Meat also Heb. 5. 14. 'T is our Rule to walk by till our blessedness be perfected The continual store-house of our comforts Rom. 15. 4. 'T is the continual means of growing into Communion with God in Christ. Use. II. To exhort us to delight in the Word of God 'T is the work and mark of a Blessed man Psal. 1. 2. But his delight is in the Law of the Lord and in his Law doth he Meditate day and night As far as the necessities of the present life will bear it they are still getting more Knowledge of true Blessedness and the way that leadeth to the Injoyment of it This is their business and pleasing Study His work is to form his heart to a sincere uniform impartial obedience and as he doth increase in Godliness by the help of the Word his soul is more satisfyed all the joyes of the World to this are nothing to him Are your Hearts thus set to know the Lord and his revealed Will and the way of Life SERMON CLXXVII PSALM CXIX VER 163. I hate and abhor lying but thy law do I love IN this Verse the Man of God sheweth his Affection to the Word by the Hatred of those things which are contrary to the Word Observe here First Affection set against Affection Secondly Object against Object First Affection against Affection Hatred against Love Love and Hatred are natural Affections which are good or evil according to the Objects to which they are applyed Place Love on the World Sin and Vanity and nothing worse place Hatred on God Religion Holiness and it soon proveth an hellish thing But now set them upon their proper objects and they express a gracious Constitution of Soul let us hate Evil and love Good Amos 5. 15. and all is well Man needeth affections of Aversation as well as Choice and Pursuit Hatred hath its use as well as Love Love was made for God and things that belong to God and Hatred for Sin 't was put into us that at the first appearance sense or imagination of Evil we might retire our selves and fly from it and is any thing so evil as sin so contrary to God so baneful to the Soul The office of Love is to adhere and cleave to God and whatever will bring us to the injoyment of him and the office of hatred is that we may truly and sincerely turn from all evil with Detestation according to the nature and degree of evil that is in it The Emphasis of the Text is notable I hate and abhor it must be a thorough Hatred which David Psal. 139. 22. calleth a perfect hatred Secondly Here is Object set against Object As Love is opposed to Hatred so the Law to Lying for the Word of God is Truth and requireth truth of all that submit to it pure sincerity and simplicity Some render the word more generally the Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I hate and abominate iniquity other Translations render it not so they expound it so that one kind is put for all the rest and fitly for every sin is a falsehood and often called in this Psalm a false way and a lye and will fail and beguile all them who are delighted with it and the purport and drift is that we should admit omit commit nothing which is contrary to the Word of God which is the great object of an holy mans Love The Points are three Doctrine I. They that love the word of God must hate sin Doctrine II. That a slight hatred of a sinful course is not enough but we must hate and abhor it Doctrine III. That among other sins we must hate falshood and lying and all kind of frauds and deceits For the first Point Doct. I. They that love the Word of God must hate sin This implyeth four things 1. That our Love must be demonstrated by such effects otherwise it is but pretended if we do not avoid what it forbiddeth for our love to God and his VVord is mostly seen in Obedience and dutiful Subjection to him and it for Gods Love is a Love of Bounty our Love is a Love of Duty he is said to love us when he blesseth us and bestoweth on us the effects of his special Grace and Favour we are said to love him when we obey him These Propositions are clear in Scripture That our love to God is tryed by our love to the VVord And our love to the VVord by our hatred of Sin Ioh. 14. 21. He that hath my Commandments and keepeth them he it is that loveth me And Verse 23. If any man love me he will keep my words On the contrary our Enmity to God and his VVord is determined by our love to Sin Enmity to God Col. 1. 21. Enemies in your minds by evil works To his VVord Rom. 8. 7. The carnal mind is not subject to the Law neither indeed can be Habitual sin argueth a Malice or Hatred of God and his holy Law and actual Sin an actual Hatred 'T is finis operis if not operantis whether a man thinketh so or no 't is the intent of the
