work a great change in us A Christian should and in some measure doth carry an equal mind in all Conditions and keep the same pace whither he goeth up-hill or down-hill and have his heart fixed in God whatever falleth out Psal. 112. 7. He shall not be afraid of evil tydings his heart is fixed trusting in the Lord. But alas we are much discomposed oftentimes especially at the first onset by our outward estate when under great Afflictions it puts a damp upon our spirits and we cannot serve God so chearfully Levit. 10. 19. And Aaron said unto Moses Behold this day have they offered their sin-offering and their burnt-offering before the Lord and such things have befallen me and if I had eaten the sin-offering to day should it have been accepted in the sight of the Lord. So Hezekiah it is said of him 2 Chron. 32. 25. When Hezekiah was sick unto death and he prayed unto the Lord and he gave him a sign that Hezekiah rendred not again according to the benefit done unto him for his heart was lifted up We are too apt to be dejected and cast down with worldly Troubles or exalted and puffed up with worldly Comforts and both bring on deadness upon the Heart both worldly sorrow and carnal complacency It is not requisite that a Child of God should be without all sense of his condition and it cannot be supposed that this sense should always be kept within bounds and under the Coercion and Government of Grace considering our weakness and therefore a Christian receiveth some Taint from the changes he passes thorow as the water doth from the soil through which it runneth He is sometimes in Credit sometimes in Disgrace sometime Rich sometimes Poor sometimes sick and in Pain at other times in Health and firm Constitution of Body Now though it argueth small strength to faint in ordinary Afflictions Prov. 24. 10. and a light spirit to be puffed up like a bubble with every slight blast yet when Troubles are heavy and pressing Gods best servants have been ready to dye and faint and in a full estate it is hard to keep down carnal rejoycing By both the freedom of following Gods service chearfully may often be interrupted 4 Because we sin away our life and strength and by our careless walking contract deadness and hardness of Heart The Mind like the Eye is soon offended and out of Temper we forfeit the quickning influences of his Spirit upon which the activity of Grace dependeth To correct our sinful rashness and to teach us more Watchfulness and Caution God withdraweth Phil. 2. 12 13. Be the sin a sin of Commission especially if grievous and hainous as David found a shrewd abatement of Life and Vigor after his foul sin Psal. 51. 11 12. Or a sin of Omission when we neglect God or serve him slightly if we give way to deadness Isa. 64. 6. rest in the work wrought and are more willing to get a Duty over than to perform it with any Life and Vigor God suspends his quickning If you do not mind the work why should God quicken you in it 3. Reason Is taken from the Nature of Gods Dispensation They do often and earnestly ask quickning because God giveth out by degrees and would keep us in constant dependance In him we live move 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have our being Act. 17. 28. both as Creatures and new Creatures There is a constant Concurrence of his motions and influences by their beings and operations God will indear his Grace to us by bringing us daily under new debt and therefore he doth not give us all our stock and portion in our hands lest we neglect him as the Prodigal did his Father By multiplyed and renewed Acts of Grace he doth more commend his love to us every day he must quicken us and in every Duty If so much Rain fell in a day as would suffice the Earth for seven years the Commerce between the Air and the Earth would cease Or if a man could eat so much at one meal as to go in the strength of it all his Life there would be no ground to pray for daily bread therefore God doth dispence his Assistances so as you must still wait upon him and be calling to him He keepeth Grace in his own hand that he may often hear from us Doctrine II. The main Argument which Gods Children have to plead in Prayer is his own favour and loving-kindness I shall shew I. That this is a Modest Humble and Pious Argument II. This is a Comfortable and Incouraging Argument I. 'T is a Modest Argument and 't were good if we could learn this modesty of David He was one much in Prayer diligent in keeping Gods Statutes abundant in all Acts of Devotion spent nights in Meditation and yet after all this placeth all his hopes in the Mercy and Loving-kindness of God and desireth onely to be heard according to mercy But in us there is a secret carnal notion of God as if he were our Debtor if we act for him or suffer any thing for him we carry it as if God were obliged to us Isa. 58. Wherefore have we fasted c. We cannot be at a Fast give a little Alms or make a Prayer but we think we have merited much at Gods hands Oh this is against all reason Alas what profit can we be to God Iob 35. 6 7 8. God is above the injuries and benefits of the Creature what miss had he of Angels and Men in those innumerable Ages of duration that went before any Created Being And as it is against Reason so it is against all the declarations God hath made of himself to us Ezek. 36. 32. Not for your sakes do I this saith the Lord of Hosts Be ashamed and confounded for your own wayes So Tit. 3. 4 5 6. But after that the kindness and love of God our saviour towards man appeared not by works of Righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost which he shed on us abundantly through Iesus Christ our saviour In short no worth in us or Righteousness of ours is that Merit and Righteousness by vertue of which we are accepted with God Our Works and Righteousness are not that Condition by which we receive and apply this Merit that 's Faith No Works or Merit are a motive or the first inducing Cause to move God to give us that Faith but all is from his Loving-kindness and readiness to do good to the Creatures Again 'T is contrary to the practice of the Saints and Children of God who though never so Holy and never so good yet still they plead Mercy and this by direction from him who knoweth what plea is fittest for Creatures to use to God Luk. 17. 10. As it is not the merit of one part of the Earth that it lyeth nearer the Sun than another onely the Creator would
if we have any faith in him faith will work by love Gal. 5. 6. The soul may reason and discourse thus with itself Do I believe Christ Jesus did thus willingly give himself for my soul how can I be backward in God's service and hang off from him O let me live to Christ who loved me and gave himself for me Gal. 2. 20. What shall I be more backward to do for God than Christ was to die for me To go to the Throne of Grace than Christ Jesus was to go the Cross Can I hang off from such pleasing Noble Service when Jesus Christ my Lord refus'd not the hard work of my Redemption If his Will was in it certainly so should be yours Doct. 3. The third Point That these free-will-offerings are accepted with God They shall come with Rams speaking of the conversion of the Gentiles in terms proper to the old legal dispensation and they shall come with acceptance Isa. 6. 7. And Mal. 3. 4. Then shall the offering of Iudah and Ierusalem be pleasant unto the Lord. Upon what grounds and what way our acceptance with God is brought about our works in themselves cannot please God they are accepted not as merits but as testimonies of thankfulness 1. Our persons are by Christ reconciled to God and in worship he delights This is the proper importance of laying the Peace-offering upon the top of the Burnt offering Lev. 3. 10. 2. Our infirmities are cover'd with his Righteousness for Christ is the Propitiation the Mercy-seat that interposeth between the Law and God's gracious Audience We come to the Throne of Grace when we come to God in and by him Heb. 4. 16. 3. By his intercession our duties are commended to God As Aaron was to stand before the Lord with his Plate upon his forehead wherein was writ Holiness to the Lord why That he might bear the iniquity of the people that they might be accepted of the Lord. All our acceptance comes from Christ's intercession and alas our Prayers and Praises are unsavoury Eruptations Belches of the Flesh as they come from us a great deal of infirmity we mingle with them we mingle Brimstone with our Incense and Sweet Spices therefore provoke the Lord to abhor and despise us but there 's an Angel stands by the Altar that perfumes all our Prayers and Praises How should this encourage us against the slightings of the world and discouragements of our own hearts and look after the testimony of our acceptance with God Doct. 4. The fourth Point That this gracious acceptance must be sought and valu'd as a great blessing Psal 19. 14. Let the words of my mouth and the meditation of my heart be acceptable in thy sight O Lord. And it must be valu'd as a great blessing if we consider either who the Lord is or what we are or what it is we go to him for If we consider who the Lord is God all sufficient that standeth in no need of what we can do that cannot be profited by us he is of so great a Majesty that his honour is rather lessned than greatned by any thing we can do the great-Author of all blessings all our offerings come from himself first of thine own have we given thee And if we consider what we are poor impotent sinful Creatures will God take an offering at our hands And if we consider what we do nothing but imperfection there is more of us in it of our fleshly part in any thing we do yet that these things should be accepted with God SERMON CXIX PSAL. CXIX VER 109. My soul is continually in my hand yet do I not forget thy law IN this Verse and the next David asserts his Integrity against two sorts of Temptations and ways of Assault the Violence and Craft of his Enemies Their Violence in this Verse My soul is in my hand And their Craft in the next Verse They laid snares for me And yet still his heart is upright with God In this Verse observe 1 David's condition My soul is continually in my hand 2 His constancy and perseverance notwithstanding that condition Yet do I not forget thy law First Let me speak of the condition he was now in in that Expression My soul is continually in my hand The soul in the hand is a Phrase often us'd in Scripture it is said of Iephthah Judg. 12. 13. I put my life in my hands and passed over against the children of Ammon So Job 13. 14. Wherefore do I take my flesh in my teeth and put my life in my hand And when David went to encounter Goliah 1 Sam. 17. 5. it is said He put his life in his hand and slew the Philistines In exposing our selves to any hazard and dangers in any great attempt it is call'd the putting our life in our hand And the Witch of Endor when she ventur'd against a Law to please Saul and so had exposed her life this form of speech is used concerning her 1 Sam. 28. 21. I have put my life in my hand Briefly then By Soul is meant Life and this is said to be in his hand I go in danger of my life day by day as if he should say I have my Soul ready divorc'd when God calls for it it not only notes liableness to danger but resolution and courage to encounter it In a sense we always carry our Souls in our hands our life hangs by a single thread which is soon fretted asunder and therefore we should every day be praying that it may not be taken from us as the Souls of wicked men are Iob 27. 8. Luke 12. 20. but yielded up and resign'd to God But more especially is the Expression verifi'd when we walk in the midst of dangers and in a thousand deaths my soul is in my hand that is I am expos'd to dangers that threaten my life every day Secondly Here 's his Affection to God's Word notwithstanding this condition Yet do I not forget thy law There is a twofold remembrance of things Notional and Affective and so there 's a twofold forgetfulness 1 Notional We forget the Word when the notion of things written therein are either wholly or in part vanish'd out of our minds 2 Affectively We are said to forget the Word of God when though we still retain the Notion yet we are not answerably affected do not act according thereunto and this is that which is understood here I do not forget thy Law Law is taken generally for any part of the Word of God and implies the Word of Promise as well as the Word of Command As for instance 1. If we interpret it of the Promise the sense will be this I do not forget thy Law that is I take no discouragements from my dangers to let fall my trust as if there were no Providence no God to take care of those that walk closely with him Heb. 12. 5. when they fainted they are said to have forgotten the consolation which spake unto
have There is a difference between a dead sea and a calm sea A stupid Conscience they may have not a quiet conscience The virtue of that Opium will soon be spent Conscience will again be awakened Use. Oh then let us put in for a share in this Blessedness There are two encouragements in the Service of Christ our Vails and our Wages our Wages should be enough the Eternal enjoyment of himself But oh we cry out of the tediousness of the way We have our Vails also that are not contemptible If a man should offer a Lordship or Farm to another and he should say The way is dirty and dangerous the Weather very troublesome I will not look after it Would you not accuse this man of folly that loves his ease and pleasure But now if this man were assured of a pleasant path and good way if he would but take a little pains to go over and see it this were gross folly indeed to refuse it Our Lord hath made over a blessed Inheritance to us upon Gospel-terms but we are full of prejudices in that to keep close to the rule may bring trouble and deprive us of many advantages of gain and we think we shall never see good day more But we are assured there is a great blessing goeth along with Gods yoke and we having a promise of the enjoyment of Gods presence where there are pleasures for evermore this should make us rowse up our selves in the Work of the Lord. SERMON II. PSAL. CXIX 2. Blessed are they that keep his testimonies that seek him with the whole heart IN this Psalm the Man of God begins with a description of the way to true blessedness In the former verse a blessed man is described by the course of his actions Blessed are the undefiled in the way In this by the frame of his heart Blessed are they that keep his testimonies that seek him with the whole heart The internal principle of good actions is the verity and purity of the heart Here you may take notice of two marks of a blessed man 1. They keep his testimonies 2. They seek him with the whole heart Doct. 1. They that keep close to Gods testimonies are blessed By way of Explication two things take notice of 1. The notion that is given to Precepts and Counsels in the word they are called his testimonies 2. The respect of the blessed man to these testimonies to keep them First The notion by which the word of God is exprest is Testimonies whereby is intended the whole declaration of Gods will in Doctrines Commands Examples Threatnings Promises The whole word is the testimony which God hath deposed for the satisfaction of the world about the way of their salvation Now because the word of God brancheth it self into two parts the Law and the Gospel this notion may be applied to both First To the Law in regard whereof the Ark is called the Ark of the Testimony Exod. 25. 16. because the two Tables were laid up in it The Gospel is also called the testimony the testimony of God concerning his Son Isa. 8. 20. To the law and to the testimony where Testimony seems to be distinguished from the Law The Gospel is so called because there God hath testified how a man shall be pardoned reconciled to God and obtain a right to eternal life We need a testimony in this case because it is more unknown to us The Law was written upon the heart but the Gospel is a stranger Natural light will discern something of the Law and pry into matters which are of a moral strain and concernment but Evangelical truths are a mystery and depend by the meer testimony of God concerning his Son Now from this notion of Testimonies we have this advantage 1. That the word is a full declaration of the Lords mind God would not leave us in the dark in the matters which concern the service of God and mans salvation He hath given us his Testimony he hath told us his mind what he approves and what he disallows and upon what terms he will accept of sinners in Christ. It is a blessed thing that we are not left to the uncertainty of our own thoughts Mic. 6. 8. He hath shewed thee O man what is good The way of pleasing and enjoying God is clearly revealed in his word There we may know what we must do what we may expect and upon what terms We have his testimony 2. Another advantage we have by this notion is The certainty of the word it is Gods Testimony The Apostle saith 1 Joh. 5. 9. If we take the testimony of men the testimony of God is greater It is but reason we should allow God that value and esteem that we give to the testimony of men who are fallible and deceitful Among men in the mouth of two or three witnesses every thing is established Deut. 19. 15. Now there are three that bear witness in heaven and three that bear witness on earth 1 Joh. 5. 7 8. We are apt to doubt of the Gospel and have suspicious thoughts of such an excellent doctrine but now there are three witnesses from heaven the Father Word and Spirit the Father by a voice Mat. 3. 7. And lo a voice from Heaven saying This is my beloved Son c. And the Son also by a voice when he appeared to Paul from Heaven Saul Saul why persecutest thou me And the Holy Ghost gave his testimony descending upon him in the form of a Dove and upon the Apostles in cloven tongues of fire And there are three that bear record on earth for he saith v. 10. He that believeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath the testimony in himself what is that The Spirit Water and Blood in the heart of a believer these give testimony to the Gospel The Spirit bears witness to the Gospel when it illuminateth the heart enabling us to discern the Doctrine to be of God to discern those signatures and characters of Majesty Goodness Power Truth which God hath left upon the Gospel and Water and Blood testifie when we feel those constant and sensible effects of Gods power coming with the Gospel 1 Thes. 1. 5. both by pacifying the Conscience and bringing joy and satisfaction and by sanctifying and freeing a man from the bondage of sin Water signifies Sanctification Ioh. 17. 17. Sanctifie them by thy truth The Sanctifying power of God that goes along with the Gospel is a clear confirmation of the Divine testimony in it Ioh. 8. 32. The truth shall make you free By our disintanglement from lust we come to be setled in the truth Gods testimony is the ultimate resolution of our faith Why do we believe because it is Gods testimony How do we know it is Gods testimony it evidenceth it self by its own light to the consciences of men yet God for the greater satisfaction to the world hath given us witnesses three from heaven and three on earth Every manifestation of God
hath signatures and characters of God enough upon it to shew from whence it came The Creation is a manifestation of God now whoever looks upon it seriously and considerately may find God there may track him by his foot-prints By the things which are made his invisible being and power Rom. 1. 20. The Creation discovers it self to be of God and if the lower testimony hath plain evidences much more the Gospel why for he hath magnified his word above all his name Psal. 138. 2. The name of God is that by which he is made known Now there are more sensible Characters and impressions of God left upon the word that doth evidence it to be of God than upon any part of his name 3. This advantage we have by this notion a testimony is a ground of self-examination or a Rule whereby we may judg of our state and actions for it witnesseth not only de jure what we must do or de eventu what we may expect but de facto whether we do good or evil what we are and what we may look for from God upon our obedience or disobedience Mat. 24. 14. The Gospel of the Kingdom shall be preached in all the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a witness unto all Nations first to them next against them Mark 13. 9. The word is a testimony to them of Gods will in Christ if they receive it against them if they reject neglect or believe it not Hereby we may judg of our condition by our conformity or difformity and contrariety to the Word of God Christ saith at the day of Judgment Moses will accuse you Ioh. 5. 45. There is one that accuseth you even Moses in whom ye trust The Gospel will accuse What is now an offer will then be an accusation God will not be without a witness at the day of Judgment The Creatures which had an evident impression of God upon them they will witness against the Gentiles so that they are without excuse Rom. 1. 20. and the Iews that were under the Dispensation of Moses he will accuse them there was light sufficient to convince them So the Gospel which is Gods testimony concerning his Son will accuse you if it be not received Therefore it is good to see what the word doth witness or testifie doth it testifie good or evil for accordingly shall we be treated with in the day of Judgment It is sad when we can only say of the Scripture as that King of the Prophet of the Lord He witnesseth nothing but evil against me 1 King 22. 8. Let us see what Gods testimony speaks whether it will plead for us or against us at the great day of the Lord. 4. It upbraids our unbelief that when God hath not only given us a Law but a testimony still we are backward and careless If the Word of God were no more but a Law we were bound to obey it because we are his Creatures but when it is his testimony we should regard it the more for now God stands not only upon the honour of his authority but of his truth 1 Joh. 5. 10. He that believeth not hath made God a lyar because he believeth not the testimony which God hath given concerning his Son We may urge it thus upon our hearts What shall we make God a lyar after he hath so solemnly given his word that word which hath many signatures characters and stamps of God upon it Carelesness now is not only disobedience but unbelief it puts the highest affront upon God to question his veracity and truth and does not only unlord him but ungod him by making him a lyar So much for the first thing The testimony of the Lord. Secondly The respect of the blessed man to these testimonies they keep them What is it to keep the testimonies of God Keeping is a word which relates to a charge or trust committed to us Christ hath committed his Testimonies to us as a trust and charge that we must be careful of Look as on our part we commit to Christ the charge of our souls to save them in his own day 2 Tim. 1. 12. So Christ chargeth us with his Word 1 To lay it up in our hearts 2 To observe it in our practice this is to keep the Word 1 To lay it up in our hearts In the heart two things are considerable the Understanding and the Affections God undertakes in the Covenant for both Heb. 8. 10. I will put my Law in their mind and write it in their hearts The meaning is that he will enlighten our minds for the understanding of his will and frame our affections to the obedience of it Well then you must keep it in your minds and affections 1. In your minds We must understand the Word of God assent to it we must revolve it often in our thoughts and have it ready upon all occasions Understand it we must if we would be blessed He that hath my commandments and keepeth them he it is that loveth me Joh. 14. 21. We cannot make conscience of obedience till we know our duty He that would keep a thing must first have it we have the law in possession when we get knowledg of it Matth. 13. 23. He that receiveth the word into good ground is he that heareth the word and understands it And Luk. 8. 13. They that hear the word and keep it and bring forth fruit with patience It is not enough to hear the word but we must understand it and yet that is not all an adversary may understand a truth or else he cannot rationally oppose it There is Assent required that we believe it as Gods Testimony and accordingly embrace it and give it place in the heart Faith is a receiving of the word Act. 2. 41. nay we must have it ready upon all occasions Rational memory belongs to the mind or understanding therefore we keep the word in our minds when it is ever ready with us either to check sin or warn us of our duty Psal. 119. 9. Forgetfulness is an ignorance for the time Prov. 3. 1. My son forget not my law and let thine heart keep my commandments We should be ready to every good word and work as occasion is offered to us 2. To keep it in our hearts is to have an affection to it Keeping the Word relates to our chariness and tenderness of it when we are as chary of the word as a man would be of a precious Jewel Prov. 6. 20 21. My son keep thy fathers commandments bind them continually upon thine heart and tye them about thy neck Sometimes it alludes to the apple of the eye Prov. 7. 1 2. Keep them as the apple of thine eye Such tender affections should we have to the Testimonies of the Lord as a man has for his eye The least offence to the eye is troublesome a man should be as chary of the Commandment as he would be of his eye Sometimes it implies the similitude of