hearts towards spiritual and heavenly things Ioh. 6 45. They shall all be taught of God 1 Thes. 4. 10. Ye your selves are taught of God to love one another 1 Ioh. 2. 27. The anointing teacheth you all things As the Heathen Cato would have none to teach his Son but himself for he said that Instruction was such a benefit that he would not have his Son beholding to none for it but himself Oh 't is a blessed priviledge to be taught of God! to be made wise to Salvation and not only to get an ear to hear but an heart to understand and learn by hearing not only the power to Believe but the very Act of Faith itself Gods teaching is always effectual not only directive but perswasive inlightening the mind to know and inclining the Will and Affections to imbrace what we know he writeth the truth upon the heart and puts it into the mind Heb. 8. 10. He sufficiently propoundeth the Object and rectifieth the Faculty imprints the Truth upon the very Soul But how doth God teach in the very place where Christ speaketh of our being taught of God he presently addeth Ioh. 6. 46. Not that any man hath seen the Father Gods teaching doth not import that any man must see God and immediately Converse with him and talk with God and so be taught by him no God teacheth externally by his Word and internally by the Spirit but yet so powerfully and effectually that the Lesson is learned and deeply imprinted upon our Souls this teaching is often expressed by seeing now to a clear sight three things concur an Object conspicuous a perspicuous Medium and a well disposed Organ or clear Eye in Gods teaching there is all these The Object to be seen plainly in the Scriptures are the things of God not Fancies but Realities and by the light of the Spirit represented to us and the Eye of the Mind opened A blind man cannot see at mid-day nor the most clear-sighted at midnight when objects lye hidden under a vail of darkness the object must be revealed and brought nigh to us in a due light and God secretly openeth the eye of the Soul that we see heavenly things with Life and Affection The Author then sheweth the Mercy when God will not only teach us by Men but by his Spirit II. The Objects known the highest and most important matters in the World the gracious Soul is savingly acquainted with 't is more to have the knowledge of the profoundest Sciences then of some poor and low employment as Themistocles said to know a little of true Philosophy is more than to know how to play upon a fiddle But now to have the saving knowledge of God and of the life to come is more than to have the most admired Wisdom of the Flesh than all the Common Learning in the World and therefore how much are we bound to praise God if he will teach us his Statutes more than if we knew how to govern Kingdoms and Common-wealths and to do the greatest business upon Earth Two things do commend the object of this knowledge 1. It is conversant about the most high and excellent things 2. The most necessary and useful things 1. Things of so high a nature as to know God who is the cause of all things and Jesus Christ who is the restorer of all things and the Spirit who cherisheth and preserveth all things especially to know his heavenly operations and the nature and acting of his several Graces Ier. 9. 24. Let him that glorieth glory in this that he knoweth me saith the Lord. There is the excellency of a man to know God to conceive aright of his Nature Attributes and Works so as to Love Trust Reverence and Serve him Alas all other knowledge is a poor low thing to this God hath written a book to us of himself as Caesar wrote his own Commentaries and by Histories and Prophesies hath set forth himself to us to be the Creatures Creator Preserver Deliverer and Glorifier This is the Knowledge we should seek after common Craft teach us how to get bread but this book teacheth us how to get the Kingdom of heaven to get the bread of Life the meat that perisheth not Law preserveth the Estates and Testaments of Men but this the Testament of God the Charter of our eternal Inheritance Physick cureth the Diseases of the Body this afflicted Minds and distempered Hearts Natural Philosophy raiseth up men to the contemplation of Nature this of the Maker of all things and Author of Nature History the Rise and Ruine of Kingdoms States and Cities this the Creation and Consummation of the World Rhetorick to stir the Affection this to inkindle Divine Love Poetry moveth natural delight here Psalms that we may delight in God These are the only true and sublime things as Light is pleasant to the Eye so is Knowledge to the Mind but where have you the knowledge of such high things what are the mysteries of Nature to the mysteries of Godliness to know the Almighty living God and to behold his Wisdom Goodness and Power in all his Works surely this is a sweet and pleasant thing to a gracious soul but especially to know him in Christ to know the Mistery of the Incarnation Person Natures and Mediation of Christ. 