he may be found in private Ordinances The Spouse sought him upon her bed then in every street of the city Isa. 55. 6. Seek the Lord while he may be found call upon him while he is near In prayer we come most directly to enjoy God and do more especially call him in to our help and relief there all graces are acted If you cannot find God in prayer look for him in the Supper and in the Word if he be not comfortably present in the Word seek him by Meditation Cant. 5. 6. My soul failed when he spake That is when I considered his speaking for his wooing was over my beloved was gone but when I thought of his speaking my soul failed David consults with Nathan but he could give him no clear answer what then 2 Sam. 7. 4. The word of the Lord came that night unto Nathan saying Go and tell my servant David c. So when we have been enquiring after God all day in publick Worship all this while the Oracle is silent but at night when going over these things again God may be found Act. 17. 12. it is said Therefore many of them believed How when they searched the Word though in the hearing they did not discern the impressions of God upon the Word but when they searched and studied going over them in private duties God appeared Heb. 11. 11. it is said She judged him faithful that had promised How so at first hearing No Sarah laugh'd when God promised her a Son for it was the Son of God that was in company with the Angels Gen. 18. but afterward when she considered of it She judged him faithful Thus we must follow God from Ordinance to Ordinance It argues a great deal of pride in carnal men if God doth not meet them presently they throw off all Now and then they will see what they shall have for calling upon God but if God do not answer at the first knock they are gone SERMON III. PSAL. CXIX 2. Blessed are they that keep his Testimonies that seek him with the whole heart USE 1. To press you to seek God The Motives are 1. It was the end of our Creation We do not live meerly to live but for this end were we sent into the world to seek God Nature is sensible of it in part by the dissatisfaction it finds in other things and therefore the Apostle describes the Gentiles to be groping and feeling about for God Act. 17. 27. God is the cause of all things and Nature cannot be satisfied without him We were made for God and can never enjoy satisfaction until we come to enjoy him therefore the Psalmist saith Psal. 14. 2. We are all gone aside and altogether become filthy Nature is out of joint we are quite out of our way to true happiness We are seeking that for which we were created when we seek and enquire after God 2. We seek other things that we want with great solicitude and care we are cumbred with much serving to obtain the world and shall any thing be sought more than God we can least spare him The chiefest good should be sought after with the chiefest care and chiefest love and chiefest delight nothing should be so precious to us as God It is the greatest baseness that can be that any thing should take up our time our thoughts and content us more than God When we come to God we are earnest for other things Hos. 7. 14. They howl upon their beds for corn and wine If any thing be sought from God above God more than God and not for God it is but a brutish cry 3. It is our benefit to seek God It is no benefit to God if we do not seek him The Lord hath no less though we have less He that hides himself from the Sun doth not impair the light We derogate nothing from God if we do not seek him He needed not the Creature he had happiness enough in himself but we hide our selves from our own happiness and our own peace But what benefit have we by seeking God a great deal of present benefit Psal. 22. 26. They that seek thee shall praise thy name You 'l have cause to bless God before the search be over God hath past his word there are a great many experiences we taste As they that continue in the pursuit of the Philosophers-stone find out many experiences which are a satisfaction to their understandings so one way or other we shall have cause to bless God The God of Iacob hath openly professed we shall not seek him in vain Isa. 45. 19. That is this is a truth God hath written as it were with a Sun-beam that something will come in seeking of God By seeking him in prayer we carry away a great deal of comfort and strength As we read of that Emperour that sent not away any one sad out of his-presence so neither doth God there is some comfort to be had in waiting upon him And as it brings present comfort and satisfaction so it brings an everlasting reward Heb. 11. 6. He is a rewarder of them that diligently seek him If you would have the fruit of your holy calling that which is the result of that Religion you do profess you must diligently seek him so that in effect we never seek our selves more than when we seek the Lord. Amos 5. 6. Seek the Lord and ye shall live It is the undoubted way to get eternal life to live for ever They that seek not his face here shall never see his face for ever With what diligence will men court an outward preferment which is yet very uncertain Prov. 29. 26. All men seek the rulers face but every mans judgment is of the Lord. What a deal of observance and waiting is there for the Rulers face and favour and yet God disposeth of every mans judgment it is uncertain whether they shall obtain it yea or no. But now if you seek the face of God in heaven you shall live for ever 4. If you do not sensibly find God yet comfort thy self that thou art in a seeking way and in the pursuit of him Psal. 24. 6. Gods people are described to be the generation of them that seek him This is the true mark of Gods chosen people they make it their business to get the favour of God and to wrestle through discouragements It is better be a seeker than a wanderer Though we do not feel the love of God nor have the comfort of a pardon have no sensible communion with him yet the choice and bent of the heart is towards him and you have the character of Gods people upon you 5. You have misspent a great deal of time already and long neglected God therefore now you should seek him Hos. 10. 12. It is time to seek the Lord until he come and rain righteousness upon you 'T is time that is 't is not too late while we are preserved and invited And again 't is
time that is 't is high time the business of your lives hath been too long neglected It is such another expression as 1 Pet. 4. 3. The time past is enough to have wrought the will of the Gentiles c. God hath been too long kept out of his right and we out of our happiness The night is coming upon us and will you not begin your days work 6. This is the reason of affliction we are so backward in this work that we need be whipt unto it Hos. 5. 15. I will go and return to my place saith God till they acknowledg their offence and seek my face God knows that want is a spur to a lazy creature and therefore doth God break in upon men and scourge them as with scorpions that they may bethink themselves and look after God Use 2. For Direction If you would seek God 1. Seek him early Prov. 8. 32. Blessed are they that seek me early We cannot soon enough go about this work Seek him when God is nigh when the Spirit is nigh Isa. 55. 6. Call upon the Lord while he is near There are certain seasons which you cannot easily get again such times when God doth deal more pressingly with you when the word bears in upon the heart and when God is near unto us David like a quick Echo returns upon God Ps. 27. 8. Seek ye my face my heart said unto thee Thy face Lord will I seek It would be a great loss not to obey present impulses and invitations and not make use of the advantages which God puts into our hands 2. Seek him daily Psal. 105. 4. Seek the Lord and his strength seek his face evermore That is from day to day you must be seeking the face of God in the strength of God Every hour we need his direction protection strength and we are in danger to lose him if we do not continue the search 3. Seek him unweariedly and do not give over your seeking until you find God Wrestle through discouragements though former endeavours have been in vain yet still we should continue seeking after God We have that command to inforce us to it Luk. 5. 5. We have toiled all night howbeit at thy command c. Though we do not presently find yet we must not cast off all endeavours In spiritual things many times a man hears and goes away with nothing but when he comes to meditate upon it and work it upon the heart then he finds the face of God and the strength of God Therefore you must not give over your seeking 4. Seek him in Christ. God will only be found in a Mediator Heb. 7. 25. Those are accepted that come to God by him Guilty creatures cannot enjoy God immediately And in Christ God is more familiar with us Hos. 3. 5. They shall seek the Lord their God and David their King None can seek him rightly but those that seek him in Christ. It is uncomfortable to think of God out of Christ. As the Historian saith of Themistocles when he sought the favour of the King he snatched up the Kings Son and so came and mediated for his grace and favour Let us take the Son of God in the arms of our faith and present him to God the Father and seek his face his strength 5. God can only be sought by the help of his own spirit As our access to God we have it by Christ so we have it by the Spirit Ephes. 2. 18. For through him we both have an access by one spirit unto the Father As Christ gives us the leave so the Spirit gives us the help Bernard speaks fitly to this purpose None can be aforehand with God we cannot seek him till we find him in some sense he will be sought that he may be found and he is found that he may be sought It is his preventing grace which makes us restless in the use of means and when we are brought home to God when we seek after God it is by his own grace The Spouse was listless and careless until she could take God by the scent of his own grace When he put his singer upon the handle of the Lock and dropt myrrh by the sweet and powerful influences of his grace she was carried on in seeking after God Thus much for the first part of the duty seek Now the manner With the whole heart Doct. Whoever would seek God aright they must seek him with their whole heart Here I shall enquire 1. What doth this imply 2. Why God will be sought with the whole heart 1. What doth this imply It implys sincerity and integrity for it is not to be taken in the legal sense with respect to absolute perfection but in opposition to deceit Ier. 3. 10. Iudah has not turned to me with her whole heart but feignedly saith the Lord. It is spoken of the time of Iosiah's Reformation many men whirled about with the times and were forced by Preternatural motions The Father of Spirits above all things requireth the Spirit and he that is the searcher and judg of the heart requireth the heart should be consecrated to him Integrity opposeth partiality There are indeed two things in this expression the whole heart it notes extention of parts and intention of degrees 1. The extention of parts with the Understanding Will and Affections Some seek God with a piece of their hearts to explain it either in the work of Faith or Love In the work of Faith as Act. 8. 37. If thou believest with all thine heart There is a believing with a piece and a believing with all the heart There is an unactive knowledg a naked assent which may be real yet it is not a true faith the Devil may have this Luk. 4. 34. the Devil makes an Orthodox confession there Thou art Iesus the Son of the living God This is only a conviction upon the understanding without any bent upon the heart It is not enough to own Christ to be the true Messiah but we must embrace him put our whole trust in him There may be an assent join'd with some sense and conscience and some vanishing sweetness and taste by the reasonableness of Salvation by Christ Heb. 6. 4. but this is not believing with all the heart it is but a taste a lighter work upon the affections and therefore bringeth in little experience There may be some assent such as may engage to profession and partial reformation but the whole heart is not subdued to God Then do we believe with the whole heart when the heart is warmed with the things we know and assent to when there is a full and free consent to take Christ upon Gods terms to all the uses and purposes for which God hath appointed him 1 Chron. 28. 9. Know thou the God of thy father and serve him with a perfect heart and with a willing mind When there is an effective and an affective knowledg when we cannot only discourse of God and Christ
and are inclin'd to believe but when these truths soak into the heart to frame it to the obedience of his will When the Lord had spoken of practical obedience Was not this to know me saith the Lord Jer. 22. 16. And this is to believe So for Love Deut. 6. 5. Thou shalt love the Lord thy God with all thine heart and with all thy soul and with all thy might Every faculty must express Love to God Many will be content to give God a part God hath their Consciences but the world their affections Their heart is divided and the evidence of it is plainly this In their troubles and extremities they will seek after God but this is not their constant work and delight We are welcome to God when we are compelled to come into his presence God will not say as men you come in your necessity But we must then be sincere in our addresses and rest in him as our portion and all-sufficient good 2. For intention of Degrees To seek God with the whole heart it is to seek him with the highest elevation of our hearts The whole heart must be carried out to God and to other things for Gods sake As Harbingers when they go to take up room for a Prince they take up the whole house none else must have place there so God he will have the whole heart Again it may be considered as to the exaction of the Law and as a Rule of the Gospel 1. As an exaction of the Law and so Christ urged it to the young man that was of a Pharisaical institution to abate his pride and confidence Mat. 22. 37. Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy mind Certainly these words there have a legal importance and signification for in another Evangelist Luk. 10. 28. it is added do and live which is the tenor of the Law And Christs intent was to abate the Pharisees pride by propounding the rigor of the first Covenant The Law requireth compleat love without the least defect according to the terms of it a grane wanting would make the whole unacceptable As a hard Landlord when all the rent is not brought to the full he accepteth none It is good to consider it under this sense that we may seek God in Christ to quicken us that we may value our deliverance by him from this burden which neither we nor our fathers were able to bear a stragling thought a wandring glance the least out-running of the heart had render'd us accursed for ever 2. It may be considered as a Rule of the Gospel which requireth our utmost endeavors our bewailing infirmities and defects but accepts of sincerity There will be a double principle in us to the last but there should not be a double heart So that this expression of seeking the Lord with the whole heart is reconcilable enough with the weaknesses of the present state For instance 1 King 14. 8. My servant David who kept my Commandments and who followed me with all his heart and did that only which was right in mine eyes David had many failings and some that left an indelible brand upon him in the matter of Uriah yet because of his sincerity and habitual purpose God saith He hath kept all my Commandments So in Iosiah 2 King 23. 25. Like to him there was no King before him that turned to the Lord with all his heart with all his soul and with all his might Yet he also had his imperfections against the warning of the Lord he goes out with a wicked King and dies in Battel So Asa 2 Chron. 15. 17. The high places were not taken away it was a failing in that holy King yet 't is said the heart of Asa was perfect all his days Well then when the whole heart is engaged in this work when we do not only study to know God but make it our work to enjoy him to rest in him as our all-sufficient portion though there will be many defects yet then are we said to seek him with the whole heart Secondly The reasons why God will be sought with the whole heart are 1. He that gives but part to God doth indeed give nothing The Devil keeps an interest as long as one lust remains unmortified and one corner of the soul is kept for him As Pharaoh stood hucking he would fain have some pawn of their return either leave your children behind no no they must go and see the Sacrifices and be trained up in the way of the Lord then he would have their flocks and herds left behind he knew that would draw their hearts back again So Satan must have either this lust or that he knows by keeping part all will fall to his share in the end A bird that is tyed in a string seems to have more liberty than a bird in a Cage it flutters up and down though it be held fast so many seem to flutter up and down and do many things as Herod but his Herodias drew him back again into the Fowlers net Thus because of a sinners danger 2. Because of Gods right By Creation he made the whole therefore requires the whole the Father of spirits must have the whole spirit We were not mangled in our Creation God that made the whole must have the whole He preserves the whole Christ hath bought the whole 1 Cor. 6. 20. Glorifie God in your body and in your spirit which are Gods And God promiseth to glorifie the whole Christians it would be uncomfortable to us if God should only take a part to Heaven All that you have is to be glorified in the day of Christ all that you are and have must be given to him whole spirit soul and body Let us not deprive him of any part Use. Well do we serve God and seek after God with the whole heart The natural mother had rather part with the whole than to see the child divided 1 King 3. 26. God had rather part with the whole than take a piece Either he will have the whole of your love or leave the whole to Satan The Lord complains Hos. 10. 2. Their heart is divided Men have some affections for God many times but they have affections for their lusts too the world hath a great share and portion of their heart Q. But when in a Gospel-sense may we be said to seek God with the whole heart Take it in these short Propositions 1. When the setled purpose of our souls is to cleave to God to love and serve him with an intire obedience both in the inward and outward man when this is the full determination and consent of our hearts 2. When we do what we can by all good means to maintain this purpose for otherwise 't is but a fruit of conviction a free-will pang Act. 24. 16. Herein do I exercise my self to have always a conscience void of offence towards God and towards all
keeping their Fathers command Ier. 35. Set pots before them c. no our Father hath forbidden us to drink wine Their Fathers were dead but ours is living will you that are sons renounce God and side with the Devils party and commit sin you to whom the Father hath shewed such love that you should be called his children Then 't is a wrong to Iesus Christ to his Merit to his Example To his Merit Christ came to take away sin and will you bind those cords the faster which Christ came to loosen Then you go about to defeat the purpose of his death and put your Redeemer to shame You seek to make void the great end for which Christ came which was to dissolve sin And besides you disparage the worth of the price he paid down you make the blood of Christ a cheap thing when you despise grace and holiness you make nothing of that which cost him so dear you lessen the greatness of his sufferings And it is a wrong to his Pattern You should be pure as Christ is pure 1 Joh. 1. 3. and v. 5. be righteous as he is righteous You should discover what a holy person Christ was by a conformity to him in your conversation Now will you dishonour him What a strange Christ will you hold forth to the world when his Name is upon you will you give way to sin and folly And it is a wrong to God the Spirit a grief to him His great and first work was to wash us from sin Tit. 3. 5. You forget that such a work was past upon your hearts and that you have been purged from your old sins when you return to them again 2 Pet. 1. 9. and his constant residence in the heart is to check the lusts of the flesh to prevent the actings of sin If ye through the Spirit mortifie the deeds of the body ye shall live Rom. 8. 13. therefore you go about to make void his personal operation Thus 't is a wrong to God 2. By an argument drawn from our selves it is very unsuitable to you We profess our selves to be regenerate and born of God 1 Joh. 3. 9. He that is born of God cannot sin It is not only contrary to thy duty but to thy nature as thou art a new creature It were monstrous for the egg of one creature to bring forth a brood of another kind for a Crow or a Kite to come from the Egg of a Hen It is as unnatural a production for a new-creature to sin therefore you that are born of God it is very uncomely and unsuitable Do not dishonour your high birth 3. Consider the nature of Sin if you give way to it it will encroach further Sins steal into the Throne insensibly and being habituated in us by long custom we cannot easily shake off the yoke or redeem our selves from their tyranny They go on from little to little and get strength by multiplied acts Therefore we should be very careful to avoid all sin The second part of the Caution is Beware of gross sins committed against light and conscience When we are tempted to sin say with Ioseph Gen. 39. 9. How can I do this wickedness and sin against God The more of deliberation and will there is in any action the sin is the fouler Consider foul sins are a blot that will stick long by us See 1 King 15. 5. it is said David walked in all the ways of the Lord and turned not aside from any thing that he commanded him all the days of his life save only in the matter of Uriah the Hittite Why there were many other things wherein David failed you read of his diffidence and distrust in God I shall one day perish by the hand of Saul We read of his dissimulation and feigning himself mad in the company of the Philistines We read of his injustice to Mephibosheth his fond affection to Absolom his indulgence to Amnon we read of his numbering the people which cost the lives of thousands all on a sudden all these are great failings but these are not taken notice of but the matter of Uriah left a scar and blot that was not easily washt off Thirdly Bewarē of continuance in sin How may we continue in sin In what sense Three things I shall take notice of in sin culpa reatus macula there 's the fault the guilt the blot and then we continue in sin when the fault the guilt or blot is continued upon us 1. The fault is continued when the acts of it are repeated when we fall into the same sin again and again Relapses are very dangerous as a bone often broken in the same place you are in danger of this before the breach be well made up between God and you as Lot doubling his Incest to venture once and again is very dangerous 2. The guilt doth continue upon a man till serious and solemn repentance till we sue out our pardon in the name of Christ. Though a man should forbear the act never commit it more yet unless he retracts it by a serious remorse and humbleth himself before God and sueth out his pardon in a repenting way the guilt continues If we confess he speaks to believers then sin is forgiven not otherwise 3. There 's the macula the blot by which the School-men understand an inclination to sin again the evil influence of the sin continueth until we use serious endeavours to mortifie the root of it When we have been foiled by any lust that lust must be more mortified For instance Ionah he repented for forsaking his call when he was cast into the Whale's belly but the sin broke out again because he did not mortifie the root what was that his pride So that it is not enough to bewail the sin but we must launce the sore and discover the root and core of it before all will be well A man may repent of the eruption of sin the former act but the inclination to sin again is not taken off Iudges 16. 2. Sampson loves a woman of Gaza and she had betray'd him but by carrying away the Gates of the City he saves his life possibly upon that experience he might repent of his folly and inordinate love to that woman I but the root remains therefore he falls in love with another woman with Delilah Therefore if you would do what is your duty you must look to the fault that that be not renewed the guilt that that be not continued by omission of repentance and that the blot also do not remain upon you by not searching to the root of the distemper the cause of that sin by which we have been foiled So much for the first part of the Text They do no iniquity The Second note is They walk in his ways This is the positive part not only avoiding of sin but practice of holiness is implyed Observe Doct. 2. It is not enough only to avoid evil but we must do good