1 Tim. 3. 16. Great is the mistery of Godliness This is a mistery without Controversie great to know the Law and Covenant of God Deut. 4. 6. This is your wisdom and understanding in the sight of the nations who shall hear these statutes And the sanctifying work of the Holy-Ghost by which we are wrought and prepared for everlasting Life 2. So necessary and useful to know the way of Salvation the Disease and Remedy of our Souls our Danger and the Cure our Work and our Wages the business of Life and our End what is to be believed and practiced what we are to enjoy and do these are the things which concern us all other knowledge is but curious and speculative and hath more of pleasure than of Profit To know our own Affairs our greatest and most necessary Affairs these are the things we should busie our selves about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One thing is necessary Luk. 10. 42. Other things we may well spare Now what is necessary but to know our Misery that we may prevent it our Remedy that we may look after it in time our Work and Business that we may perform it our End that we intend it and be incouraged by it What course we must take that we may be everlastingly happy Well then if God will shew us what is good Mich. 6. 8. and teach us what is good that we may know whither we are a going and which way we must go if he will give us Counsel in our reins to choose him for our portion Psal. 16. 5. We ought to bless his name So the 11th Verse Thou wilt shew me the path of Life though ignorant of other things we are
But what is corrupt Communication Answ. 1. Obscene Scurrilous Discourse When the Heart is filled with such corrupt Stuff the Mouth will be apt to vent it So Col. 3. 8. Put away filthy communication out of your mouth Sins of the Tongue and outward Man must be abstained from as well as Sins out of the Heart That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that filthy speaking rotten speech is one of the great sins of the Tongue When we speak of those things which belong to Uncleanness this is quite unbeseeming the purity and cleanness of Christians the heart of Man being as powder to the fire easily taken with such Temptations 2. Calumnious and Censorious Discourses when we cannot meet together but we must be speaking of others suggesting evil against them blemishing their Graces or carping at their Weaknesses or aggravating their Sins or divulging their secret Miscarriages beyond what Christianity requireth This sin the Scripture brandeth as mischievous to our selves and others Our selves Iam. 1. 26. If any man seemeth to be religious and bridleth not his tongue this mans religion is in vain Censuring is a pleasing sin very suitable with corrupt Nature but yet it is a bad sign 't is made to be the Hypocrites sin who being acquainted with the Guile of their own Spirits are apt to suspect others and deprave their best Actions and upon the ruin of other mens Credit build their own Reputation for Religion And 't is mischievous to others and against that Justice and Charity which we owe to them Prov. 20. 22. The words of a talebearer are as wounds and they go down into the innermost parts of the belly They wound mens Reputation unperceivably and secretly striketh them with a blow that smarts not for the present but destroyeth their service at least to such as receive these privy defamations and whisperings and 't is more craftily carried when they Wound while they pretend to Kiss and make their Praise but a preface to their reproach and as an Archer draweth back his hand that the Arrow may fly with the more force They say he is this and that but c. 3. Proud and Arrogant speaking when all our Discourse is a Self-boasting the Pride of the heart sometimes shooteth out by the Eyes and therefore we read of haughty Eyes and a proud Look but usually 't is displayed in our Speech in a proud Ostentation of our own worth and Excellency 1 Sam. 2. 3. Talk no more so exceeding proudly let not arrogancy come out of your mouth When I cometh in at every sentence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wanteth not its vanity Prov. 25. 27. For men to search their own Glory is not Glory All their Discourses is to set off themselves and to Usher in something of themselves and if Religion be talked off 't is to commend their own knowledge and their own Notions or their own endeavours for Christ or to blemish others that they may shine alone 4. When Anger sets us a discoursing therefore the Apostle saith Eph. 4. 