is their constant endeavour 1 Pet. 1. 15. But as he which hath called you is holy so be ye holy in all manner of conversation 3. Out of experience of the ways of God of that goodness and enlargement of heart that is to be found in them They have tasted and seen how good his laws are They can answer Gods appeal Do not my words do good to him that walketh uprightly Yea doubtless it is good Psal. 19. 10 11. The judgments of the Lord are true and righteous altogether more to be desired are they than gold yea than much fine gold sweeter also than honey and the honey-comb Moreover by them is thy servant warned and in keeping of them there is great reward The spiritual life is interlined and refreshed with many sweet experiences The USE Here is first a note of discovery for men are judged by their desires rather than their practices as being freest from constraint And this is humbly represented by the children of God to incline his favour and compassion to them Nehem. 1. 11. Let thine ear be attentive to the prayer of thy servants who desire to fear thy name They come short in many things but they desire to fear God Isa. 26. 8. The desires of our soul are to thy name and to the remembrance of thee They could speak little of what they had done for God Paul was better at willing than performing till freed from this body of death Rom. 7. 18. For I know that in me that is in my flesh dwelleth no good thing for to will is present with me but how to perform that which is good I find not This will be our best evidence to the last Oh that my ways were directed to keep thy statutes But may not wicked men have good desires Ans. They may have a loose inclination to good things but not a full resolution for God Wicked men have an enlightned conscience but no renewed wills This enlightned conscience may carry them so far as to some general approbation of the things of God which may produce a wish that they were so and so but this doth no good to the heart Sparks do not kindle the fire but coals a spark is enough to set us on fire in carnal matters but not in spiritual More distinctly 1. Wicked men may desire their own happiness though not upon Gods terms Numb 23. 10. O that I might dye the death of the righteous and let my last end be like his At oportnit sic vixisse John 6. 34. Evermore give us of this bread of life Every man would be blessed and go to Heaven if it were left to his option and choice they like the end but not the means There was not a murmuring Israelite but would count Canaan a good Land but the Giants and sons of Anak were there 2. They may have some languid and vanishing motions towards the means as well as the end being convinced of the necessity of Holiness yea they may draw out their wishes into a cold prayer that God would make them better as lazy persons sometimes express their desires Would I were at such a place and never travel would I had written such a task and never put pen to paper Vellent sed nolunt When it cometh to trial they do not set themselves in good earnest to get that grace they wish for What 's the difference between a volition and a velleity 1. Such desires as are not waving but resolute and fixed Aquinas saith Velleitas est voluntas incompleta an half will They have a months mind to that which is good but not a thorow resolution as Agrippa almost perswaded but not altogether Such a desire as will bear up against a strong tyde of opposition it is called the setting of the heart 1 Chron. 22. 19. Now set your heart and your soul to seek the Lord your God Whatever cometh of it they must and will have grace Psal. 27. 4. One thing have I desired of the Lord that will I seek after that I may dwell in the house of the Lord all the days of my life to behold the beauty of the Lord and to enquire in his Temple 2. Such desires as are absolute and do not stand upon terms There is an Hypothetical and conditional will We would but with such conditions I would have Christ if it did not cost me so dear to deny lusts interests friends relations much waiting praying watching striving So Mat. 22. 5. they would come to the Supper but house oxen farm merchandize there was something in the way that hindred them there was no full and perfect will A Chapman no doubt would have the wares that he liketh but will not come to the price I will have Heaven whatever it cost me is the voice of a desiring Saint 3. Such desires as are active and industrious not a remiss will Prov. 13. 4. The soul of the sluggard desireth and hath nothing but the soul of the diligent shall be made fat Cold raw wishes are unuseful and fruitless we must work as well as wish Poor languid unactive desires come to nothing when men do not put forth their endeavours and apply themselves to the prosecution of what is desired Faint and sluggish velleities do hurt Prov. 21. 25. The desires of the slothful killeth him for his hands refuseth labour Whatever a man doth seriously desire to have he will use proper means to procure it Wishes are but the fruits of a speculative fancy rather than an industrious affection 4. Such desires as are constant and not easily controuled by other desires Idle lazy wishes uneffectual glances sudden motions while their hearts are detained in the speculation of holiness are like childrens desires soon put out of the humour There may be vehement and sudden lustings in an unregenerated person free-will hath its pangs of devotion But the Apostle declares Rom. 7. 18. To will is present with me but how to perform that which is good I find not 'T is a constant habitual will not a volatile devotion that cometh upon us now and then but such a will as is present as sin is present He had said before When I would do good evil is present with me Whithersoever you go you carry a sinning nature about with you 'T is present urging the heart to vanity folly lust so should this will be present with you urging the heart to good 5. Such desires are joined with serious groans and sorrow for our defects He cannot be so good as he would but desireth and complaineth therefore God accepteth of the will for the deed Rom. 7. 24. O wretched man that I am who shall deliver me from the body of this death Though an unrenewed man seem to desire grace yet he feeleth no grief in the want of grace it never troubleth him his desires do not break out into groans and bitter complaints because of indwelling corruption Now by these things may you try your hearts 3. The third
blood of the Covenant Exod. 24. 7 8. In the Ordinance of the Lords-supper there we come to take an obligation upon us half of the blood is sprinkled upon us And this purpose and resolution to it is still continued and kept a foot in our daily exercise invocation and prayer wherein either we explicitly or implicitly renew our obedience for every prayer is an implicite vow wherewith we bind our selves to seek those things we ask or else we do not engage God to bestow them Thus it is a course that God will bless 2. 'T is of great necessity to prevent uncertainty of spirit until we come to resolution we shall be lyable to temptation until we fully set our faces towards God and have a bent and serious purpose of heart we shall never be free from temptation from the Devil and from evil men or from our selves From the Devil Iam. 1. 8. A double-minded man is unstable in all his ways As long as we are wavering and suspensive we can never carry on uniformity of obedience While we halt between God and Baal Satan hath an advantage against us So for evil men David doth express himself as coming to a resolution in this Psalm vers 115. Depart from me ye evil doers for I will keep the commandments of my God There is no way to shake off those evil companions and associates till there be a bent seriously towards heaven So for our selves we have changeable hearts that love to wander Ierem. 14. 10. We have many revoltings and reluctancies therefore until a sanctified judgment and will concur to make up a resolution and holy purpose we shall still be up and down The Saints being sensible of their weakness often bind this upon themselves Psal. 119. 57. I have said that I would keep thy words there was a practical decree past upon the conscience And vers 106. I have sworn and I will perform it that I will keep thy righteous judgments An Oath is the highest assurance among men and most solemn engagement and all little enough to hold a backsliding heart under a sense and care of our duty As long as the Israelites had a will to Canaan so long they digested the inconveniencies of the Wilderness Every difficulty and trouble will put us out of the way and we cannot be secured against an unsteady heart but by taking up such a course a serious resolve of maintaining Communion with God And as it is useful to prevent temptation so to excite and quicken our dulness We forget our vow and purpose and therefore we relapse into sin The Apostle saith 2 Pet. 1. 9. He hath forgotten that he was purged from his old sins that he did renounce these things in Baptism And Paul puts us in mind of our engagement Rom. 8. 12. We are not debters to the flesh to live after the flesh You make vows and promises to God to renounce the flesh and vanities of the world and to give up your selves to Gods service and these things are forgotten and therefore we grow slight cold careless in the profession of godliness Use. The first Use is to press us to come to a declared resolution to serve and please God and to direct us in what manner First Make it with a full bent of heart Rest not upon a shall I shall I but I will keep thy statutes As Agrippa was almost perswaded to be a Christian but not altogether so men stand hovering and debating You should resolve Psal. 119. 112. I have inclined my heart to perform thy statutes alway to the end It is Gods work to incline the heart but when the work of grace is past upon us then the believer doth voluntarily incline himself his will is bent to serve God not by fits and starts but alway to the end 1 Chron. 22. 7. Now set your hearts to seek the Lord. That is resolve be not off and on But Secondly In what manner shall we make it 1. Seriously and advisedly not in a rash humour The people when they heard the Law and were startled with the Majesty of God Deut. 5. 28 29. answered All that the Lord hath spoken we will do It was well done to come to a purpose and resolution But O that there were such a heart within them saith God that they would fear me c. Josh. 24 19. We will serve the Lord say the people you cannot serve the Lord saith Ioshua Do you know what it is Rash undertakings will necessarily be accompanied with a feeble prosecution and therefore count the charges lest you repent of the bargain Luke 14. 23. 2. Make Christ a liberal allowance if you would come to a resolution Matt. 16. 24. He that will come after me he that hath a heart set upon this business let him know what he must do let him deny himself c. When we engage for God he would have us reckon for the worst to be provided for all difficulties A man that builds when he hath set apart such a sum of money to compass it while he keeps within allowance all is well but when that 's exceeded every penny is disbursed with grudging So if you do any thing in this holy business make Christ a liberal allowance at first lest we think of returning into Egypt afterward when we meet with fiery-flying-Serpents and difficulties and hardships in our passage to Heaven Let it be a through resolution that come what will come we will be the Lords There should be a holy wilfulness Paul was resolved to go to Ierusalem because he was bound in spirit and though they did even break his heart yet they could not break his purpose 3. Resolve as trusting upon the Lords grace You are poor weak creatures how changeable in an hour not a feather so tost to and fro in the air therefore we shall fail falter and break promise every day if we go forth in the strength of our own resolutions Resolve as trusting in the direction and assistance of Gods holy Spirit if God undertake for us then under God we may undertake To resolve is more easie than to perform as Articles are sooner consented to than made good a Castle is more easily built in time of peace than maintain'd and kept in a time of War and therefore still wait and depend upon God for his grace 4. You cannot promise absolute and through obedience though you should strive after it for this you will never be able to perform and your own promises purposes and resolutions will but increase your trouble though you are still to be aiming after it Doct. 2. Those that will keep Gods statutes must flye to Gods help As David doth here O forsake me not utterly that is O strengthen me in this work Three reasons for this 1. We are weak and mutable creatures 2. Our strength lyes in Gods hands 3. God gives out his strength according to his own pleasure 1. We are weak and mutable creatures When we were
of neither have entred into the heart of man to conceive Therefore the word hath a notable instrumentality that way 3. The Doctrine of the Scripture holds out the remedy and means of cleansing Christs blood which is not only an argument or motive to move us to it So it is urged 1 Pet. 1. 18. Whom having not seen ye love in whom though now ye see him not yet believing ye rejoice with joy unspeakable c. It presseth holiness upon this argument why God hath been at great cost to bring it about therefore we must not content our selves with some smooth morality which might have been whether Christ had been yea or no. Again the word propounds it as a purchase whereby grace is procured for us so it is said 1 Ioh. 1. 7. He hath purchased the spirit to bless us and turn us from our sins And it exciteth faith to apply and improve this remedy and so conveyeth the power of God into the soul Act. 15. 9. Purifying their hearts by faith 2. The manner how the word is applied and made use of If he take heed thereunto according to thy word This implieth a studying of the word and the tendency and importance of it which is necessary if the young man would have benefit by it David calleth the statutes of God the men of his counsel Young men that are taken with other books if they neglect the word of God that book that should do the cure upon the heart and mind they are with all their knowledg miserable Psal. 1. 2. His delight is in the Law of the Lord and in his Law doth he meditate day and night If men would grow wise to Salvation and get any skill in the practice of godliness they must be much in this blessed book of God which is given us for direction 1 Ioh. 2. 14. I have written unto you young men because ye are strong and the word of God abideth in you and ye have overcome the wicked one It is not a slight acquaintance with the word that will make a young man so successful as to defeat the temptations of Satan and be too hard for his own lust it is not a little notional irradiation but to have the word dwell in you and abide in you richly The way to destroy ill weeds is to plant good herbs that are contrary We suck in carnal principles with our milk and therefore we are said to speak lies from the womb A kind of a riddle before we are able to speak we speak lyes namely as we are prone to error and all manner of carnal fancies by the natural temper and frame of our hearts Isa. 58. 2. And therefore from our very tender and Infant-age we should be acquainted with the word of God 2 Tim. 3. 15. And that from a child thou hast known the holy Scriptures It may be children by reading the word get nothing but a little memorative knowledg but yet it is good to plant the field of the memory in time they will soak into the judgment and conscience and thence into the heart and affections 2. It implieth a care and watchfulness over our hearts and ways that our will and actions be conformed to the word This must be the young mans daily prayer and care that there be a conformity between his will and the word that he may be a walking Bible Christs living Epistle copy out the word in his life that the truths of it may appear plainly in his conversation All that I have said issueth it self into three Points 1. That the great Duty of Youth assoon as they come to the full use of reason is to enquire and study how they may cleanse their hearts and ways from sin 2. That the Word of God is the only rule sufficient and effectual to accomplish this work 3. If we would have this efficacy there is required much care and watchfulness that we come to the direction of the Word in every tittle not a loose and unattentive reflection upon the Word careless inconsiderateness but a taking heed thereunto Now why in youth and as soon as we come to the use of reason we should mind the work of cleansing our way 1. Consider how reasonable this is It is fit that God should have our first and our best It is fit he should have our first because he minded us before we were born His love to us is an eternal and an everlasting love and shall we put off God to old age shall we thrust him into a corner Surely God that loved us so early it is but reason he should have our first and also our best for we have all from him Under the Law the first-fruits was Gods to shew the first and best was his portion All the Sacrifices that were offered to him they were in their strength and young Levit. 2. 14. And if thou offer a meat-offering of thy first-fruits unto the Lord thou shalt offer for the meat-offering of thy first-fruits green ears of corn dried by the fire even corn beaten out of full ears God would not stay till ripened God will not be long kept out of his portion Youth it is our best time Mal. 1. 13. when they brought a weak and sickly offering should I accept this of your hand saith the Lord The health strength quickness of spirit and vigour is in youth Shall our health and strength be for the Devils use and shall we put off God with the dregs of time Shall Satan feast upon the flower of our youth and fresh time and God only have the scraps and fragments of the Devils Table When wit is dulled the ears heavy the body weak and affections are spent is this a fit present for God 2. Consider the necessity of it 1. Because of the heat of youth the passions and lusts are very strong 2 Tim. 2. 22. Fly also youthful lusts Men are most incident in that age to pride and self-conceit to strong affections inordinate and excessive love of liberty 1 Tim. 3. 6. Not a Novice lest being lifted up with pride he fall into the condemnation of the Devil A man may make tame fierce creatures Lyons and Tygers and the fury of youth needs to be tempered and bridled by the word It is much for the glory of Grace that this heat and violence is broken when the subject is least of all disposed and prepared 2. Because none are tempted so much as they Children cannot be serviceable to the Devil and old men are spent and have chosen their way but youths who have a sharpness of understanding and the stoutest and most stirring spirits the Devil loveth to make use of such 1 Joh. 2. 13. I write unto you young men because ye have overcome the wicked one They are most assaulted but it is for the honour of grace when they overcome when their fervency and strength is employed not in satisfying lusts but in the service of God and fighting against Satan Therefore
great comfort to you when you dye that your great work is over Oh what a sad thing is it that when the body is going to the grave the soul hath not yet learned to converse with God! Hos. 8. 12. I have written to them the great things of my law but they were counted a strange thing God hath written an Epistle to us and we will not read it nor consult with it are wholly strangers to it but now when acquainted with God it will not be so irksome to go to him SERMON XI PSAL. CXIX 10. With my whole heart have I sought thee O let me not wander from thy Commandments THE Psalmist had in the former Verse directed the young man to diligence and attention unto the word but the word doth nothing unless we join Prayer and therefore now he gives an example in his own person Having spoken of the power of the word to cleanse the way now saith he With my whole heart c. Here take notice 1. Of David's Argument With my whole heart have I sought thee 2. His Request O let me not wander from thy Commandments First For David's Argument I have sought thee with my whole heart He pleadeth his own sincerity I shewed you largely what it is to seek God and that with the whole heart in the second Verse I shall not repeat any thing only that I may not dismiss this clause without some note observe That it is the duty and practice of Gods children to seek him You have Davids instance in the Text and elsewhere It is their general character Psal. 24. 6. This is the generation of them that seek him that seek thy face O Iacob Selah Gods children are a generation of Seekers They find hereafter but now they seek Their great business is to be seeking after God more ample and full communion with him Seeking of God implies three things 1. There 's a more general seeking of God for relief of our sin and misery by nature 2. More particular upon special occasions 3. There 's a constant seeking of God in the use of his Ordinances First There 's a more general seeking of God for relief of our sinful and wretched condition by nature Adam when a sinner ran away from God and therefore all our business is now to seek him that we may find him again in Christ Jesus The general address that is made to God for pardon and reconciliation it is often called a seeking of God in Scripture so 't is taken Isa. 55. 6. Seek ye the Lord while he may be found call upon him while he is near That is get into favour with God before it be too late So Amos 5. 6. Seek the Lord and ye shall live This notes our general address for pardon and reconciliation Secondly There 's a more particular seeking of God that notes our addresses to God either in our exigencies and straits or in all our business and employment 1. In our exigencies and straits and so we are said to seek God when in doubts we seek his direction Iames 1. 5. when in weakness we seek strength in sickness health in troubles comfort Asa is blamed that he sought not to the Lord but to the Physicians Paul's messenger of Satan drives him to the throne of grace 2 Cor. 12. 8. For this I sought the Lord thrice He would knock again and again to see what answers he could get from God 2. In all our businesses and affairs God must be sought unto and we must ask his leave his counsel and his blessing Pagans before the awe of Religion was extinguisht would begin with their gods in every weighty enterprise A Iove principium was an honest heathen principle Laban consults with his Teraphim Balac sends for Balaam they had their Oracles that they would resort to So far as any Nation was touched with a sense of a Divine Power they would never venture upon anything without consulting with their gods And it is injoined as a piece of Religious good manners to own God upon all occasions Prov. 3. 5. In all thy ways acknowledg him It is an acknowledgment of God an owning him as a God that we would be asking his leave counsel and blessing His leave must be asked though the thing be never so lawful and easie We are taught every day to ask our daily bread though we have it by us that we may not like thieves and robbers use his goods without his leave So for his Counsel he is sure to miscarry that makes his bosom his Oracle his wit his Counsellor It is a high piece of spiritual Idolatry to lean upon our own understanding and think to carry even the ordinary affairs of any day without asking counsel from God and then his blessing God is not an idle spectator he disposeth of all events and giveth the blessing Jer. 10. 23. The way of man is not in himself it is not in man that walketh to direct his steps That is as to any happy issue God doth the more stand upon his right that he may the oftner hear from us and that we may have many occasions to bring us to the throne of grace Now this is the constant practice of Gods children David always ran to the Oracle or the Ephod when he had any business to do 1 Sam. 23. Shall I do thus and thus or shall I not Iacob in his journey would neither go to Laban nor come from him without a warrant Iehoshaphat in the business of Ramoth-Gilead would not stir a foot until he had counsel from God he sends not only to the Captain of the Host but to the Prophet of the Lord Enquire I pray thee of the Lord to day 1 King 22. 2. Judg. 1. 1. Judg. 2. 28. I have spoken this to shew why the children of God are called the generation of them that seek him The third thing that may be called seeking of God is our observance of him in the use of his Ordinances It is one thing to serve God another thing to seek God one thing to make God the object another thing the end of our worship To seek God only in our necessity and not to seek God in his Ordinances argueth a base spirit Christians our losing God in Adam that makes us seek him in a way of Reconciliation Our want of God in straits and in the course of our affairs maketh us seek him by way of supply But now our duty to God and love to him should make us seek him in his Ordinances by way of communion And in this sense seeking God is often spoken of in Scripture Psal. 22. 26. They shall praise the Lord that seek him that is that wait upon him and maintain communion with him in the means of grace Well then let us be more in seeking of God If we would find him in heaven we must seek him on earth Heb. 11. 6. He is a rewarder of them that diligently seek him They that seek his
have hidden thy word in my heart and then with my lips have I declared c. And as it must be first in the heart so next in the tongue Joh. 7. 38. Christ speaks of him that believeth in him that out of his belly shall flow rivers of living water By the belly is meant the heart when there is true grace in the heart the sweet influences thereof will flow forth in their common discourse for the refreshing of others as a spring sendeth forth the streams to water the ground about it If the heart be full the tongue will drop what is savoury I say certainly if it be within it vvill break out The Word is to be hid but not like a Talent in a Napkin but like Gold in a Treasury to be laid out upon all meet occasions Thus referring it to the 11th Verse there may be a fair connexion Or if you refer it to the 12th Verse Blessed art thou O Lord teach me thy statutes teach me that I may teach others Our requests for knowledg are like to speed when we are willing to exercise this knowledg for the glory of God and the good of others Talents thrive by their use To him that hath shall be given Mat. 25. 29. that is to him that useth his talents Trading brings encrease and so it may be used as an argument to back that Petition Lord teach me for I have been ever declaring with my lips all the judgments of thy mouth Again none can speak of God with such savour and affection as he that is taught by God Teach me and I have or will declare it may be read either way all the judgments of thy mouth A Heathen could say Non loquendum de Deo sine lumine We must not speak of God without light The things of God are best represented with the light of his own grace David shews that he would perform the duty of a good disciple that he would teach others if God should teach him In the words two things are to be explained 1. What he will declare All the Iudgments of thy mouth 2. In what sense he will declare them First What he will declare Gods will revealed in the Scripture is called the judgments of his mouth His judgments I have shewed that v. 7. at large Briefly now I will add two Reasons First because it is the Rule according to which we must judg of all spiritual truth Isa. 8. 20. To the law and to the testimony if they speak not according to this word it is because there is no light in them Secondly it is the rule according to which we must look to be judged both here and hereafter Here I will chastise them or judg them as their congregation hath heard According to the sentence of the word so will the course of his Providence be and according to which we shall be judged hereafter John 12. 48. The word that I have spoken the same shall judg him in the last day Gods Providences are a comment upon the Scriptures The Scripture is not only a Record of what is past but a Calender and Prognostication of what is to come you may read your doom your judgment there for the statutes of the Lord are all called Judgments because of an answerable proceeding in the course of Gods Providence if men escape here they will not escape the judgment of the last day when the sentence of that God shall infallibly be made good Now the verdict of the word it is called the judgments of his mouth as if God himself had pronounced by Oracle and judged from heaven in the case and these judgments of his mouth the Psalmist saith shall be the matter of his discourse and conference with others Secondly In what sense it is said that he will declare all the judgments of his mouth In this speech David may be considered as a King as a Prophet or as a private believer 1. As a King so some conceive that whenever he judged or gave sentence upon the throne he would declare the judgments of Gods mouth that is decree in the case according to the sentence of the Law In favour of this sense it may be alledged 1. That certainly the King was bound to study the Law of God as you shall see Deut. 17. 18 19. When he sitteth upon the throne of his Kingdom that he shall write him a copy of this law in a book out of that which is before the priests the Levites and it shall be with him and he shall read therein all the days of his life Every King was bound to have a copy of the Law the Rabbies say written with his own hand carried about with him wheresoever he went in City or Camp 2. That the Kings of Iudah were bound up by the Judicials of Moses out of that which is before the Priests and Levites that is according to thy Iudicial Laws so will I pass sentence upon Malefactors 3. That proceeding according to this Rule their declarations in Court were the Judgments of Gods mouth 2 Chron. 19. 6. He said to the Iudges Take heed what ye do for ye judg not for man but for the Lord who is with you in the judgment If this sense did prevail we might observe hence That a godly man useth the word to season the duties of all his relations And again That a good Magistrate is so to judg upon the Throne that his Sentences there may be as the Judgments of Gods own mouth But that which caused this misconceit was the word Iudgments which is not of such a limited import and signification as those that pitched upon this Interpretation did conceive and therefore mistook the meaning of this place 2. David may be considered here as a Prophet and so as a pattern of all Teachers He asserts his sincerity in two respects 1. As to the matter of his doctrine it should be the judgments of Gods mouth such as he had received from God 2. As to the extent that he would declare all the judgments of his mouth 1. As to the matter of his doctrine it should be the judgments of his mouth That which should be declared and taught in the Church should not be our own opinions and fancies but the pure word of God not the vanity of our thoughts but the verity of his Revelations otherwise we neither discharge our duty to God nor to the children of God Not to God when we come in his name without his message Jer. 4. 10. Ah Lord thou hast greatly deceived this people saith the Prophet Ieremiah to God Thou thou hast done it because the false prophets had done it in his name The dishonour reflects upon him when his Ordinance is abused to countenance the fancies of our own brain Nor to the children of God whose appetite carrieth them to pure unmixed milk 1 Pet. 2. 2. As new-born babes desire the sincere milk of the word that ye may grow thereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 unmixed milk The more natural the milk is and without any mixture the more kindly to a gracious appetite To mix it with Sugar and the luscious strains of a humane wit doth but disguise it and hide it from a spiritual tast But to mix it with Lime as Hierome saith of Hereticks makes it baneful and noxious Thus he speaks of his faithfulness as a Prophet a publick Teacher in the Church 2. As to the extent all the Judgments of thy mouth without adding or diminishing No part of Gods counsel must be forborn either out of fear or favour Our work is not to look what will please or displease but what is commanded Acts 20. 27. I have not shunned to declare the whole counsel of God If it be the counsel of God let it succeed how it will it must be spoken so David here all the judgments of thy mouth 3. David may be considered as a private Christian and so I would declare all the judgments of thy mouth in a way of conference and gracious discourse This is the sense I shall manage The Consideration I shall insist upon is this Doct. It concerns all that fear God to declare upon meet occasions the Iudgments of his mouth How in the way of publick teaching shall every one that hath knowledg and parts teach I answer No there are some separate for that work Act. 13. 2. Separate unto me Paul and Barnabas for the work whereunto I have called them Paul and Barnabas were gifted and called by the Spirit yet were to be solemnly authorized by Prophets and Teachers at Antioch by Officers of the Church Was it not enough they were called by the Holy Ghost What can man add more There must be Order in the Church though they were called yet they were to be ordained and to have a solemn Commission It is true all Christians are Prophets yet they are not to invade the Office Ministerial As they are also all Kings yet they are not to usurp the Magistracy or to disturb the Ruler in his Government If Christians would but meditate more and see how much they have to do to preach to their own hearts if they would but regard the unquestionable duty that they owe to their Families more this itch of publick preaching would be much abated and many other confusions and disorders among us would be prevented and they would sooner find the Lords blessing upon interchangeable discourse gracious conferences than this affectation of Sermoning and set-discourses Well then we are to declare the Judgments of his mouth not by way of publick teaching but by way of private conference edifying others and glorifying God by the knowledg and experience that we have First In our own Families Secondly In our Converses 1. In our own Families in training up children and servants in the way of the Lord and inculcating the Doctrine of God upon them This is a commanded duty as you may see Deut. 6. 6 7. And these words which I command thee this day shall be in thine heart What then and thou shalt teach them diligently unto thy children and shalt talk of them when thou sittest in thine house and when thou walkest by the way and when thou lyest down and when thou risest up Morning and evening rising up and lying down at home and abroad they should be instructing their Families When the word of God is in the heart thus it will break out And ch 11. 19. you have the same again This is a duty God reckoneth upon that you will not omit such a necessary piece of service Gen. 18. 19. I know Abraham that he will command his children and his houshold after him and they shall keep the way of the Lord. God promiseth himself that from Abraham and his Family he should have respect God hath made many great promises to Abraham as he doth now to all believers but if you would have him bring upon you that which he hath spoken you must not disappoint him The seasoning of youth betimes in your Families is a very great advantage The Family is the Seminary of the Church and State and usually those that are bred ill in the Family they prove ill when they come abroad A fault in the first concoction is not mended in the second and therefore here you should be declaring the mind and counsel of God to them Many that afterwards prove eminent Instruments of Gods glory will bless you for it to all Eternity It is the best love you can express to your children when you take care to season them with the best things A husband is charged to love his wife how shall he express this love Eph. 5. 25 26. Even as Christ also loved the Church and gave himself for it that he might sanctifie and cleanse it c. I suppose the degree is not only commended for a Pattern but the kind it must be such a love as Christ bore to his Church He gave himself for her that he might sanctifie her It must be such a love as tends to sanctification It is a poor kind of love Parents express to their Children in providing great Estates and Portions for them or bringing them up in Trades that they may thrive in the world but when you train them up for Heaven there 's the best love Prov. 4. 3 4. For I was my fathers son he was the Darling tender and only beloved in the sight of my mother And wherein was that love exprest He taught me also and said unto me Let thine heart retain my words keep my commandments and live So for servants it is not enough to provide bodily maintenance for them so we do for the beasts if we would use their strength and service but we are to instruct them according to our Talents and that 's the best love we can shew to provide for their souls 2. In our Converses speaking of God and of his word in all companies instructing the ignorant warning and quickning the negligent encouraging the good casting out some savoury discourse wherever we come So Psal. 37. 30. The mouth of the righteous speaketh wisdom and his tongue talketh of judgment A good man studieth in his speeches to glorifie God to edifie those he speaks to I will declare thy judgments saith David Wise and gracious discourse drops from him So Cant. 4. 11. Thy lips O my Spouse drop as the honey-comb honey and milk are under thy tongue The passages of that Song are to be understood in a spiritual sense now the lips and the tongue being Instruments of speech and milk and honey things by which the word is exprest I suppose it is meant of a conference and because the word of God is compared to milk and honey-comb it shews that their conference should be gracious and edifying this is that which drops from a sanctified mouth For the Reasons of this 1. I shall argue from the interest which God hath in the lips and tongue and therefore they
young or had more leisure and rest In that I have meditated and conferred You must continue still in a holy course To begin to build and leave unfinished is an argument of folly There is always the same reason for going on that there was for beginning both for necessity profit and sweetness We have no licence to slack and give over till all be finished Phil. 2. 12. Work out your own salvation otherwise all you do is in vain yet not in vain Gal. 3. 4. in vain as to final reward yet not in vain as to encrease of punishment You lose your cost your watchings striving prayings but you will gain a more heavy punishment so that it had been better you had never begun 2 Pet. 2. 20 21. For if after they have escaped the pollutions of the world through the knowledg of our Lord and Saviour Iesus Christ they are again intangled therein and overcome the latter end is worse with them than the beginning for it had been better for them not to have known the way of righteousness than after they have known it to turn from the holy commandment delivered to them You bring an ill report upon God your sense of the worth of heavenly things must needs be greater for your making trial and therefore your punishment for neglect the greater Into the Vineyard they came at several hours but all tarried till the close of the day Some called sooner some later but all held out till the end Heb. 6. 10 11. You have ministred and must minister you have prayed and must pray you have heard the word with gladness and must hear still Many in youth are zealous but when their first heats are spent grow worldly careless and ready to sound a retreat from God The fire of the Altar was never to go out so should the life and warmth and vigour of our affections to the word of God be ever preserved God is the same still and so is the word and therefore we should ever be the same in our respects to it The Devil in policy lets men alone for a while to manifest some respect to the ways of God that they may after do Religion a They are full of zeal strict holy diligent in attendance upon Ordinances he never troubleth them but is at truce with them all this while till they get some name for the profession of godliness and then he knoweth their fall will be the more scandalous and ignominious not only to themselves but to their profession They are forward and hot men a while till they have run themselves out of breath and then by a notable defection shame themselves and harden others 2. Compare it with the 13th verse I have declared now I will meditate To be warm and affectionate in our expressions of respect to the Word before others and to slight it in our own hearts argueth gross hypocrisie Therefore David would not only confer but meditate Many talk with others but not with their own soul. Commune with your hearts and be still True zeal is uniform when there is no witness but God it acts alike 3. Refer it to the 14th Verse David had spoken of his delight in the Law now that he would meditate therein in both not to boast but to excite others by his example that is to be understood all along when he speaketh of his diligence in and about the Law of God But mark first the word was his delight and then his meditation Delight causeth meditation and meditation encreaseth delight Psal. 1. 2. But his delight is in the law of the Lord and in his law doth he meditate day and night A man that delighteth in the Law of God will exercise his mind therein Our thoughts follow our affections It is tedious and irksome to the flesh to meditate but delight will carry us out The smallest actions when we have no delight in them seem tedious and burdensome It was no great matter for Haman to lead Mordecai's Horse yet a burdensome offensive service because it was against his will The difficulty that we find in holy duties lyeth not in the duties themselves but in the awkwardness of our affections Many think they have no parts and therefore they cannot meditate He that findeth an heart to this work will find an head Delight will set the mind a-work for we are apt to muse and pause upon that which is pleasing to us Why are not holy thoughts as natural and as kindly to us as carnal The defect is in the heart I have rejoyced in thy testimonies saith David and therefore I will meditate in thy statutes In the words there is a double expression of Davids love to the Law of God 1. I will meditate in thy precepts 2. I will have respect to thy ways Concerning which observe 1. In both the notion by which the word of God is expressed and diversified Precepts Ways The word precepts implieth Gods Authority by which the counsels of the word are ratified Ways implieth a certain direction for our walk to heaven There are Gods ways to us declared in his Promises so it is said Psal. 25. 10. All the paths of God are mercy and truth Our ways to God ver 4. of that Psalm Shew me thy ways teach me thy paths These are his precepts 2. Observe the one is the fruit of the other I will meditate and then I will have respect Meditation is in order to practice and if it be right it will beget a respect to the ways of God We do not meditate that we may rest in contemplation but in order to obedience Joshua 1. 8. Thou shalt meditate in the book of the law day and night that thou mayest observe to do according to all that is written therein So Phil. 4. 8 9. Think of these things do these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when you cast up your accounts and consider what God hath required of you it is that you may set upon the work Meditation is not a flourishing of the wit that we may please the fancy by playing with divine truths Sense is diseased that must be fed with quails but a serious inculcation of them upon the heart that we may urge it to practice Nor yet an acquainting our selves with the word that we may speak of it in company Conference is for others Meditation for our selves when we are alone Words are but the female issue of our thoughts works the male Nor meerly to store our selves with curious notions and subtil inquiries study searcheth out a truth but Meditation improveth it for practical use it is better to be sincere than subtil 3. Observe this practical obedience is expressed by having respect unto the ways of God To respect Gods ways is to take heed that we do not turn out of them to regard them and our selves observe to do them Josh. 1. 8. and it is called elsewhere pondering our path Prov. 4. 26. ponder the path of thy feet that we
command To meditate in the Law is a part of the description of a godly man Psal. 1. 2. His delight is in the law of the Lord and in that law doth he meditate day and night It is commended to us by the practice and example of the Saints in Scripture Isaac Gen. 24. 63. went out to meditate in the field in the even-tide to pray as in the margent the word in the original is indifferent to both senses it properly signifieth muttering or an imperfect or suppressed sound The Septuagint sometimes renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sing but others by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to exercise himself The word is used here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to discourse with God and his own soul. The Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to mutter or such a speaking as is between thoughts and words He made his duty his refreshment and solace at night So David often in this Psalm Reason enforceth it God that is a Spirit deserveth the most pure and spiritual worship by the mind as well as that which is performed by the body Thoughts are the eldest and noblest off-spring of the soul and it is fit they should be consecrated to converse with God 2. It is a necessary duty not a thing of arbitrary concernment a moral help that may be observed and omitted at our pleasure but of absolute use without which all graces wither Faith is lean unless it be fed with meditation on the promises Psalm 119. 92. I had fainted in my affliction unless thy word had been my delight Hope is not lively unless we contemplate the thing hoped for and with Abraham walk through the Land of Promise Gen. 15. and think often and seriously on the glory of the riches of the inheritance of the Saints Eph. 1. 18. and get upon the Mount of Meditation upon the top of Pisgah to get a view of the Land So for Love the more we study the height and breadth and depth of Gods love in Christ Eph. 3. 18 19. the more is the heart melted and drawn out to God and more quickned to obedience Psal. 26. 3. Thy loving-kindness is before mine eyes And as it helpeth our Graces in their exercise so all other duties as hearing of the word To hear and not to meditate is unfruitful the heart is hard and the memory slippery the thoughts loose and vain and therefore unless we cover the good seed the fowls of the air will catch it away It is like a thing put into a bag with holes lost while it is received James 1. 23 24. Be ye doers of the word and not hearers only deceiving your own souls for if a man be a hearer of the word and not a doer he is like a man beholding his natural face in a glass for he beholdeth himself and goeth away and straightways forgetteth what manner of person he was Bare hearing begets but transient thoughts and leaveth but a weak impression in the soul like a flash of Lightning as soon gone as come or the glance of a Sun-beam upon a wave A man never discerneth the scope the beauty the order of the Truths delivered till he cometh to meditate on them and to go over them again and again in his thoughts Psal. 62. 11. God hath spoken once twice have I heard this c. i. e. when we repeat it upon our thoughts inculcate it and meditate upon it this maketh a deeper impression and that which is spoken rebounds again and again it is twice heard David saith Psal. 119. 99. I have more understanding than all my Teachers for thy testimonies are my meditation The Preacher can but lay down general Theorems and deduce practical Inferences but that which fasteneth them upon the heart is our own thoughts and so we come to be wiser to see more clearly and practically as to our own case than he that preacheth we see a farther use than he was aware of So for prayer What we take in by the word we digest by Meditation and let out by prayer These three Duties help one another What is the reason men have such a barren dry and sapless spirit in their Prayers it is for want of exercising themselves in holy thoughts Psal. 45. 1. My heart inditeth a good matter and then my tongue is as the pen of a ready writer It alludeth to the Mincah the Meat-offering the Oyl and Flowr was to be kneaded together and fryed in a pan and so offered to the Lord. When we come with raw dough-baked offerings before we have concocted and prepared our thoughts by mature deliberation we are barren or tumultuary in our prayers to God Prayer is called by the name of Meditation because it is the product and issue of it as Psal. 5. 1. Give ear to my words oh Lord consider my meditation So Psal. 19. 14. Let the words of my mouth and the meditation of my heart be acceptable in thy sight Implying that prayer is but the vent and expression of what we have deliberated and meditated upon So David findeth his desires more earnest after grace the more he mused and meditated Psal. 143. 5 6. I remember the days of old I meditate on all thy works I muse on the works of thy hands I stretch forth my hands unto thee my soul thirsteth after thee as a thirsty land Well then it is the life and strength of other Ordinances without which how slight and perfunctory are we I might instance in Conference the stream of good discourse is fed by serious thoughts The Lords Supper a duty which is mainly dispatched by our thoughts there we come to put Reason to the highest use to be the Instrument of Faith and Love of Faith in believing-applications of Love in resolutions of Duty and Thankfulness In that one Ordinance there is an union of mysteries which we take abroad in holy and serious thoughts To have an unfruitful understanding then is a great damp and deadness to the heart Now we shall never inlarge our selves in pertinent and savoury thoughts unless we use to meditate for spiritual dispositions do not come upon us of a sudden and by rapt motions but by progressive and orderly degrees and preparations 3. It is a profitable duty as to Temporals Isaac went out to meditate and of a sudden he espieth the Camels coming upon which Rebecca was brought to him Gen. 24. 63 64. Was this a meer accident think you or a Providence worthy of remark and observation Isaac goes to meet with God and there he gets the first view of his bosome-friend and Spouse This was a mercy cast in to the bargain Godliness hath the promises of this life and that which is to come There is nothing lost by duty and acts of piety Seneca said the Iews were a foolish people because they lost the full seventh part of their lives Septimam
a Scholar by his own aversness from Learning or by the severity and imprudence of his Master by his morosity or unreasonable exactions hath no delight in his Book all that he learneth is lost and forgotten it goeth in at one ear and out at the other but this is the true art of memory to cause them to delight in what they learn Such instructions as we take in with a sweetness they stick with us and run in our minds night and day So saith David here I will delight in thy statutes I will not forget thy word Doct. 1. One great respect which the Saints owe to the word of God is to delight therein David resolveth so to do I will delight or solace or recreate my self in thy statutes this should be his refreshment after business David had many things to delight in the splendor and magnificence of his Kingdom as Nebuchadnezzar Dan. 4. 30. Is not this great Babylon that I have built for the house of the Kingdom by the might of my power and for the honour of my Majesty His great Victories which Aristotle saith are delightful to all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is an appearance of excellency Arist. Rhet. 1. cap. 11. Or in his Instruments of Musick as those Amos 6. 5. that chaunt to the sound of the viol and invent to themselves Instruments of Musick like David No this was not the mirth that he chose for his portion Wicked men throng their hearts with such delights as these lest an evil conscience flye upon them but I will delight my self in thy statutes He might take comfort in a subordinate way in these things but the solace of his life and the true sawce of all his labours was in the word of God As David so Ieremiah cap. 15. 16. Thy words were sound and I did eat them they were unto me as the joy and rejoycing of my heart That was the food and the repast of his soul and he felt more warmth and cherishing in it than any can in their bodily food So Paul Rom. 7. 22. I delight in the law of God in the inward man Not to know it only but to feel the power of it prevailing over his lusts that was his delight as to the better part of his soul So it is made a general Character of the blessed man Psal. 1. 2. that he delighteth in the Law of God and in that Law doth he exercise himself day and night Gods people will delight in his Law it is one of the greatest enjoyments they have on this side Heaven in the time of their absence from God It is the instrument of all the good that they receive Comfort Strength Quickning But now how do they delight in Gods Statutes 1. In reading the word The Eunuch returning from publick Worship was reading a portion of Scripture Acts 8. 28. It is good to see with our own eyes and to drink of the fountain our selves if it seem dark without the explication of men God that sent Philip to the Eunuch will send you an Interpreter 2. In hearing of the Word The Command is James 1. 19. Wherefore be swift to hear The Saints have had experiment of the power of it and therefore delight in it I was glad when they said Come and let us go up unto the house of the Lord Psal. 122. 1. You should be glad of these occasions of hearing not as with the Minstril to please the ear but to warm the heart Seeing is in Heaven Hearing in the Churches upon earth then Vision now Hearing 3. In conferring of it often What a man delighteth in he will be talking of so should you at home abroad Deut. 6. 7. Thou shalt be talking of them when thou sittest in thy house and as thou walkest by the way seasoning thy journey He that would have God to be in his journey as travelling and walking abroad should be speaking of divine things 4. In meditating and exercising his mind upon it Psal. 1. 2. He delighteth in the law of God and in that law doth he meditate day and night Delight causeth a pause or consistency of mind as the Glutton rolleth the sweet morsel under his tongue and is loth to let it go so a godly man's thoughts will run along with his delight Clean beasts chew the cud God's children will be ruminating going over the word again and again 5. In Practice This Delight is not in bare speculation so Hypocrites have their tasts and their flashes but in believing practising obeying Psal. 119. 14. I have rejoyced in the way of thy testimonies Delight breedeth obedience and is encreased and doubled by it 'T is not the delight which an ordinary beholder taketh in a rare piece of painting meerly to admire the Art but the delight which an Artist taketh in imitating it and copying it out Here in the Text it is in thy Statutes A gracious heart is alike affected with the Rule as the Promise not only with discoveries of Grace but discoveries of duty Now thus it must be ordinarily 1. The Duties of every day must be carried on with delight This must be our divertisement and the refreshment of our other labours that when tired out with the incumbrances of the world we may look upon reading meditating hearing as our recreation and the salt and solace of our lives that other things may go down the better The labours of the mind do relieve those of the body and those of the body those of the mind Ainsworth saith the word in the Text signifieth I will solace and recreate my self and Psal. 1. 2. His delight is in the law of the Lord and in that law doth he exercise himself day and night as was before cited 2. Especially upon the Lords day Isa. 58. 13. Thou shalt call the Sabbath a delight call it so that is account it so When our whole time is to be parted into Meditation and Prayer and Hearing and Conference then it is our advantage to lye in the bosome of God all the day long A Bell is kept up with less difficulty when it is once raised and when the heart is once got up it is the better kept up in an holy delight in God The Reasons of it are two 1. The word of God deserveth it 2. This delight will be of great use to them First The word of God deserveth it 1. In regard of the Author they delight in it for the Author's sake because it is the signification of his mind as a Letter from a beloved friend is very welcome to us Aristotle mentioning the causes of delight saith Rhet. 1. cap. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lovers are mightily pleased when they hear any thing of the party beloved or receive any thing from them a Letter or a Token The Word is God's Epistle and Love-Letter to our selves it is the more welcome for his sake The contrary God complaineth of Hos. 8. 12. I have written to them the great things of