31. Let bitterness and wrath and anger and evil speaking be put away from you with all Malice Where there is bitterness or a secret smothered displeasure or alienation of affection it soon breaketh out into rage which if an impetuous rage or passionate commotion that produceth Anger or a desire of Revenge Anger produceth Clamour or boisterous Words loud Minaces and Brawlings or inordinate Speechs which are the black smoak whereby Anger and Wrath within doth first manifest its self then Clamour produceth evil speaking which are disgraceful and contumelious speeches therewith the Party incensed doth stain the Reputation of him with whom he is Angry and then Malice is rooted Anger and continued Wrath Now all these should be put away Christians should have nothing to do with them but that we have in hand is disgraceful and Contumelious speaking as it is the result of Anger Wrath and Malice either by open railing or derision and jearing at their sins and infirmities to shame them or by Imprecation and Cursing and wishing Evil to them All which is contrary to that meekness and love which should prevail in the hearts of Christians As Saul in his Anger called Ionathan 1 Sam. 20. 3. Thou son of the perverse and rebellious woman in his raging fit he blemisheth his own Wife of whom we hear elsewhere no such Imputation Thou art more likely to be a Bastard than my own Son Frantick words all Interpreters think them to be This is a taste of that Prophane discourse which is forbidden to Christians Now the Reasons of it are these 1. Because this allowed and habituated argueth a rotten and unrenewed Heart Matth. 12. 34. Out of the abundance of the heart the mouth speaketh Words much discover the temper of the Heart there being a quick intercourse between the Heart and the Tongue 2. Because 't is noisome and offensive to honest Ears 't is not a speech that hath any Grace or Comliness in it Col. 4. 6. Let your speech be alwayes with grace 3. 'T is contagious and infectious to ordinary Hearers especially to Children and weak ones 1 Cor. 15. 33. Evil Words corrupt good manners We convey our Taint 4. Sinful Vain and Frothy Discourse doth make the Heart more Vain Perverse and Wicked while the Corruption that is in it doth strengthen itself by getting vent when the sparks fly abroad of the fire kindled in our Bosoms a man waxeth worse and worse his Reverence of God is lessened and weakened as he hath dared to give vent to his Sin and Folly and is more imboldened to sin again Matth. 15. 19 20. For out of the heart proceed evil Thoughts Murthers Adulteries Fornications Thefts False-witness Blasphemies these are the things which defile the man Evil-speaking is one thing mentioned and it layeth men open to Satan therefore as the Heart should be kept from framing such Conceptions so the Tongue from uttering them for so they prove more dishonourable to God hurtful to our selves and offensive to others 5. I will venture at one Reason more against Prophane Discourse it grieveth the Spirit Eph. 5. 29 30. Many by their obscene putrid and carnal Discourse intend no further than to make themselves merry jovial and glad Hos. 7. 3. They make the King glad with their wickedness and the Princes with their lies saith the Prophet Yet alass 't is but a poor sport and will prove so in the end for it draweth God to be against them the Holy-Ghost is displeased and grieved with it these things being against his Light Motions and Directions and so an offence to him which a tender Conscience is soon sensible of 2. Not Idle Discourse which tendeth not to the Glory of God and the Edification of our Neighbour We should have an eye to the good of those with whom we speak so as to edisie them with our speech for Christ telleth us that we must give on account to God not only for Words but even for