he might dye and he said It is enough now O Lord take away my life for I am not better than my fathers 3. From the peevishness of fond and doting love 2 Sam. 18. 33. And the King was much moved and went up to the chamber over the gate and wept as he went thus he said O Absolom my son would God I had dyed for thee O Absolom my son my son like the Wives of the East-Indians that burn themselves to follow their dead husbands 4. From distrust and despair when the evil is too hard to be resisted or endured Job 7. 15. My soul chuseth strangling and death rather than my life In all these cases it is but a shameful retreat from the conflict and burden of the present life from carnal irksomness under the calamity or a distrust of Gods help There may be murder in a rash wish if it proceed from a vexed heart These are but froward thoughts not a sanctified resolution 2. Such desires of death and dissolution as are lawful and must be cherished come from a good ground from a heart crucified and deadned to the world and set on things above Col. 3. 1. If ye then be risen with Christ seek those things which are above where Christ sitteth on the right hand of God From a competent assurance of grace Rom. 8. 23. Even we our selves groan within our selves waiting for the adoption to wit the redemption of our body From some blessed experience of heavenly comforts having tasted the fruits clusters of Canaan they desire to be there So Simeon Luk. 2. 29. Lord now lettest thou thy servant depart in peace according to thy word for mine eyes have seen thy salvation The eyes of his faith as well as the eyes of his body Now Lord I do but wait as a Merchant-man richly laden desireth to be at his Port. A great love to Christ excites desires to be with him Phil. 1. 23. I am in a strait betwixt two having a desire to depart and to be with Christ which is far better Phil. 3. 19 20. For our conversation is in heaven from whence also we look for the Saviour the Lord Iesus Christ. They long to see and be where he is heart and head should be together Weariness of sin and a great zeal for Gods glory are powerful incentives in the Saints Rom. 7. 23. O wretched man that I am who shall deliver me from the body of this death They would be in heaven that they may sin no more 3. You must look to the end not have a blind notion of Heaven and look for a Turkish Paradise full of ease and plenty a carnal heaven as the Iews looked for a carnal Messiah but for a state of perfect union and communion with the blessed and holy God 4. The manner must be regarded it must be done with submission Phil. 1. 24. otherwise we encroach upon Gods right and would deprive him of a servant without his leave A Christian will dye and live as the Lord willeth if it be the Lords pleasure a believer is satisfied with long life Psal. 91. 16. With long life will I satisfie him and shew him my salvation he will wait till the change come when God shall give him a discharge by his own immediate hand or by enemies God knoweth how to chuse the fittest time otherwise we know not what we ask 2. Now let me speak of the scope of our lives David simply doth not desire life but in order to service The Point is That if we desire long life we should desire it to glorifie God by obedience to his word Let me give you some Instances then Reasons 1. Instances Psal. 118. 17. I shall not dye but live and declare the works of the Lord. This was David's hope in the prolongation of life that he should have farther opportunity to honour God and this argument he urgeth to God when he prayeth for life Psal. 6. 5. For in death there is no remembrance of thee in the grave who shall give thee thanks It would be better for him to be with God but then the life is worth the having when the extolling of Christ is the main scope at which we aim So Paul Phil. 1. 20. According to my earnest expectation and my hope that in nothing I shall be ashamed but that with all boldness as always so now also Christ shall be magnified in my body whether it be by life or by death c. Paul was in some hesitation which he should chuse life or death and he determineth of both as God might be magnified by either of them and so was at a point of indifference if God should give him his option or wish he would give the case back again to God to determine as it might be most for his service and glory He was not swayed by any low and base motives of contentment in the world or any low and creature-enjoyments these are contemptible things to come into the ballance with everlasting glory it was only his service in the Gospel and the publick good of the Church that made the case doubtful Reas. 1. This is the perfection of our lives and that which maketh it to be life indeed Communion with God is the vitality of it without which we are rather dead than alive Life natural we have in common with the Beasts and Plants but in keeping the word we live the life of God Eph. 4. 18. Having the understanding darkned being alienated from the life of God To natural men it is a gloomy thing but to believers this is the life of life and that which is the joy of their hearts To encrease in stature and to grow bulky that is the life of Plants The greatest and biggest of the kind are most perfect To live and enjoy pleasures without remorse that 's the perfection and life of Beasts that have no conscience that shall not be called to an account To gratifie present Interests and to be able to turn and wind worldly affairs that 's the life of carnal men that have no sense of eternity But the perfection of the life of man as a reasonable creature is to measure our actions by Gods word and to refer them to his glory 2. 'T is the end of our lives That God may be served All things are by him and through him and to him Rom. 11. 36. Angels Men Beasts Inanimate creatures He expects more from men than from beasts and from Saints than from men and therefore life by them is not to be desired and loved but for this end Rom. 14. 6 7 8. He that regardeth a day regardeth it unto the Lord and he that regardeth not the day to the Lord he doth not regard it He that eateth eateth to the Lord for he giveth God thanks and he that eateth not to the Lord eateth not and giveth God thanks for none of us liveth to himself and no man dyeth to himself for whether we live we live unto the
open that and there first speak of the vehemency My soul breaketh for the longing that it hath It 's a Metaphorical expression to set forth the earnestness of his affection The Septuagint renders it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My soul coveteth to desire thy judgments Desire is the stretching forth of the soul to the thing desired Now as things that are stretched out do break and crack in stretching so saith David my soul breaketh for the longing Here 's no respect to brokenness of heart in this place it is only strength of desire that is exprest and the expression is used the rather 1. Because affections when strong are painful and affect the body with impressions answerable thereunto 2. Not only the denial but the delay of satisfying the affection encreaseth the pain when they have not what they do desire they are even broken in heart as Prov. 13. 12. Hope deferred maketh the heart sick but when the desire cometh it is a tree of life like Apples of Paradise comforting and reviving Now the constancy and continuance of this desire is set forth in these words at all times not for a flash and pang but 't was the ordinary frame of his heart Doct. Gods children have a strong constant and earnest bent of affection towards his word 1. To open the nature of this affection 2. The Reasons of it First The nature there consider the Object the End the Properties and the Effects 1. The Object of this affection is the Word of God written or preached As it is written in the Scriptures so it is their constant exercise to read it and consult with it often Psal. 1. 2. But his delight is in the law of the Lord and in his law doth he meditate day and night And Joshua 1. 8. This book of the law shall not depart out of thy mouth but thou shalt meditate therein day and night As it is preached and explained they submit to Gods Ordinance in that also who hath appointed Pastors and Teachers as well as Prophets and Apostles Eph. 4. 11. Prophets and Apostles to write Scripture so Pastors and Teachers to open and apply Scripture therefore James 1. 9. They are swift to hear that is take all occasions for that end and purpose 2. For the End of this affection it is a sanctified subjection to God and strength and growth in the spiritual life 1 Pet. 2. 2. As new-born babes desire the sincere milk of the word that ye may grow thereby not meerly that you may know but that you may grow thereby not to replenish the head with notions but that you may encrease in spiritual strength and find more liberty of heart towards God 3. For the Properties of it you have them here in the Text 1. They must be earnest 2. A constant bent of heart 1. An earnest bent of heart Common and ordinary affection or desire after the word will not serve the turn not a faint and cold wish but such as hath heat and warmth in it It is good to see by what expressions the desires of the Saints are set forth in Scripture By the desire of Infants after the breast 1 Pet. 2. 2. they cannot live without it It is set forth also by the panting of the Hart after the water-brooks Psal. 42. 1. To meet with God in his word it is as a brook of water to a chased Hart it refresheth and revives it It is set forth by the desires of a longing woman vers 40. of this Psalm Behold I have longed after thy precepts The children of God are fond of nothing so much as of his Word and Ordinances It is set forth by the appetite which a hungry man hath toward his meat after a long abstinence Psal. 84. 2. My soul longeth yea even fainteth for the Courts of the Lord. Or as a weary traveller and thirsty man longeth after drink Psal. 63. 1. My soul thirsteth for thee c. Or as cool air to the weary Psal. 119. 131. I opened my mouth and panted for I longed for thy commandments A Metaphor taken from a man tired with running gaping for breath to take in some cool air and refreshing What think you of all these expressions are they strains and reaches of wit or the real experiences of the children of God The truth is we have such languid motions this way that we know not how to understand the force of such expressions therefore we think them to be conceits we that are so cold and indifferent whether we meet with God in his word yea or no. 2. As it is not cold so it is not fleeting but constant Many men have good affections for a while but they abide not as I shall give you some kinds 1. Some out of Error in judgment think the word of God is only fit for Novices as the Stancarists to enter us into the Rudiments of Religion but too low a dispensation for our after growth It is milk for babes they think but afterwards we must live immediately upon the Spirit But we see that David's affection ever carried him to the word not only at his first acquaintance with God but at all times as in the Text. 2. Some prize the word in Adversity when they have no other comforts to live upon then they can be content to study the word to comfort them in their distresses but when they are well at ease they despise it But David made use of it at all times in prosperity to humble him in adversity to comfort him in the one to keep him from pride in the other to keep him from despair in affliction the Word was his Cordial in worldly encrease it was his Antidote And so at all times his heart was carried out to the Word either for one necessity or another 3. Some during a qualm of conscience have an affection for holy things as we desire Strong-waters in a pang not for a constant diet While the terrors of God are upon them nothing will satisfie them but the Word O send for Moses and Aaron then when the plague was upon them but as their trouble wears off so doth their affection to the Word of God It is fear that drives them to the Word and not love 4. Some out of a general sense of the excellency that is in the Word They go on smoothly for a while as Herod who heard gladly Mark 6. 20. so do many till the Word come to cross their lusts and touch their darling sin then they run to earthly pleasures again and out of a sense of difficulty and carnal despondency they give over the pursuit 5. Some are taken with the meer novelty Joh. 5. 35. Ye were willing to rejoyce in his light for a season while the Doctrine is novel and Ministers have countenance from great men as Iohn had from Herod and their gifts are in the flourish none but Iohn in their account but when the conceit of Novelty was gone and Iohn fell under the
but is compared also to things that are of absolute necessity bread and water It is called bread of life and water of life Bread of life we cannot live without it Job 23. 12. I have esteemed the words of thy mouth more than my necessary food Food is that which keeps us in life and enables us to action and work And as water Isa. 12. 3. With joy shall ye draw water out of the wells of salvation This is as water to a fainting Traveller Christians the soul is better than the body and eternal life is to be preferred before life natural therefore the necessities of the soul are greater and should be more urging than the necessities of the body The Famine of the Word is threatned as a very great evil Amos 8. 11. Now because the necessities of the Saints are so great therefore have they their hearts carried out with such longing after the Statutes of God And this necessity is not only at first when they are weak but it continueth with them as long as the imperfection continueth with them and till they come to heaven Every grace in a child of God needs encrease and support There is something that is lacking to their faith to their love to their knowledg 1 Thes. 3. 10. The Apostle saith That I might perfect that which is lacking to your faith They that are above Ordinances are not acquainted with their own hearts they are not men of spiritual experience they do not know the weaknesses and languishings a child of God is incident to it is wholly inconsistent to the nature of grace Wherever there is life there must be food because of the constant depastion of the natural heat upon the natural moisture Though the stomach be never so full at present yet anon it will be hungry again so because of the constant combat that is between the flesh and spirit whereever there is spiritual life it will be sensible of the necessity of food Well then it is hunger and necessity that sharpens appetite being sensible of spiritual languishing and need to repair strength daily therefore are their hearts carried out Thus you see the reasons of this vehement affection Secondly The reasons of the constancy of this respect 1. Because it is natural and kindly to the regenerate therefore as it is vehement so it is constant For it is not a light motion but such as is deeply rooted not a good liking but a through bent of heart it is that which setleth into another nature Now that which is as a Nature to us is known by its uniformity and constancy 2. They love the word for its own sake as it is Gods word therefore they ever love it Other men love it for foreign reasons as out of Novelty which is an adulterous affection or out of publick countenance as it is in fashion and repute and therefore are soon weary of it He that loves a woman for foreignreasons as Beauty and Portion when these cease his love ceaseth USE 1. Is to reprove the coldness and cursed satiety and loathing of the word of God that is abroad There is a plenty of means even to a surfeit Men are Gospel-glutted Christ-glutted and Sermon-glutted and therefore are at a very great indifferency and under a mighty coldness as to the word of God Usually we are more sensible of the benefit of the word in the want of it than we are in the enjoyment of it 1 Sam. 3. 1. The word of the Lord was precious in those days there was no open vision When the publick Ministry of the Prophets was rare and scarce then it was precious and sweet When the Papists denied the use of the Scripture in the Vulgar tongue O what would we give then for a little scrap and fragment of the word of God in English a Load of Hay for a Chapter in Iames. So in times of restraint how savoury is a godly Sermon But now visions are open men begin to surfeit of the word In semet ipsam saith Tertullian semper abundantia contumeliosa est Plenty lesseneth the price of things As in Solomon's time gold and silver were as dirt in the streets 1 King 10. 32. so the word of God though it be so precious and excellent yet when we have plenty of it line upon line precept upon precept by Gods indulgence then we begin to be glutted People grow wanton when they have abundance of means This is the temper of English professors at this day they are guilty of surfeiting of the word and that 's very dangerous either of a people or person Now that there is such a fulness and satiety appears partly By seldom attendance upon the word We do not redeem time to hear the word when brought home to our dores we seldom step out to hear it They use to say a surfeit of bread is most dangerous surely a surfeit of the bread of life is so When men are full and begin to despise the word as if not worth the hearing God usually sends a Famine to correct that surfeit of the Word Amos 8. 11 12. I will send a famine of hearing the word of the Lord and they shall wander from sea to sea and from the north even to the east they shall run to and fro to seek the word of the Lord and shall not find it Usually that is the way that God taketh for a glutted people that scorn and neglect the word when they might gather it like Manna from heaven every day they may ride many miles before they hear a saâ—…oury Sermon and then those that were not for the word or desirous to be rid of it may long for a little comfort and reviving by it and cannot enjoy it 2. Men bewray this satiety and fulness of the word by fond affectation of luscious strains wholesome Doctrines will not down with them unless it be cooked and saweed to their wanton appetites O Christians the spiritual appetite desires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sincere milk of the word 1 Pet. 2. 2. unmixed milk give them plain simple milk without human mixtures and compositions The relish of the word is spoil'd by the garish strains of a frothy Eloquence A plain solid truth is more sutable to a gracious heart A man that hath a natural instinct to the word delights in the simplicity of it An Infant hath a distinguishing palate and knows the Mothers milk and pukes and casts when it sucks another so certainly if we had true spiritual life we would be delighted in the word for the words sake the more plain it is provided it be sound I am not for a loose careless delivering of Gods Message but it is the sound plain and wholsom Ministry which suits with a gracious appetite It argues a distempered heart when we must have Quails and Dainties and loath Manna Consider in heaven where we have the most simple apprehension of things we have the highest affection to them No need of
is to try purge and make white Dan. 11. 35. or as it is in Deut. 8. 13. To humble thee prove thee and do thee good at the latter end your Enemies they may intend harm but God means good you should receive good by this as by every affliction Plutarch in his excellent discourse how a man should profit by his Enemies brings in a comparison of one Iason that had an Impostume which was let out by the wounds an Enemy gave him so many times our Impostumes and the corrupt matter that is within us is let out by the gashes and wounds which those that meant harm to us give to our name and credit First God doth it to humble thee Carnal men shoot at rovers but many times we find the soul is pricked in the quick when they shoot their arrows of detraction and slanders it may revive guilt and put us upon serious humiliation before God There are many sins to which this affliction is very proper 1. It seems to be a proper cure for the sin of Pride be it pride in the mind which is self-conceit or pride in the affections which is called vain-glory all sorts of pride there is no such effectual remedy as this Possibly we have been too self-conceited then God giveth us to such scandals that may shew us what we are Many times our very graces do us hurt as well as our sins and we may be puffed up with what we have received So for vain-glory when we are apt too much to please our selves in the opinions others have of us which is an evil the people of God are liable to This pride God will cure by reproach Pride is one of the oldest enemies ever God had it was born in heaven in the breast of the fallen Angels for which they are laid low and when his children harbour it God hath a quarrel against it When Paul was puffed up when the bladder was swollen God sent him a thorn in the flesh the Messenger of Satan to buffet him lest he should be exalted above measure 2 Cor. 12. 7. Possibly it was some eminent affliction but when he expresseth it afterwards he mentioneth reproaches v. 10. Therefore I will rejoyce in infirmities that is sickness nay I will rejoyce in reproaches 2. For carnal walking When we are negligent and do not take notice of the fleshliness and folly we are guilty of and allow in our hearts that breaks out into our actions God suffers others to reproach us and gather up our failings that we may see what cause we have to take our ways to heart Every man that would live strictly had need of faithful friends or watchful enemies of faithful friends to admonish him or watchful enemies to censure him God makes use of watchful enemies to shew us the spots in our garments that are to be washed off Many times a friend is blinded with love and grows as partial to us as our selves therefore God sets Spies for us to watch for our halting Jer. 20. 10. I heard the defaming of many Report say they and we will report it all my familiar's watched for my halting They lye in wait to take us tripping and God sees it needful that we should have enemies as well as friends how ignorant else should a man be of himself Therefore God useth them as a rod to brush the dust from our clothes The 3. Sin God would humble us for is censuring If we have not been so tender of the credit of others God will make us taste the bitterness of affliction our selves and recompence the like measure into our bosomes Mat. 7. 1 2. Iudg not that ye be not judged for with what judgment ye judg ye shall be judged and with what measure ye mete it shall be measured to you again We shall find others to judg as hardly of us as we do of them Good thoughts and speeches of others are the best preservative of our own name and therefore when reproach falls upon you it is not enough you should not slight it though you know the report to be false but a Christian is to examine himself Have we not drawn it upon our selves by slandering others or talking intemperately of others And doth not God pay us home in our own coyn He that is much given to censuring seldom or never escapes severe censuring from others It is said Let his own words grieve him your own words will fall upon you therefore humble thy self before God for the reproaches thou hast cast upon others Thus the Lord ordereth it with good advice to humble us and that for pride careless walking and for censuring others Secondly It is to try thee 1. To try your faith in the great day of accounts Can you comfort your selves in the solemn vindication of the day of Judgment and in Gods approbation then 2 Cor. 10. 18. He is approved whom the Lord commendeth Men cannot defend thee if God condemn thee they cannot condemn thee if God acquit thee and therefore canst thou stand to Gods judgment In a race it is not what the standers-by say but what he that is the Judg of the Games will determine We are all in a race and it is not what men say of us but what God saith who is Judg of all 1 Cor. 4. 3 4. It 's a small thing that I should be judged of mans judgment but he that judgeth me is the Lord. In the Original it is mans day and so in the Margin We shall never be resolute for God until we come to this to count it a very small thing to be judged of mans judgment Now is mans day but God hath his day hereafter So to try our faith in particular promises Psal. 119. 42. So shall I have wherewith to answer him that reproacheth me for I trust in thy word A Christian when he gives up himself to God he gives up every thing he hath to God not only gives his soul to God to keep but that God may take charge of his person estate and good name Now God requires a trust according to the extent of the Covenant a waiting and confidence in his power He can turn the hearts of men and give them favour in their eyes Psal. 37. 6. He shall bring forth thy righteousness as the light and thy judgment as the noon-day 2. As to try our faith so our Patience We should prevent reproach as much as we can but then we must bear it when we cannot avoid it They reproach but I pray Psal. 109. 4. that was David's exercise and revenge he took that advantage to pray for them God will try how we can bear the injuries of men The grace of Patience must be tryed as well as other graces We read that Shimei went railing upon David to the peril of his life saith David It may be God hath bid him curse A mad dog that bites another makes him as mad as himself so usually the injuries and reproaches of others foster
trouble it is good to divert them to some other matter But every diversion will not become Saints it must be an holy diversion Psal. 94. 19. In the multitude of my thoughts within me thy comforts delight my soul. The case was the same with that of the Text when the Throne of iniquity frameth mischief by a Law as you shall see here when he had many perplexed thoughts about the abuse of power against himself But now where lay his ease in diversion Would every diversion suit his purpose No Thy Comforts of Gods allowance of Gods providing comforts proper to Saints Wicked men in trouble run to their pot and pipe and games and sports and merry company and so defeat the providence rather than improve it but David who was Gods servant must have Gods comforts So elsewhere when his thoughts were troubled about the power of the wicked I went into the sanctuary there I understood their end Psal. 73. 17. He goeth to divert his mind by the use of Gods Ordinances and so came to be setled against the temptation 2. Among all sorts of holy divertisements none is of such use as Gods word There is matter enough to take up our thoughts and allay our cares and fears and to swallow up our sorrows and griefs to direct us in all straits In brief there is comfort there and counsel there 1. Comfort whilst the word teacheth us to look off from men to God from Providence to the Covenant from things temporal to things eternal from men to God as Moses feared not the wrath of the King when he saw him that is invisible Heb. 11. 27. and Eccles. 5. 8. If thou seest the oppression of the poor and violent perversion of Iudgment and Iustice in a Province marvel not at the matter for he that is higher than the highest regardeth and there be higher than they There is an higher Judg that sitteth in heaven and if he pass sentence for us when they pass sentence against us we need to be the less troubled If he give us the pardon of sins and the testimony of a good conscience it is no matter what men say against us Psal. 40. 4. Blessed is the man that maketh the Lord his trust and respecteth not the proud nor such as turn aside to lyes Is not God able to bear you out in his work From Providence to the Covenant Providence is a very riddle we shall not know what to make of it till we gather principles of faith from the Covenant Heb. 13. 5. He hath said I will never leave thee nor forsake thee God over-rules all for good Rom. 8. 28. We know that all things work together for good to those that love God to those that are the called according to his purpose From things temporal to eternal 2 Cor. 4. 17 18. For our light affliction that is but for a moment worketh for us a far more exceeding and eternal weight of glory while we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal Rom. 8. 18. For I reckon that the sufferings of this present time are not worthy to be compared to the glory that shall be revealed in us A Feather or a Straw against a Talent a man would be ashamed to compare them together 2. For Counsel A Christian should not be troubled so much about what he should suffer as what he should do that he may do nothing unseemly to his calling and hopes but be kept blameless to the heavenly kingdom Now the word of God will teach him how to carry himself in dangers to pray for persecutors fire is not quenched with fire nor evil overcome with evil how to keep our selves from unlawful shifts and means how to avoid revenge lying flattering yielding against Conscience or waxing weary of well-doing that we may not fight against Satan or his Instruments by their own weapons for so we shall be easily overcome The wicked shall not be so wise to contrive the mischief as a Saint instructed by the word is how to carry himself under it Psal. 119. 98. Through thy commandments thou hast made me wiser than my enemies Malice and Policy shall not teach them to persecute as Gods word to carry your selves in the trouble 3. The word must not be slightly read but our hearts must be exercised in the meditation of it A cursory reading doth not work upon us so much as serious thoughts In all studies Meditation is both the Mother and Nurse of knowledg and so it is of godliness without which we do but know Truths by rote and hearsay and talk one after another like Parrots but when a Truth is chafed into the heart by deep inculcative thoughts then it worketh with us and we feel the power of it Musing maketh the fire burn ponderous thoughts are the bellows that blow it up Eggs come to be quickned by sitting abrood upon them In a sanctifi'd heart the seeds of Comfort by Meditation come to maturity by constant Meditation our affections are quickned this turneth the Promises into marrow Psal. 63. 5 6. My soul shall be filled as with marrow and fatness when I meditate on thee in the night-watches It giveth more than a vanishing taste which hypocrites have USE 1. In all your troubles learn this method to cure them by gracious means Prayer or Meditation By meditation on the word of God that will tell you that we are born to trouble and therefore we should no more think strange to see Gods children molested here than to see a showr of rain fall after a sun-shine or that the night should succeed the day 1 Pet. 4. 12. Beloved think it not strange concerning the fiery trial as though some strange thing happened unto you It were strange if otherwise as if a man were told that his journey lay through a rough stony Countrey and should pass over a smooth Carpet-way Our way-mark is many tribulations Acts 14. 22. Through many tribulations we must enter into the kingdom of Heaven God had one Son without sin none without the Cross. 2. That afflictions though in themselves they are legal punishments fruits of sin yet by the Grace of God they are medicinal to his people 1 Cor. 11. 32. When we are judged we are chastened of the Lord that we may not be condemned with the world 3. We never advance more in Christianity than under the Cross Heb. 12. 10. They verily for a few days chastened us after their own pleasure but he for our profit that we might be partakers of his holiness Psal. 119. 71. It is good for me that I have been afflicted that I might learn thy statutes 4. Rather undergo the greatest calamities than commit the smallest sin Heb. 11. 25. Chusing rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season 5. That all crosses are
will he would fain know what is Gods mind in every particular case Psal. 119. 161. My heart standeth in awe of thy word To offend God and to baulk the direction of God's word that 's the greatest terror to him greater than all other dangers Now such a man is less apt to misearry by the rashness and impetuous bent of carnal affections And he that fears God he aims at Gods glory rather than his own interest and so is rather sway'd by reasons of Conscience and Religion than of carnal concernments Many times the doubtfulness that is upon the spirit is because of conflicts between lust and knowledg our light is weakned by an inordinate affection to our own Interest otherwise we would soon come to the deciding our case by the word of God Now he that would fain know God's mind in every thing this is the man whom God will direct The 2. Qualification is the meek Psal. 25. 9. The meek he will guide in judgment and the meek he will teach his way By the meek is meant a man humble that will submit himself to God whatever condition he shall appoint This man God in his word will teach and direct The 3. Qualification mentioned in order to this is a constant dependance upon God Prov. 5. 6. Trust in the Lord with all thine heart and lean not unto thine own understanding In all thy ways acknowledg him and he shall direct thy paths O! when a man is brought off from this spiritual Idolatry of making his bosome to be his Oracle and his own heart to be his Councellor when he doth in the poverty of his spirit humbly and intirely cast himself upon the help of God and acknowledg him in all his ways then he shall see a clear direction what God would have him to do You have another place to this purpose Psal. 143. 8. Cause me to know the way wherein I should walk for I lift up my soul unto thee O! when a man goes every morning to God and desires the direction of his spirit and professeth to God in the poverty of his own spirit that he knows not how to guide his way for that day then God will teach him the way he shall walk So Psal. 25. 4 5. Shew me thy ways O Lord teach me thy paths what 's his argument on thee do I wait all the day When you live in a constant dependance upon God then will the Lord undertake to direct and guide you 4. Obedience or Christian practice that 's one of the qualifications that makes you capable for direction from the word of God Joh. 7. 17. If any man will do his will he shall know of the doctrine whether it be of God A man does not know whether this opinion or that be according to God's mind when there are plausible pretences on every side he that maketh conscience of known truth and walketh up to his light he that doth not search to satisfie curiosity but out of a through resolution to obey and submit his neck to the yoke of Christ whatever he shall find to be the way of Christ that man shall know what is the way in times of controversie and doubtful uncertainty he that will say as a famous German Divine If we had six hundred necks let us submit them all to the yoke of Christ he that is resolved to submit to the mind of Christ how contrary soever to his interest to the prejudices and prepossessions of his own heart he shall know the doctrine that is of God SERMON XXVI PSAL. CXIX 25. My soul cleaveth unto the dust quicken thou me according to thy word THE man of God in this Psalm had spoken before of the common and universal benefits of the word as it agreeth to all times and conditions of believers for it belongeth to all in what state soever they are to look upon it as a direction in the way to get true happiness and to stir up sutable affections in their hearts Now he sheweth what use the word hath in each special condition especially in the time of great afflictions David did often change states but his affection to the word never changeth Here is 1. a representation of David's Case 2. His supplication or petition thereupon Wherein 1. the Request it self 2. The Argument to inforce it 1. The representation of David's Case My soul cleaveth unto the dust The speech is Metaphorical expressing the depth of his misery or the greatness of his sorrow and humiliation 1. The depth of his misery with allusion to the case of a man overcome in battel or mortally wounded and tumbling in the dust or to a man dead and laid in the earth as Psal. 22. 15. Thou hast brought me to the dust of death Sure we are the expression importeth the extremity of distress and danger either as a man dead or near death 2. The greatness of his sorrow and humiliation and so the allusion is taken from a man prostrate and grovelling on the ground which was their posture of humbling themselves before the Lord or when any great calamity befell them Ioseph lib. 19. cap. 7. As when Herod Agrippa dyed they put on sackcloth and lay upon the earth weeping The same allusion is Psal. 44. 25. Our soul is bowed down unto the dust our belly cleaveth to the earth Suitably to which allusion the Septuagint render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the pavement And we read in Theodoret That Theodosius the Emperor when reproved by Ambrose for the slaughter at Thessalonica he lay upon the ground and humbly begged pardon using these words Adhaesit pavimento anima mea The meaning is then that in his dejected condition he would lye prostrate at Gods feet as a poor Supplicant and dye there The Point is That Gods children may have such great afflictions brought upon them that their souls may even cleave to the dust These afflictions may respect their inward or outward condition 1. Their inward condition and so through grief and terrors of conscience they are ready to drop into the grave That trouble of mind is an usual exercise of Gods people see Heman's complaint Psal. 88. from v. 3. to the end of v. 7. My soul is full of troubles and my life draweth nigh unto the grave I am counted with them that go down into the pit I am as a man that hath no strength free among the dead like the slain that lye in the grave whom thou remembrest no more and they are cut off from thy hand Thou hast layed me in the lowest pit in darkness in the deep Thy wrath lyeth hard upon me and thou hast afflicted me with all thy waves Selah 'T was in soul and it was in his soul by reason of the wrath of God and that in such a degree of vehemency that in his own judgment and the judgment of others he could not expect to be long a man of this world little differing from the dead yea the damned So
David Psa. 77. 1 c. I cryed unto God with my voice even unto God with my voice and he gave ear unto me In the day of my trouble I sought the Lord my sore ran in the night and ceased not my soul refused to be comforted I remembred God and was troubled I complained and my spirit was overwhelmed Selah Thou holdest mine eyes waking I am so troubled that I cannot speak I have considered the days of old the years of ancient time c. By the sense of Gods wrath he was even wounded to death and the sore running upon him would admit of no plaister Yea the remembrance of God was a trouble to him I remembred God and was troubled What an heavy word was that Soul-troubles are the most pressing-troubles a child of God is as a lost man in such a condition 2. In respect of the heavy weight of outward pressures Thus David fasted and lay all night upon the earth in his childs sickness 2 Sam. 12. 16 17. David therefore besought God for the child and David fasted and went in and lay all night upon the earth And the elders of his house arose and went to him to raise him up from the earth but he would not neither did he eat bread with them And when he was driven from his Palace by Absolom and was in danger of his life every moment which some Interpreters think to be the case intended in the Text when he went up the Mount of Olives bare foot going and weeping 2 Sam. 15. 30. And David went up by the ascent of Mount Olivet and wept as he went up and had his head covered and he went bare-foot and all the people that was with him covered every man his head and they went up weeping as they went Now the Reasons of this are these 1. To correct them for past sins This was the cause of David's trouble and this puts a sting into all miseries Gods children smart under their sins here in the world as well as others Prov. 11. 31. Behold the righteous shall be recompenced in the earth much more the wicked and the sinner Recompenced in the earth that is punished for his sins Compare with it 1 Pet. 4. 18. And if the righteous scarcely be saved where shall the ungodly and the sinner appear God punisheth here that he may spare for ever He giveth some remembrance of the evil and corrects his people not to complete their justification or to make more satisfaction for Gods Justice than Christ hath made yet to promote their sanctification that is to make sin bitter to them and to vindicate the glory of God that he is not partial For these reasons they are even brought to the dust by their own folly 2. To humble them and bring them low in the midst of their great enjoyments therefore he casts them down even to the dust because we cannot keep our hearts low therefore God maketh our condition low This was Paul's case 2 Cor. 1. 7 8 9. And our hope of you is stedfast knowing that as ye are partakers of the sufferings so shall ye be also of the consolation for we would not brethren have you ignorant of our trouble which came to us in Asia that we were pressed out of measure above strength insomuch that we despaired even of life but we had the sentence of death in our selves that we should not trust in our selves but in God which raiseth the dead That is not build too securely on their own sufficiencies 3. To try their graces which are never tryed to the life till we be near the point of death The sincerity of our estate and the strength of faith is not discovered upon the Throne so much as in the dust if we can depend upon God in the hardest condition 4. To awaken the spirit of prayer Out of the depths have I cryed unto thee O Lord Psal. 130. 1. Affliction puts an edge upon our desires They that are flat and careless at other times are oftenest then with God 5. To shew the more of his glory and the riches of his goodness in their recovery Psal. 71. 20 21. Thou which hast shewed me great and sore troubles shalt quicken me again and shalt bring me up again from the depths of the earth thou shalt encrease my greatness and comfort me on every side By the greater humiliation God prepareth us for the greater blessings As there are multitude of troubles to humble and try the Saints so his mercies do not come alone but with great plenty USE 1. Let us bless God that we are not put to such great trials How gentle is our exercise compared with David's case We are weak and God will not overburden us There is a great deal of the wisdom and love of God seen in the measure of the Cross and in the nature and kind of it We have no cause to say our belly cleaveth to the dust or that we are pressed above measure God giveth us only a gentle remembrance if brought upon our knees we are not brought upon our faces 2. If this should be our case do not count it strange It is an usual exercise of God's people let us therefore not be offended but approve Gods holy and wise dispensation If there be great troubles there have been great sins or there will be great comforts or for the present there are great graces As such a dispensation is a correction there is reason to approve it If you be laid in the dust have not you laid Gods honour in the dust and trampled his Laws under foot As it is a trial you have cause to approve it for it is but meet that when God hath planted grace in the heart he should prove the strength of it Therefore if you be kept so long in your heavy condition that you seem dead yet if you have faith to keep you alive and patience be exercised 't is for your greater good Rom. 5. 3. And not only so but we glory in tribulation knowing that tribulation worketh patience And as affliction is an exercise for your benefit and spiritual improvement The husbandman when he teareth and rendeth the ground up with the plow it is to make it more fruitful the longer the metal is in the fire the more pure it cometh forth nay sometimes you have your outward comforts with advantage after troubles as Job 42. 10 11 12. And the Lord turned the captivity of Iob when he prayed for his friends also the Lord gave Iob twice as much as he had before and the Lord blessed the latter end of Iob more than his beginning O! when we are fitted to enjoy comforts we shall have them plenty enough 2d Point That in such great and heavy troubles we should deal with God for help In the dust David calleth to God for quickning The reasons of this why in great troubles we should go to God for help are 1. From the inconvenience of any other course 1. If
done and especially is this found by experience when great trouble comes upon us by reason of sin There is some sin at the bottom God will bring out and until they come to clearness and openness with God the Lord still continues the trouble they are kept roaring and do not come to their peace Iob 33. 26 27. When a man is under trouble and the sense of sin doth not fasten on the heart he is not prepared for deliverance but when it comes to this I have sinned and it profits me not then God sends an Interpreter one among a thousand to shew unto man his uprightness 3. It prevents Satans accusations and Gods judgments It is no profit to cover our sins for either Satan will declare them or God find us out and enter into judgment with us It prevents Satan as an Accuser and God as a Judg. 1. It prevents Satan as an Accuser Let us not tarry till our adversary accuse There is one that will accuse you if you do not accuse your selves He that 's a tempter is also an accuser of the brethren Now Confession puts Satan out of office When we have sued out our pardon Satan is not an accuser so much as a slanderer Rom. 8. 33. Who shall lay any thing to the charge of Gods elect The Informer comes too late when the guilty person hath accused himself and sued out his pardon And 2. It prevents God as a Iudg. It is all known to God Psal. 69. 5. O God! thou knowest my foolishness and my sins are not hid from thee It is a folly to conceal that which cannot be hid God knows them how God may be said to know things two ways Either simply with respect to the perfection of his nature and so he knows all things or by virtue of his office and so God knows things judicially as Judg of the world he takes knowledg of it so as to punish it unless you confess it But in this kind of knowledg he loves to be prevented he will not know it as a Judg if we confess it when there is process against sin in our own consciences 1 Cor. 11. 31. If we judg our selves we shall not be judged When we accuse and judg our selves then God's work is prevented God is contented if we will accuse arraign judg and condemn our selves then he will not take knowledg of our sins as a Judg. The end of God's judging is Execution and punishment but the end of our judging is that we may obtain pardon Now consider whether you will stand at the bar of Christ not as a Saviour but as a Judg or you will judg your selves in your own heart Better sit as Judg upon your own heart than God should sit as Judg upon you therefore deal plainly and openly with him Thus I have explained what it is to declare our wavs it is an act of dependence to take God's leave blessing counsel along with us an act of friendship as to lay open our case to God and an act of brokenness of heart as declaring our sins and temptations For the reasons why if we would speed with God we should unfeignedly lay open our case before him 1. It argueth sincerity A hypocrite will pray but will not thus sincerely open his heart to God Psal. 32. 1. Blessed is he in whose spirit there is no guile No guile it hath a limited sense with respect to the matter of confession that doth not deal deceitfully with God but plainly and openly declares his case Many ways men may be guilty of guile of spirit in confession of sin either when they content themselves with general or slight acknowledgments as thus We are all sinners but they do not declare their ways Generals are but notions and as particular persons are lost in a crowd so sins lye hid in common acknowledgments Or else men take up the empty forms of others You shall see in Numb 19. the waters of purification wherewith a man had been cleansed if another touched it he became unclean Confessions are like those waters whereby one hath cleansed himself Now to take up others Confessions and the forms of others without the same affection feeling and brokenness of heart doth but defile us the more when the heart doth not prescribe to the tongue but the tongue to the heart or else men make some acknowledgments to God but do not uncover their privy sore they are loth to draw forth the state of their hearts into the notice and view of conscience This guile of spirit may be sometimes in God's children Moses had a privy sore which he was loth to disclose and therefore when God would have sent him into Egypt he pleads other things insufficiency want of elocution that he was a stammerer that he had not utterance I but his carnal fear was the main therefore see how God touches his privy sore Exod. 4. 19. Arise Moses go into Egypt the men that sought thy life are dead Why Moses never pleaded that he mentions other things that were true that he was a man of slow speech and his brother Aaron was fitter but he never pleads carnal fear but the Lord knew what was at the bottom So it is with Christians many times we will confess this and that which is a truth and we may humble our selves for it I but there 's a privy-sore yet kept secret Therefore this open-dealing with God is very necessary to lay open before God whatever we know of our state and way for then God will be nigh to us Out of self-love men spare themselves and will not judg and condemn themselves therefore they deny excuse extenuate or hypocritically confess O! I am a sinner and the like but do not come openly 2. It argueth somewhat of the spirit of adoption to put in the bill of our complaint to our heavenly Father to draw up an Indictment against our selves to judg that 's irksome but to put in a bill of complaint to a Friend or Father that savours of more ingenuity To tell God all our mind notes freedom and familiarity not such as is bold rude nor a dress of words but such as is grave serious proceeding from an inward sense of God and hope of his mercy 1 Joh. 3. 21. If our hearts condemn us not then have we confidence towards God then we can deal with him as one friend with another and acquaint him with all our griefs and wants A man had need walk exactly that would maintain his freedom with God There is a freedom as men may call it such as is bold rude and wretchless in words only but that which proceeds from confidence in God and his mercy that 's a fruit of close walking we cannot have it in our hearts without it 3. It is the way to make us serious and affected with our condition When we open our whole heart to God then we shall be more earnest for a remedy we content our selves with some transient