Flames for a little contentment here in the World for a little ease and delight here given to your carnal Nature Is an Earthly Life that you cannot long hold more valuable then an Eternal Heaven you shall enjoy for ever no let us go to heaven though we get thither with many pains and sufferings If you forsake all not only in Vow and Purpose but Actually and in Deed yet still you have something better you shall be no looser in the end you shall so choose the blessed God and live with him for evermore and be fill'd with his Love as full as you can hold and be employed in his service and all this in an Eternal Perfection and glorified Estate 4. Motive Choose for you will never have cause to repent of your choice The Lord stands upon his Justification is very tender of giving his People any Cause to repent of his service Micah 6. 3. O my people what have I done unto thee and wherein have I wearied thee testifie against me Pray what hurt hath Holiness done you Who was ever the better for sinning or who was the worse for Holiness There was none that ever made a carnal choice but first or last they had cause to repent of it either they repent of it in a kindly manner while they may mend the matter or else they shall repent for ever in Misery but who ever repented of his Repentance or cursed the day of his new Birth To whom ever was it any grief of heart that they were acquainted with God and Christ or the way that leadeth unto life who dieth the sweeter death or who repents of their choice then the serious or the carnal Oh they that have chosen the World they cry out how the World hath deceived them but never any repented of choosing God and the wayes of God Let these things perswade you to choose his Precepts Secondly For Directions 1. In Choosing the Object is to be regarded Gods Precepts indefinitely all of them not one excepted the smallest as well as the greatest the troublesome as well as the easie the most neglected as well as the most observed we must choose all Gods Precepts not abate any thing but especially the main or the essential Precepts of Christianity or the Fundamental points of the Covenant Now the Question is What 's the Fundamental Point of the Covenant Truly that 's known by the form of Baptisme Baptisme is the solemn Seal of entring into Covenant with God it 's the Seal of our initiation or first entrance into Covenant with God Mat. 28. 19. Now what is it to be Baptised in the name of the Father Son and Holy Ghost when you first choose the ways of God here you must begin you must close with Father Son and Holy Ghost heartily take them to be your God that is you must close with God the Father as your All-sufficient Portion or chiefest happiness to be loved above all and also as your highest Lord that he may be served pleased and obeyed above all Well and in the name of the Son that is Jesus Christ he must be taken as your Saviour and Redeemer to bring you to God and to reconcile you to him And to be Baptised in the name of the Holy Ghost is this to take him as your Sanctifier Guide and Comforter to make you a holy people to God to cleanse your hearts from sin to write all Gods Laws upon your Hearts and put them into your Minds and to guide you by the Word and Ordinances to everlasting Life This is the main thing that is first to be minded because it contains all and doth necessarily infer the rest for otherwise to be resolute in some by-point of Religion though it be right this is but the Obstinacy of a Faction not the constancy of a Christian Zeal 2. As you must look to the Object of this choice so to the Causes of it and what are they An Enlightned Mind a renewed Heart a Love to God and then the Spirit of God enlightning and inclining our Hearts 1. An Enlightned Mind is a cause of choosing the ways of God when the Lord hath taught us his Precepts an enlightned mind discovers a beauty and amiableness in the ways of God Psal. 119. 128. I esteem all thy Precepts to be right and they are the rejoycing of my soul. 2. A Renewed Heart wherein all the precepts of God are written over again They were written upon our Hearts in Innocency but that 's a blurred Manuscript therefore in Regeneration they are written over again God writes his Law in our hearts and puts them in our inward parts Heb. 8. 10. and then the Law within suits with the Law without for the new Creature is created after God in Righteousness and true Holiness In true Holiness which relates to the first Table of the Law and Righteousness which relates to the second Table of the Law the renewed heart that hath this inclination and propension is carried out to them 3. Love to God for that 's implied in the choice Iohn 14. 21. He that hath my Commandements and keeps them he it is that loves me and he that loves me hath my Commandements and keeps them It follows the other way where there is love to God there will be choosing of his ways 4. Gods Spirit the Lord Enlightning and Inclining our Hearts to this choice God Enlightens for he teacheth us the way that we shall choose and when we see these things in the light of the Spirit then we see the Beauty of them Psal. 25. 12. It holds good as to the path of Life and in particular cases but chiefly in the main case God teacheth him the way that he shall choose And the Spirit of God enclines the Heart too as well as enlightens the Mind 1 Pet. 1. 22. Ye have purified your souls in obeying the truth through the spirit 3. There are the Effects of this Choice What are they Delight Diligence and Patience 1. Delight Psal. 40. 8. I delight to do thy will O my God yea thy law is within my heart When the Law is not only written in the Book but written in the heart then there 's a Delight a ready and willing Obedience It is spoken first of Christ of David it was said in Type it 's true also of all Believers for they have the Spirit of Christ and the same also is exprest of the People of God Psal. 112. 1. Blessed is the man that feareth the Lord that delighteth greatly in his Commandments When a man hath chosen the precepts of God and bound himself in this way then his heart is taken with a delight 2. Diligence Gods Precepts are the great business and employment of our lives and then there 's a constant study to please him Col. 1. 9 10. Filled with the knowledge of his will in all wisdom and spiritual understanding that you may walk worthy of the Lord unto all pleasing We must do Gods Will and
lives upon invisible things secured by Gods faithfulness p. 745 746 It hath an Eagles Eye p. 833. How to get it p. 834 Faith strengthned from the Consideration 1. Of Creation 2. Of Providence p. 584. From Events p. 285 Faith and Fear make us truly wise p. 645 Faith concerning the World to come a great help to the keeping of a good Conscience in this p. 417 Faith encreased by thankfulness p. 447 Faith Conjecture Opinion how they differ p. 286 Faith brings meat out of the caters p. 424. It keeps alive in a dead condition p. 161 How we may know that Faith is of Gods raising p. 327 Faith may Faint and not Fail p. 542. 836. It may fail in some degree p. 835 836 Faith its use in application of promises p. 768 Faith has notable operations 1. The adventure 2. The waiting 3. The resolution 4. The resignation 5. The prudence 6. The Obedience of Faith p. 326 Faithfulness of God relates to some promise it depends on Gods unchangeableness It has been evidenced in all Ages of the World p. 579 580. 831 Faithfulness of God to us should encourage our Faithfulness to him p. 581 How we are to depend on Gods Faithfulness p. 832 Seen 1. In bringing 2. Guiding afflictions p. 510 Falling of a greater dishonour to God then bare refusal p. 342 Fall All may fall in some measure p. 782 Fallen Man compared to a lost sheep p. 1101 Falshood is either 1. In point of Opinion or 2. Practise p. 678 Familiarity reconciles us to Troubles and Temptations p. 872 Familiarity with wicked persons to be avoided Why 1. From the contagion 2. The molestation 3. The seduction 4. The scandal that arises thence c. p. 774 775 Vid. Company of wicked men Family God provides for his Family p. 848 Fast-day the work thereof to put away the evil of our doings p. 658 Fatherly Love of God to his Children under discipline p. 592 Father of Mercies not of punishments p. 512 Favour of God in the sense of it may be withdrawn from his dearest children p. 925. It is the souls life p. 518 Favour of God sought for by all that chuse him for their portion Why When How p. 391 392 393 It is the fountain of all goodness p. 924 925 Favour of God the priviledge of those that walk with him p. 7. Gods Children account it a great favour if he will but look upon them p. 903. It is better than Life p. 926 Reasons 1. From the necessity 2. Their value of it 3. Their confidence p. 903 Fear is ballanced with a sence of Gods great mercies p. 994 Fear of God What p. 427. 290. Twofold Fear servile and filial p. 427 108 290 291 A great resister of sin p. 18. 664 665 A qualification of those that expect Counsel from God p. 154 The great principle of obedience p. 427 Fear filial twofold 1. Of Reverence 2. Caution p. 428 It s influence on obedience p. 428 429 Fear of God consistent 1. With blessedness 2. Comfort 3. Courage 4. Free Grace p. 429 430 Fear to off end an effect and sign of Love p. 861 A note of a true servant of God p. 290 291 292 Fear of God drives out the slavish fear of Man p. 808 Fear and Faith make us truly wise p. 645 Fear of Man a great snare p. 308 Fear of God from the Word of God p. 290 Fear and Shame how they differ p. 309 Feares and cares checkt by Gods Faithfulness p. 511 Feeling of deadness a sign of some life p. 934 Feet what meant by Feet in Scripture p. 400. 658. 395 Fellowfeeling a duty though we feel nothing in our own persons p. 145 Fellowship with the Godly a great happiness p. 527 Fervor and vehemency required in Prayer p. 898. 