must run in the way of Gods Commandments It noteth speedy or a ready obedience without delay We must begin with God betimes Alas when we should be at the Goal we scarce set forth many of us And it noteth earnestness when a mans heart is set upon a thing he thinks he can never soon enough do it And this is running when we are vehement and earnest upon the enjoyment of God and Christ in the way of obedience And it notes again when the heart freely offereth it self to God Now this running is very necessary as it is the fruit of effectual calling When the Lord speaks of effectual calling the issue of it is running when he speaks of the Conversion of the Gentiles Nations that know thee not shall run to thee And draw me and we will run after thee And in the day of thy power thy people shall be a willing people There are no slow motions but when God draws there 's a speedy an earnest motion of the soul. And this running as it is the fruit of effectual calling so it is very needful for cold and faint motions are soon overborn with every difficulty and temptation Heb. 12. 1. Let us run with patience the race that is set before us When a man hath a mind to do such a thing though he be hindred and justled he takes it patiently he goes on and cannot stay to debate the business A slow motion is easily stopt whereas a swift one bears down that which opposeth it so when men run and are not tired in the service of God And then the prize calls for running 1 Cor. 9. 24. So run that ye may obtain There is a prize which is eternal life in Christ Jesus the reward or Crown which he keepeth for us in Heaven They that ran for a Garland of flowers in the Isthmick Cames the Apostle alludes to them how would they diet themselves that they might be in breath and heart to win a poor Garland of Flowers There 's a Crown of glory set before us therefore we should so run that we may obtain and be temperate in all things we should keep down the body deny fleshly lusts and the like Use To reprove faint cold motions in the things of God Many instead of running lye down or which is worse go back again or at best but a very slow pace Christ is running to you to snatch you out of the fire and will you not run towards him when we have abated the fervor of our motion towards God then we lye open to temptation therefore let us not loiter run it is for a Crown If Heaven be worth nothing lye still but if it be run wicked men run fast to Hell as if they did strive who should be soonest there bewail your slowness and lameness in obedience SERMON XXXVI PSALM CXIX 33. Teach me O Lord the way of thy Statutes and I shall keep it unto the end THE man of God had promised to run the way of God's commandments but being conscious of many swervings beggeth God further to teach him In the words two things are observable 1. A Prayer for Grace 2. A Promise made upon supposition of obtaining the grace asked He promiseth 1. Diligence and Accuracy of practice I will keep it 2. Perseverance unto the end 1. In the prayer for grace observe 1. The Person to whom he prays O Lord. 2. The person for whom teach me 3. The grace for which he prayeth to be taught 4. The object of this teaching the way of God's statutes The teaching which he beggeth is not speculative but practical to learn how to walk in the way of God 1. David a man after Gods own heart maketh this Prayer the more Love any have to God the more they desire to know his ways Carnal men are of another spirit they say Iob 21. 14. Depart from us we desire not the knowledge of thy ways The more ignorant the more quiet they that love their lusts cannot heartily desire the knowledge of those Truths which will trouble them in the following of their lusts We often consult with our Affections about our Opinions and where we have a mind to hate we have no desire to know Ordinary Professors a little knowledge serveth their turn some few obvious Truths but others such as David follow on to know the Lord. David that had a singular measure of knowledge already yet there is no end of his desire in this Psalm and shall we be contented as if we needed no more 2. Consider David a Prophet a Teacher a Pen-man of Scripture There was some Knowledg which the Prophets got by ordinary means and some by immediate Revelation as Daniel by vision and Daniel by reading of books Dan. 7. 〈◊〉 either by a new Revelation or by the study of what was already revealed and if extraordinary men were bound to the ordinary duties of Gods service as the means of their improvement and growth in Grace such as Reading Prayer Hearing Meditation use of Seals c. surely none can plead exemption or conceit themselves to be above Duties Now that they were thus bound we find by David's prayer for Knowledg Daniel's reading of Books namely that of Ieremiah and all of them meditating or inquiring diligently what manner of salvation should ensue 1 Pet. 1. 10 11. Of which salvation the Prophets have enquired and searched diligently who prophesied of the Grace that should come unto you searching what or what manner of time the spirit of Christ which was in them did signifie when it testifyed before-hand of the sufferings of Christ and the glory that should follow meditating and prying into the meaning of that salvation which by the motion of the spirit they held forth to others labouring to make these Truths their own and to get their hearts affected therewith In their prophetick revelations they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1. 21. forcibly moved by the spirit and carryed beyond their intention and the line of their natural strength but in other things they get knowledg by the same means that we do and as Believers were to stir up the gifts and graces which they had in the ordinary way of Duty waiting and crying for the Influences of the Lords grace You must distinguish then of what they did when they acted as Prophets and when they acted as Believers 3. David that had means external sufficient to direct him in the way of God as the Scriptures then written and the Ordinances of the Law the Expositions of the Scribes yet beggeth God to teach him So must we beg God to teach us whatever means we have It is true we have an advantage above the Old Testament Church as we have their helps and more and the Doctrin eof salvation is now clearer and the gifts and graces of the Spirit more plentifully dispensed since the price of Redemption is actually payed than before when God gave out grace and glory only upon trust yet still
day or else we shall soon miscarry by our mistakes and prejudices David is often pressing God with this request Lord teach me which plainly sheweth that not only Novices but men of great holiness and experience need new direction every day The shameful miscarriages of Gods wisest people are enough to shew the necessity of this and the many cautions in the Word of God do abundantly confirm it Prov. 3. 5 6. Trust in the Lord with all thine heart and lean not to thine own understanding In all thy ways acknowledg him and he shall direct thy paths There is nothing that keepeth up our dependance upon God and should quicken us in our daily prayers as the sense of this Many times we come to God in the morning and pray coldly and drowsily because we go forth to the occasions of the day in the presumption of our wit but it is a thousand to one but we smart for our folly before the evening come Alass such is the inconstancy and uncertainty of mans understanding that unless we have continual light and direction from God and he lead us by the hand through all our affairs passion or unbelief or some carnal affection will make us stumble and dash against one Divine precept or another This concerneth all Christians much more those in publick station whose good or evil is of a more universal influence such was David Men of place and power and interest had need have this often in their mouths and hearts Lord teach me the way of thy statutes Homer has a notable saying in his Odysses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Causabon Ep. 702. a most Divine sentence from an Heathen Poet that mortal man should not be proud of his wit for he hath no more understanding of his affairs than God giveth him from day to day A Sentence so admired by the Heathens that many of them transcribed it in their writings with admiration as Clemens Alexandrinus speaketh of Archilochus who as he took other things from Homer so his putting into his Verse thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Augustin de Civitate Dei telleth us Lib. 5. Cap. 8. Cicero rendred it into Latin verse thus though with some loss of the sense Tales sunt hominum mentes quales Pater ipse Iupiter auctiferas lustravit lumine terras I quote all this to shew you how precious such an hint was to Heathens as expressing a great deal of reason and shall not we Christians wait upon God for the continual direction of his Spirit Now there is a Twofold Reason for this 1. Because this actuateth our knowledg which would otherwise lye asleep in the habit and then though we are wise in Generals we should be to seek for direction in particular cases or at least not have such a lively sense of Gods will as to check the present temptations we meet with in the course of our affairs and do too often induce us to miscarry The temptation being dexterously managed by Satan and entertained by our present thoughts will easily overbear a latent principle long ago received unless it be afresh revived and set awork by Gods Spirit therefore we need that the Spirit should be our Monitor and cause Truths formerly delivered to return with fresh force upon the heart And indeed it is his main work to bring things to our remembrance Joh. 14. 26. and to blow up our light and knowledg into an actual resistance of whatever is contrary to the will of God or to furnish us with seasonable thoughts in every business and temptation 2. We have but a glimmering light when we are blinded with passions and are in some sort ignorant of what we know cannot deduce those conclusions which are evidently contained in known and avowed Principles Hagar could not see the Well before her eyes by reason of her passion and grief till God opened her eyes Gen. 21. 19. And God opened her eyes and she saw a Well of water The ground was not opened to cause the fountain to bubble up but her eyes were opened to see it And Calvin giveth the reason why she saw it not because Dolore attonita quod expositum erat oculis 〈◊〉 cernebat things at hand cannot be seen when the mind is diverted by the impression of some strong passion and it is true of the eyes of the mind we do not see what we see being overcome by love or fear or hope or anger or some cloud that interposeth from the passions As David when he fumbled about Gods Providence being blinded by the prospering of the wicked calleth himself beast for not discerning his duty in so plain a case Psal. 73. 22. So foolish was I and ignorant and as a beast before thee In the perplexities of his mind he could not see clear principles of faith which before he had sufficiently learned but could not then make use of for the setling and composing his heart First Use is for Information 1. The difference between the way of God and the way of sin We have need of none to teach us to do evil Vitia eatiam sine magistro discuntur we have that from nature but in the way of God we must be taught and taught again God must be our Teacher and daily Monitor 2. It informs us that as to knowledg and direction there must be much done Poor man lying in the darkness and shadow of death it was necessary for him 1. That some Doctrine should be revealed by God by which he might understand how God stood affected towards him and he ought to be affected towards God 2. That this Doctrine being revealed by God it should be kept safe and sound free from oblivion and corruption in some publick and authentick record especially in these last times when not only the Canon is enlarged but the Church propagated far and near and obnoxious to so many calamities and men are short-lived and there are not such Authentick witnesses to preserve the credit of a Divine Revelation 3. That this writing and record be known to come from Gods own hand by some infallible proof to the end that it may be entertained with the more reverence 4. To own this Authority and discern Gods mind we need a suitable faculty or an heart disposed by the Holy Ghost to receive the proof which God offereth namely that we should be renewed in the spirit of our minds and open our eyes 5. It is not enough to own our rule but we must be continually excited to study it that we may come to a saving measure of the knowledg of Gods mind in the word 6. After some knowledg our ignorance is apt to return upon us unless the Holy Ghost do still inlighten us and warn us of our duty upon all occasions 2 Use. In the sincerity of your hearts go to God for his teaching 1. God is pleased with the request 1 King 3. 9 10. Give therefore thy servant an
considerations do shew us our need of understanding and that a Christian should be prudent not headstrong and precipitant like horse and mule that have no understanding Psal. 32. 9. But wise and knowing in all principles actions and circumstances that belong to his duty if he would honour his profession and not follow the bruitish motions of his own heart but Gods direction Now if we would have understanding we must 1. Attend upon the word that will make us wise to salvation wiser than our enemies than our teachers than the ancients Than enemies A man that consulteth not with flesh and blood but the word and rule of his duty will find plain honesty at length to be the best policy Than Teachers Because he contented not himself with the naked rules delivered by them but laboured with his conscience to make them profitable to himself Than Ancients or men of long study and experience That 's a costly wisdom when men have smarted often they learn by their own harms to be circumspect If there were no other way to be wise than by experience miserable were man for a long time and would be exposed to hazards and foul dangers before he could get it But now Scripture which is not the result of mens experience but God's wisdom is not such a long and expensive way 2. Use much meditation in debating matters between God and your souls Psal. 119. 99. I have more understanding than all my teachers for thy testimonies are my meditation And 2 Tim. 2. 7. Consider what I say and the Lord give thee understanding in all things 3. Prayer as David doth here ask it of God Desire him to remove that darkness of spirit which sin hath brought upon you that you may not govern your life by sense and passion but by his direction Job 32. 8. There is a spirit in man but the inspiration of the Almighty giveth understanding Man hath reason but to guide it to a spiritual use that is above his power The Psalmist complaineth of all natural men There is none that understandeth none that doth good to no one Psal. 14. 2. and Rom. 3. 11. There is none that understandeth there is none that seeketh after God Therefore 't is God must give understanding at first coversion Act. 16. 14. God opened the heart of Lydia and Acts 26. 18. To open their eyes and to turn them from darkness to light and from the power of Satan unto God that they may receive forgiveness of sins c. by a fuller illumination Eph. 1. 17 18. That the God of our Lord Iesus Christ that father of glory may give unto you the spirit of wisdom and revelation in the knowledg of him the eyes of your understanding being enlightned c otherwise we have not an heart to perceive nor eyes to see nor ears to hear Deut. 29. 4. Yet the Lord hath not given you an heart to perceive nor eyes to see nor ears to hear unto this day 2. The next thing that I shall observe is this That upon the supposition of this benefit he promiseth obedience I shall keep thy law Doct. They that have understanding given by God will keep his law 1. That 't is their duty and they ought so to do there is no question for all knowledg is given us in order to practice not to satisfie curiosity or feed pride or to get a fame and reputation with men of knowledg and understanding persons but to order our walk Col. 1. 9 10. For this cause we also since the day we heard it cease not to pray for you and to desire that you might be filled with the knowledg of his will in all wisdom and spiritual understanding That ye might walk worthy of the Lord unto all pleasing being fruitful in every good work and increasing in the knowledg of God 2. That they will do so is also clear upon a twofold account 1. Because answerable to the discovery of good or evil in the understanding There is a prosecution and an aversation in the will for the will doth necessarily follow practicum dictamen the ultimate resolution of the judgment for 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a bruitish inclination but a rational appetite God hath appointed this course to nature therefore when the judgment cometh to such a conclusion as is set down in the 73 Psal. verse the last But it is good for me to draw near to God not only 't is good but 't is good for me the will yieldeth For conviction of the judgment is the ground of practice I know conviction and conversion differ and the one may be where the other is not But then 't is taken for a partial conviction the mind is not savingly enlightned and thorowly possessed with the truth and worth of heavenly things the most and greatest sort of men have but notions a weak and literal knowledg about spiritual things and that produceth nothing they do not live up to the truth which they know Others have besides the notion a naked approbation of things that are good Video meliora proboque Deteriora sequor They see better things and approve them in the abstract but this doth not come to a practicum dictamen 't is good and good for me all circumstances considered thus to do This is the fruit of spiritual evidence and demonstration which always is accompanied with power 1 Cor. 2. 4. Carnal men think it is better for them to keep as they are being blinded with their passions and lusts though they could wish things were otherwise with them But a godly man's judgment being savingly enlightned determineth 't is good 't is better 't is best for me 't is better to please God than men to look after heaven than the world c. There is a simple approbation of good things and a comparative approbation of them Simple approbation is when in the abstract notion we apprehend Christ and pardon of sins and heaven good but when compared with other things and considered in the frame of Christian doctrine or according to the terms upon which they may be had they are rejected Many approve things simply and in the first act of judgment but disallow them in the second when they consider them as invested with some difficult and unpleasing terms or compare them with pleasure and profit which they must forsake if they would obtain them as the young man in the Gospel esteemeth salvation as a thing worthy to be enquired into but is loth to let go his earthly possessions Mat. 19. 21 22. He would have these good things at an easie rate without mortifying the flesh or renouncing the world But a godly man that sets down and counteth the charges all circumstances considered resolves 't is good for me as Boaz liking the woman as well as her inheritance took them both which his kinsman refused Ruth 4. 9 10. He would have the inheritance without the woman They like Christ and his laws as well
Reproaches was one Ingredient Now lest we should be puffed up by vain conceit the Lord humbles us with infirmities necessities reproaches 2. Another sin for which God humbles us is carless walking When we are negligent and do not take notice of the Carnality that grows upon us and the fleshly frame and temper of heart which breaks out into our lives the Lord suffers others to Reproach then they gather up our filth that we may see what cause we have to take our ways to heart Every man that would live strictly had need either of faithful Friends or watchful Enemies either faithful friends to admonish him or watchful enemies to censure him They shew us the spots in our garments that are to be washed off Many times a Friend is blinded with Love and grows as partial to us as we are to our selves will suffer sin upon us and not tell us of it then the Lord sets spies upon us to watch for our halting Ier. 20. 10. and therefore we need go to God and pray Psal. 27. 11. Lord lead me in a plain path because of my observers They lye in wait and seek to take us trapping in ought they can We can no more be without watchful Enemies than without faithful Friends How ignorant should a man be of himself if others did not put him in mind sometimes of his failings Therefore God makes use of virulent Persons in the World as a Rod to wash the dust out of our Garments 3. To humble us for our censuring For if we have not been so tender of others Credit the Lord makes us to see the bitterness of the affliction in our own case by giving us the like measure that we have meeted unto others Matth. 7. 1 2. that is we shall find others as hardly think of us as we have of them Good thoughts and speeches of other men are the best preservative of our own good Names God will take care of them that are careful not to Judge and Censure And therefore it is no great matter whether the report be true or false but a Christian is to examine have not we drawn it upon our selves by Slandring others For God usually payeth us home in our own Coin He that is much given to censuring seldom or never escapes great Censures himself It is said in the Psalms Let his own words grieve him that is fall upon him How do our own words fall upon us Why the Lord punisheth us for our censuring of others O then humble thy self before God for the reproaches thou hast cast upon others Eccles. 7. 21. Take no heed to all the words spoken against thee lest thou hear thy Servant curse thee that is speaking evil against thee Hard sayings and speeches of others against us may put us in mind of Gods just hand of measuring to us as we have measured unto others and therefore we should be the more patient if they wrong us it is but in the like kind that we have wronged others God will humble us for our censuring which is so natural and rife especially with younger weak and more unmortified persons Secondly The Lord doth it as to humble us so to try us 1. The first thing he will try in you by such a grievous Affliction and such vollies of reproaches is your Faith when all the World is set to condemn you What Faith 1. Our Faith in the great day of Accounts that is one great Object of Faith and when the World is set to condemn us our Faith is tryed to see if we can rest with the vindication we shall have in the day of our Lord so much you may see 1 Cor. 4. 3 4 5. But with me it is a very small thing that I should be judged of you or of mans Iudgment Therefore judge nothing before the time untill the Lord come who will bring to light the hidden things of darkness and then shall every man have praise of God Every man that deserves it and is qualified for it shall have Praise with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was a very small thing to be judged of mans-mans-day because he expected Gods-day for the clearing of all things here in the World Sin and Error often get the Major Vote Tollite impios was the cry of the Rabble against Christians If there was any trouble it was for the Christians sake take away the ungodly meaning the Christians because they denyed the Heathen Gods Now what was their comfort the day of the manifestation of all things So when we are looked upon as the Pests of Mankind yet when we can comfort our selves there will come a day of the manifestation of the Sons of God that is enough the great day of Judgement is at hand so this will set all things right again 2. To try our Faith in more particular Promises The Lord hath promised to provide for the health and credit of his People so far he hath promised for their safety and their daily bread for their maintenance and any earthly Blessing that is good for us Now the Lord will see if we can trust him with our credit as well as for other things Psal. 119. 42. So shall I have wherewith to answer him that reproacheth me for I trust in thy word I say the Lord hath in his Covenant undertaken to preserve a Christian in all his interests and concernments so far as shall be for his glory and our good and so far we receive it And a Christian when he gives up himself to God gives up every thing he hath to God in a way of Consecration to Gods use God is the Guardian of my Body and Soul I give up my Estate and Life that he may watch over me night and day and I give up my name and credit Psal. 31. 20. Thou shalt keep them secretly in a Pavilion from the strife of Tongues that the Lord may take a charge of our Names as well as our Persons and Estates Now the Lord requires a trust in us according to the extent of the Covenant that is to say a waiting a confidence that our lives are not in mans power that he can turn the hearts of men and give you favour in their eyes when it is for his glory and your good Psal. 37. 5 7. Rest in the Lord and wait patiently for him commit thy way unto the Lord trust also in him and he shall bring it to pass There is the trust that is required O many times we seem to lose our Estimation amongst men and to be buried under Calumnies and Reproaches but it will not be long Your Person and Cause may be obscured it may have a Winter night of trouble but a Morning of Resurrection both of Persons and names will come it will be brought forth as the noon day the Lord is able to do this the integrity of your hearts will be made known and you will be absolved by God Our Lord Jesus was a Pattern to us of this