926 What it is How to obtain it p. 901 902 Vid. Earnestness and Vehemency A few wicked may bring great judgements p. 805 Few punished should make all the rest fear p. 809 Fickleness in obedience matter of humiliation p. 341 Vid. unsteadiness Fidelity in keeping the Commandements should be joyn'd with Faith in believing the promises p. 458 Firâ—… of Tryals purgeth away dross p. 803 Fixed Spirit its excellency p. 525 526 Necessary to the sound heart p. 532. 752 Means to get a fixed spirit p. 535. 596 Fixed desires after holiness to be laboured for p. 308 309 Flashes of Religion Vid. Moods Pangs Flee to Gods Mercy through Christ p. 517 Flesh not to be consulted p. 411 Floods of Wickedness breaking out should put us upon prayer that God would deliver his people p. 855 Fool hardiness to rush into evil Company p. 776 Folly in sinning p. 684 Fore-armed against temptations a duty p. 869 Forbearance of God with sinners upon what grounds p. 855 856 Force Some do good by Force Two ways p. 1076 Forfeiture of mercy by ingratitude p. 422 by using indirect means to get out of trouble p. 542 Forerunners of mercy p. 868 Forgetting is neglecting p. 553. 596 Forgetfulness of Gods Word p. 99 It is Twofold p. 596 Helps against it p. 100 We are naturally apt to forget God p. 366 Formality not regarded by God p. 44 Formalists insist much on little matters p. 33 Formal and Godly professors how they differ p. 12 Former judgments to be laid to heart when like sins abound p. 808 809. 345 Former judgements are to be told to after Ages p. 345 Forsaken of God visibly What 1. When God lets loose Enemies 2. When he comforts not 3. When he directs not 4. When he supports not in an afflicted condition p. 818 Forsaking utterly to be forsaken of God ought to be earnestly deprecated p. 336 Forsaking God and duty to him in trials VVhat 1. To lose our patience 2. Our Confidence in him 3. To desert the Truth p. 414 415 Arguments against forsaking of God ibid God forsaketh none but those that forsake him p. 498 Forsaking God is 1. Folly 2. Rebellion 3. Ingratitude 4. Injustice p. 349. 350 Fortitude true when we can bear reproach for Christ p. 870 Fortifie within against temptations without p. 343 Against 1. Errors 2. Persecutions 3. Scandals ibid. Foundation of the stability of Gods Testimonies 1. Gods Nature 2. The blood of Christ p. 957 Vid. Testimonies Foundation of Righteousness the sure Foundation p. 817 Foundation of spiritual Life said in the word p. 880 Fountain of all goodness is God p. 471 513 514 Fountain of wisdom and knowledge God p. 636 Frame of heart right 1. When the principle is right 2. When there 's a constant progression suitable to that principle p. 892 To long for subjection to the will of God p. 303 Frame of heart spiritual in holy things difficult to be maintained p. 754 Several enquiries about the frame of the heart p. 754 Frame of the heart required by the word as well as the outward Act p. 859 A right frame of heart in six particulars p. 478 Frame of heart evil when we continue not in
highly obliged for this discovery 't is the work of God to give us Counsel and should be matter of perpetual Thanksgiving to us III. The Use for which this knowledge serveth 1. To entertain Communion with God for the present for by knowing him we come to enjoy him Psal. 17. 15. As for me I will behold thy face in rightcousness I shall be satisfied when I awake with thy likeness that 's more than to have a portion in this World And 1 Ioh. 1. 3. That which we have seen and heard declare we unto you that ye also may have fellowship with us and truely our fellowship is with the father and his son Iesus Christ. By Communion or Fellowship is not meant a society of Equals but the dutiful yet chearful attendance of an Inferiour on his Superiour the Creature on his Creator but yet so as that there is an holy intimacy and familiarity in it because we both love and are beloved of God in every Ordinance they draw nearer to God than others do for 1 Ioh. 1. 7. If we walk in the light as he is in the light we have fellowship one with another All our Duties are the Converse of a sanctified Creature with an holy God and an humble Creature dealing with the blessed God for a supply of all their wants They pour out their Souls to him and he openeth his Ear and Bosom unto them he teacheth them his way and they walk in his paths Isa. 2. 3. They walk in the Fear of his Name and the Comforts of his Spirit Acts 9. 31. they seek his Glory as their great End and live in the sense of his dearest love 2. To enjoy him for ever this is life eternal that they may know thee the only true God and Iesus Christ whom thou hast sent Ioh. 17. 3. Alas what is the knowing how to get Riches and Pleasures and the Vain-glory of the World to this Surely you that are taught of God your business is above other Mens while they drive on no greater Trade than providing for the Flesh or feathering a Nest that will quickly be pulled down they are providing for Everlasting Glory and Happiness They aim at nothing beyond this Life all their Cares are confined within the narrow bounds of Time and the compass of this World but these look higher and begin a life which shall be perfected in Heaven they are laying up treasure in Heaven IV. The manner of knowing things when taught of God they see things with greater Clearness and Certainty and Efficacy and Power 1. With greater Clearness Others know Words but they know Things and therefore know as they ought to know them They know the Grace of God in Truth Col. 1. 6. They have the spiritual discerning and that is a quite different thing from a literal discerning 1 Cor. 2. 14. He hath an experimental and sweeter knowledge than learned men that are ungodly He hath tasted that the Lord is Gracious the sweetness of his Love and the riches of his Grace in Christ. The Theory of Divine Knowledge though never so exact giveth us not this they have more of the Words and Notions but less of the thing itself they have the sign the other the thing signified they break the shell and the other eats the kernel they dress the meat but the others feed upon and digest it dig in the Mines of knowledge as Negroes but others have the Gold A rotten post may support a living Tree 2. With more Certainty There is a great deal of difference between taking up Religion out of Inspiration and out of Opinion or Tradition Faith is the gift of God but Credulity is received by the Report of Men. Men may guess at the truth by their own Wit they may talk of it by rote and according to what they read and hear from others but Divine Knowledge is the fruit of the Spirit Matth. 16. 17. Flesh and bloud hath not revealed these things unto thee but my Father which is in heaven Ioh. 4. 42. Now we believe not because of thy saying but we have heard him our selves and know indeed that this is the Christ the Saviour of the World And 1 Thes. 1. 5. For our Gospel came to you not in word only but in power and the Holy Ghost and in much assurance We never apprehend the Truth with any certainty nor can we discern Gods Impress on the Word but in the light of the Spirit Gods Illumination maketh our knowledge of things certain and infallible Know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assuredly Acts 2. 36. Ioh. 17. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is not a may be a bare possibility or likely to be a probability but it is sure to be and will be so a certainty that belongeth to Faith 3. For Efficacy and Power 1 Thes. 1. 5. For our Gospel came to you not in word only but in power and in the Holy Ghost Stephen a man full of faith and of the Holy Ghost Acts 6. 5. We are affected with the Truths we know yea transformed and changed by them 2 Cor. 3. 18. Changed into a Divine Nature 1 Pet. 1. 4. Our hearts are moulded and fitted for God and for every good work So that this is a benefit should be much acknowledged Use. I. Is to Inform us how the Saints do and should esteem this benefit of Divine Illumination In this Psalm they esteem it more than if God should bestow a great deal of wealth upon them See Psal. 119. 14. I rejoice in the way of thy Testimonies more than in all riches And 72 Verse More than thousands of gold and silver Once more they think themselves well a paid if they get it by sharp Afflictions though by loss of Health or Wealth Verse 71. It s good for me that I have been afflicted that I might learn thy statutes The reason is because they value it as a Mercy for which they can never enough be thankful Phil. 3. 8. Yea doubtless and I count all things to be loss for the excellency of the knowledge of Christ Iesus my Lord for whom I have suffered the loss of all things and do count them but dung that I may win Christ The People of God have no reason to envy others that live in the Pomp of the World and the splendor of outward accommodations if he give them the saving knowledge of himself Prov. 3. 31 32. Envy not the oppressor and choose none of his wayes for the froward is an abomination to the Lord but his secret is with the righteous If God will teach us his Statutes though he keepeth us low 't is more to be one of Gods Disciples to be owned by him in an Ordinance than to live a Life of Pomp and Ease Secondly None are fit to praise God but those whom God hath taught Psal. 50. 16. What hast thou to do to declare my statutes or that thou shouldest take my covenant into thy mouth The new song and the old heart