to its natural temper and it is colder afterwards so the Soul returns to its byass and old bent again towards worldly things therefore there must be a constant desire kept up such as enjoy the Grace of God will still need and desire more this is the constant temper of their Souls they are always desiring and longing after Gods Precepts and more Grace to keep his Will 4. In those desires which they seem to have after holiness here is the defect they are not laborious He that longs for Gods Precepts will do his utmost endeavour that he may yield uniform Obedience to God The Scripture placeth much upon the Will. Macarius an ancient practical Writer puts this Question Who are those that have a will to God and Heavenly things and a will to the waters of Life What demonstrations can there be of a will Nothing but constant labour If there be such a will as to set you a work and a desire which makes you diligent Lazy Prayers and feeble Endeavours they do not argue any great strength of desire Alass when a man asketh Grace indifferently and coldly and is almost at an even point whether God hears him or no and doth not seek after that Grace and excites his soul this man hath not a desire because it is not laborious If it be not an operative desire it is but a velleity a will it is not All their Prayers are but the ejaculations of speculative fancy not the products of true Affection for that would be industrious Prov. 21. 25. The desire of the Sloathful killeth for his hands refuse to labour They do not manifest the life and strength of Love in their endeavours that they seem to have in their Prayers Cold Prayer they may put up for Grace that God may make them better and they wish it were better with them and that the Lord would bring them to a greater conformity But these are not laborious desires volens sed nolens they would but they will not that is to say O that I were at such an earthly place and never travel the way to get there So would I had learned such a Lesson yet like a lazy Boy they set not themselves in good earnest to do it They seem to will or wish therefore they are but Wouldings not Willings they do not in good earnest set themselves to get that Grace There is not such an invincible resolution to get through and a serious industry that they may attain those things they seem to long for 5. These wishes and desires which are in Carnal men are not permanent that overcome the desire of other things they will not absolutely set about it to be done whatever it cost them but such desires as are sincere overcome all earthly desires and delights whatever They would have Grace but yet would live as they do It is not such a desire as to controul other things but is controuled by them The desires of Grace is an underling and mastered by the desires of pleasures or profits of the World and other delights Many have a desire but it is easily subdued it is not prevalent Alass there may a faint desire be stirred up by enlightned Conscience and not by a fruit of a renewed Will A dictate of Conscience must be distinguished from a desire of the heart Illuminated Conscience tells them they must grow more holy and heavenly and wish they were so but the heart is not perfectly subdued to God they are directed by their interest they make not this the main and great interest of their lives David when he expresseth his desires mentions it thus Psal. 27. 4. One thing have I desired of the Lord that will I seek after that I may dwell in the house of the Lord all the days of my life that is I will make this my business the chiefest matter of my care But now they that care not whether they have it yea or no this cannot be a desire Phil. 2. 12. We are bid to work out our Salvation mith fear and trembling We must carry on the business of godliness with a great deal of Solicitude but their affections sway them more to other things SERMON XLVI PSALM CXIX Verse 40. Behold I have longed after thy Precepts c. I Come now to a Second Use and that is Use 2. To press us to long after Holiness and Subjection to God Two Motives 1. You shall have these desires granted For a man to have his Will and whatsoever he desires what a happiness is that If his Soul be set upon holy things he shall have what he desires the Lord will not be wanting Prov. 10. 24. The fear of the wicked it shall come upon him but the desire of the Righteous shall be granted The desires of the Righteous are suitable to the constitution and frame of their heart He will grant the desires of their Souls Psal. 10. 17. A man that makes God his hearts delight shall have his hearts desire Psal. 37. 4. Delight thy self in the Lord and he shall give thee the desire of thy heart his business is to maintain Communion with God and his desires will not miscarry 2. When they are granted it shall do you no hurt Prov. 11. 23. The desire of the Righteous is only good but the expectation of the wicked is wrath It is the greatest Judgment to wicked men when God gives them a heart to desire a full affluence of earthly comforts Better to be denyed in mercy than to have our requests granted in anger but Grace will do us no hurt it will not increase our snares and temptations as other things do and therefore can never be given in anger but always in love Well then 1. Fix your desires 2. See they do not abate in you 1. Fix your desires and inlarge them to the full A Carnal man may be a shame to a Godly man because he is carried out so earnestly and with such uniform respect to earthly things 1 Cor. 12. 31. Covet earnestly the best gifts this is a holy Covetousness and a good diversion from that great Sin As the Covetous learn all the Arts of Thriving are always joyning house to house and field to field Isa. 5. 8. So should we add Faith to Faith and Obedience to Obedience Our enjoyments are better and therefore it should not be followed with a slacker hand The more a covetous man hath in the World the more he desires still Should not we forget the things that are behind and reach forth to the things that are before us Still here the Tast increaseth the Appetite like Sea-water that wets the Palate but inflames the Appetite Now shall not we be carried out with a holy Covetousness thus to God See what help and methods of increase they use how their desire carrieth them on in unwearied diligence They rise early sit up late eat the bread of sorrows Psal. 127. 2. and all to heap up a little pelf to themselves
Trust whatever contrariety appeareth in Gods Providence Gods word must bear up our hearts it is as a Pawn till the Deliverance come Gods mercy is the same still his word calleth for Trust the more we trust and hope in his mercy the better for us Psal. 13. 5. I have trusted in thy mercy my Soul shall rejoyce in thy Salvation Psal. 33. 22. Let thy mercy O Lord be upon us as we hope in thee And Psalm 32. 10. He that trusteth in the Lord Mercy shall compass him about The more clear is your claim when you trust your selves with him he is a merciful God and his word saith he will take care for them that fear him 4. All this trust must be set a work in Prayer so doth David and so saith the Word Psal. 50. 15. Call upon me in the day of Trouble I will deliver thee and thou shalt glorifie my Name Ier. 29. 11 12. I know the thoughts that I think towards you saith the Lord thoughts of peace and not of evil to give you an expected end Then shall ye call upon me and ye shall go and pray unto me and I will hearken unto you Ezek. 36. 37. Thus saith the Lord God I will yet for this be enquired of by the House of Israel to do it for them 4. The effectual Application Let thy Mercies come also unto me 1. He beggeth Application unto me also God is every day scattering his Mercies abroad in the world and David would not be left out of Gods Care and blessed Provision but have his share also Esau's words are applicable upon this occasion Gen. 27. 38. Hast thou but one blessing O my Father Bless me even me also When the Earth is full of his goodness beg your share God is the Father of Mercies he hath not the less for bestowing as the Sun hath not less Light for us because others enjoy it with us God doth not wast by giving 2. He beggeth an effectual Application Let thy mercies come unto me the way was blocked up with sins and difficulties yet Mercy could clear all and find access to him or make out its way Let it come to me that is let it be performed or come to pass as it is rendred Iudges 13 12. Now let thy words come to pass to us Heb. Let it come here let it come home to me for my comfort and deliverance David elsewhere saith Psal. 23. 6. Mercy and Goodness shall follow me all my days go after him find him out in his wandrings So Psalm 116. 12. What shall I render to the Lord for all his benefits towards me They found their way to him though shut up with sins and dangers Thus we see how to plead with God for temporal Salvation we must make Grace and nothing but Grace the ground of our hope and this according to the tenor of the word 2. As it is applicable to eternal Salvation and then 1. The ground of all is mercy or pity of the Creatures misery the Lord is not moved to bestow Grace upon Sinners for any goodness that he findeth in them or could foresee in them for he findeth none and could foresee nothing but what was the fruit of his own Grace Rom. 11. 35. Who hath given him first and it shall be recompensed unto him again It is the honour of God to begin all things as the River oweth all to the Fountain the Fountain nothing to the River as none can give him first so none can be profitable unto him for he needeth nothing Acts 17. 25. Neither is worshipped with mens hands as though he needeth any thing seeing he giveth to all life and breath and all things Nay we deserve the contrary to be cast into utter darkness Ezek. 36. 21 22. I do not this for your sakes I had pity for my Names sake which ye have prophaned among the Heathen 1 Pet. 1. 3. Of his abundant goodness he hath begotten us to a lively hope We have not a right notion of mercy unless we admire the plenty of it Eph. 2. 4. God who is rich in mercy for his great love wherewith he loved us when we were dead in trespasses and sins hath quickned us with Christ. There need many mercies from first to last for the saving of a poor sinner their natural misery is great Ezek. 16. 6. When I passed by thee and saw thee polluted in thine own blood I said unto thee when thou wast in thy blood live yea I said unto thee when thou wast in thy blood live Their actual Sins many Ier. 14. 7. Our iniquities testifie against us the way of their recovery by Christ is mysterious Iohn 3. 16. God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life The course taken for satisfying wronged Justice the Application involveth many mercies the renewing of their Natures Titus 3. 5. According to his mercy he saved us by the washing of Regeneration and the renewing of the Holy Ghost The preserving of inherent Grace against temptations forgiving many sins after Conversion Isa. 55. 7. Let the wicked for sake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon The righteous fall seven times a day and riseth up again Prov. 24. 16. The great eternal good things to be bestowed on them Iude 21. Looking for the mercy of our Lord Iesus Christ unto eternal life So that from first to last there is nothing but a concatenation of mercies 2. The Effect Salvation This properly deserveth to be called so we are saved but in part before then from all evils from the greatest evil Hell before we are saved but we may be troubled again now no more sorrow when all opposition is broken and God is all in all and the Church presented as a prey snatched out of the teeth of Lions all former things are done away 3. This dispensed according to the Word Now what doth the Word say when a sinner repenteth all the Iniquities which he hath committed shall be forgotten there is abuse of Mercy noted Deut. 29. 19. If he shall bless himself and say I shall have Peace though I walk in the imagination of my heart I may go on in sin and cry God mercy and there is an end No Mercy issueth out it self for Salvation of men according to the Word these are Conclusions contrary to Grace Iude 4. There are certain men crept in unawares who were before of old ordained to this condemnation ungodly men turning the Grace of our God into Lasciviousness The Principle is true but the Conclusion is false certainly God is merciful there is no end nor measure nor bank nor bottom in his Mercy but throughout the whole Scriptures Mercy is only promised to the Penitent and those that come to God by Christ. Take mercy according to the Word
that live by Faith is Ridiculous to them those that trust in a Promise are Exercised with delay and Distress Heb. 6. 12. Be ye followers of them who through Faith and Patience have inherited the Promises here is matter for Faith and Patience Now they that know no Arm but Flesh no security but a Temporal interest no Happiness but in the things of this Life have them in Derision that look Else-where Use 1. Not to count it strange when this is our Lot to be exercised with Reproaches because of our Trust so was Christ. Psal. 22. 6 7 8. I am a Worm and no Man a Reproach of men and despised of the People all they that see me Laugh me to Scorn they shoot out the Lip and shake the Head saying he trusted in the Lord that he would deliver him Let him deliver him seeing he delighted in him Mat. 27. 39. 40 41 42 43. And they that passed by reviled him Wagging their Heads and saying thou that destroyest the Temple and buildest it in three Days save thy Self if thou be the Son of God come down from the Cross c. If Christ Jesus was mocked for his Trust we should bear it the more Patiently So the People of God 2 Tim. 4. 10. Therefore we both Labour and suffer Reproach because we trust in the living God It is no new thing for the Adversaries of Religion to scorn such as trust in God and rely upon his Promises therefore bears it the more patiently 1. Whether they be upbraidings of our Trust Mat 27. 43. He trusted in God let him deliver him now if he will have him for he said I am the Son of God Job 4. 6. Is not this thy Fear thy Confidence and the uprightness of thy ways thy hope 2. Or insultings over our low and comfortless condition men will tread down the Hedge where they find it low the Psalmist complaineth Psal. 69. 26. They speak to the grief of those whom thou hast wounded pour in Vinegar and Salt where they find a Wound and add Affliction to the Afflicted You will hear bitter words Christ himself was thus exercised Mat 27. 29. Hail King of the Iews to be mocked and scorned we must expect and that men will insult 3. Or whether they be perverse applications of Providence thus Shimei insulted over David in his Distress 2 Sam. 16. 78. Come out thou bloody man thou man of Belial the Lord hath returned upon thee all the Blood of the house of Saul c. So men will say this is for your Rebellion c. Use 2. Since there are two Parties in the World they that Trust and they that Reproach them for their Trust consider in what number you are it is needfull to be far from the disposition of the Seed of the Serpent and not to have your Tongues set on fire of Hell to be far from the disposition of those that are governed by Sense and Carnal Interests 1. It is unmannerly to insult over any in Distress and to Reproach them with their Condition Places blasted with Lightning were accounted Sacred amongst the Heathens because the hand of God had touched them so you should not speak to the grief of those whom God hath wounded but pity them and pray for them if they are fallen into Gods hands 2. It is unchristian to Reproach those that trust in God It is easie to know them who are they that pray that plead Promises that carry not on their hopes by present likelihoods though they have their faults they are for the main strict holy charitable 3. It is dangerous to offend any of Christs little ones and to grieve their Spirits Doct. III. That these Reproaches are grievous to Gods Children and go near their hearts therefore David desires God to appear for him that they may have somewhat to answer them that Reproached him 1. Mans Nature cannot endure Reproach especially a scornful Reproach every man thinketh himself worthy of some Regard 2. Religion encreaseth the sence of it as the Flood increased when the Fountains of the great Deep were broken up and the Windows of Heaven were opened Gen. 7. 11. When the Deep below and Heaven above the Flood was the greater so when Grace and Nature joyn it is very grievous David said Psalm 42. 11. It was a Sword in my Bones when they said where is now thy God these were cutting words to Davids heart 1. It is a dishonour to God and they are sensible of that as well as a Misery to themselves It is a dishonour to his Power as if he could not help to his Love as if he would not to his Truth as if he would fail in the needful time or were fickle and inconstant as if he would desert his friends in Misery to his Holiness as if he favoured wicked men in their evil Courses and formal dead-hearted Services Psal. 50. 21. These things hast thou done and I kept silence thou thoughtest that I was altogether such an one as thy self how can a Soul that loveth God endure this that the Power of God should be lessened or his truth questioned Rabshekah said what confidence is this wherein thou trustest Isa. 36. 4. compared with 18. 19 20. Beware lest Hezekiah perswade you saying the Lord shall deliver us hath any of the Gods of the Heathens delivered his Land out of the hand of the King of Assyria Where are the Gods of Hamath and Arphad where are the Gods of Sepharvaim and have they delivered Samaria out of my hand who are they amongst all the Gods that have delivered their Land out of my hand that the Lord should deliver Jerusalem out of my hand As if the Living God had no more Power than dumb Idols therefore Hezekiah goeth and spreads the Letter before the Lord you touch a godly man to the quick when you strike at Gods honour they have a tender sence and feeling of this 2. It reflects upon the ways of God to bring them out of Request you thought you were one of Gods Darlings you thought no body served God but you this is your Godly Profession your Fasting and Prayer what need such Niceness thus they count his way folly his life madness 3. These Reproaches strike at the Life of Faith and therefore go very near the hearts of Gods Children Trust and Confidence in God it is the Life of their Souls Psal. 3. 2. There is no help for him in God Such Temptations are very catching when he seemeth opposite to them Now our Unbelief put in to make the Temptation stronger there is some visible pretence for what is said Where are the Promises thou talkest of Where the Promises and the Deliverance What have thy Prayers brought from Heaven thou hast called and none answered cried and none hath pity on thee What Profit in serving the Lord and then what followeth after this open Objection Unbelief cometh and whispereth in our Ears do you think those things true the Word speaketh Well then
In its infancy there may be some reliques of Fear in a Christian as Iohn 19. 39. Nicodemus at first came to Iesus by night but a grown Faith counts it no loss of Honour or impeachment of Dignity to become vile for God 4. The eternal Recompence 1 Sam. 2. 30. Those that honour me I will honour 1 Pet. 2. 7 That your faith may be found to praise glory and honour at Christs coming On the other side if we are ashamed of Christ Christ will be ashamed of us for evermore Mark 8. 38. Whosoever therefore shall be ashamed of me and my words in this adulterous and sinful generation of him also shall the Son of man be ashamed when he cometh in the glory of his father with the holy angels The Eagle-eye of Faith can look through all the Pageantry of the World and the Mists and Clouds of Time to the Future state the Judgment that shall be made of things To a Believers eye all the Honour of the World is but a Fancy and vain Appearance a Scene in which a base Fellow acteth the part of a Prince 5. The Judgment of the World is not to be stood upon Why should we desire the applause of the blind ungodly World or make any great matter of their contempt and scorn Shall the scorn of a Fool be more to us than the approbation of God If they slight you who slight God and Christ and their own Salvation why should you be troubled They are incompetent Judges of these things 1 Iohn 3. 1. The world knoweth us not Use. See the strange perversion of Humane Nature Men are ashamed where they should be bold and bold and confident where they should be ashamed they glory in their shame but think it a disgrace to speak of God and own God not before Kings onely but before their Familiars and Companions Be ashamed to be filthy false proud but never be ashamed to go to a Sermon where you may profit in the Ways of God and the Knowledge of his Testimonies to be strict in Conversation to speak reverently of God though scorned by Men. None of God's Servants have reason to be ashamed of their Master SERMON LIII PSAL. CXIX 47. And I will delight my self in thy commandments which I have loved THE Man of God is giving Arguments to inforce his Request That the word of Truth might not be taken utterly out of his mouth 1. He could not bear it because all his Hopes of Felicity were built upon it ver 43. 2. He promiseth constancy of Obedience ver 44. 3. Liberty of Practice ver 45. 4. Liberty of Profession not hindred by Fear or Shame but should be born out with confidence in that Profession 5. He urgeth in the Text with what delight he should carry on the Work of Obedience and I will delight my self in thy commandments which I have loved In which observe 1. His great Pleasure and Contentment is asserted and professed I will delight my self 2. The Object of it in thy commandments 3. The fundamental Reason or bottom Cause of this Delight which I have loved Doct. A gracious heart doth love and delight in the Commandments of God The Godly are described by it Hence David makes it the Character of a Blessed man Psal. 1. 2. His delight is in the law of the Lord and in that law doth he meditate day and night And Psal. 112. 1. Blessed is the man that feareth the Lord and delighteth greatly in his commandments Paul asserts of himself as a comfortable evidence of his Sincerity in the midst of his Infirmities Rom. 7. 22. For I delight in the law of God after the inward man By the inward man he means the renewed part that is pleased with all things that please God if we have such a Delight as is above the Delight of Sense c. I will 1. Explain the Point as it lieth here in the Text. 2. Shew how the Heart is brought to this for corrupt Nature is otherwise affected I. To explain the Point 1. His Pleasure and Contentment is asserted I will delight my self A Christian hath his Joys and Delights but they are pure and chaste they delight in the Lord and in his Word and Ways Phil. 4. 4. Rejoyce in the Lord always and again I say Rejoyce He hath a liberty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but onely in the Lord 1 Cor. 7. 39. not onely may but must it is his Duty Joy is a great part of his Work not our Felicity or Wages onely but our Work also Now I shall prove that all the Pleasures and Delights of the Earth are nothing to the Pleasures and Delights which the Godly do find in God and in an holy Life 1. These Delights are more substantial It is not a superficial Joy that they are delighted withal but a substantial Joy It must needs be so partly because these are better grounded not built upon a mistake and fancy but the highest Warrant and surest Foundation which Mankind can build upon the Word of the Eternal God which can never fail Whereas the Joy that is meerly built upon carnal Delights is built upon a fancy and mistake Both are represented by the Apostle 1 Iohn 2. 17. The world passeth away and the lust thereof but he that doth the will of God abideth for ever If they considered the shortness of their Pleasures and in what a doleful case their Wealth and Honour and fleshly Delights will leave them they would have little list to be merry till they had looked after a more stable Blessedness The World will be soon gone and the Lust and Gust thereof gone also but he that goeth on with the work of Holiness building on the Promise of another World layeth a sure Foundation Partly because they do more intimately affect the Soul Sensual Delights do not go so deep as the Delights of Holiness Psal. 4. 7. Thou hast put gladness in my heart more than in the time when their corn and their wine increased like a soaking Showr that goeth to the Root The other tickleth the Senses poor slight and out-side Comforts that do not fortifie the Heart against distresses much less against the remembrance of our Judge or the fears of an offended God or the serious thoughts of another World For these two Reasons the Joys of a Christian stirred up in him by the Conformity of his Will to the Will of God are solid substantial Joys A wicked Man may be jocund and jovial but he hath not the true Delight they may have more Mirth but the Christian hath the true Joy In the midst of mirth the heart is sorrowful It is easie to be merry but it is not easie to be joyful or to get a substantial Delight 2. These Delights are more Perfective a Man is the better for them Other Delights that please the Flesh feed Corruption but these corroborate and strengthen Graces They are so far from disordering the Mind and leading us to sin that they
of our Interest in Eternal Life They differ in Effects Peace is an Approbation for the present Joy in the holy Ghost a pledge and beginning of that endless Joy we shall have hereafter 2 Cor. 1. 22. Who hath also sealed us and given the earnest of the spirit in our hearts And Rom. 8. 23. We our selves also who have the first-fruits of the spirit even we our selves groan within our selves waiting for the adoption to wit the redemption of our body Both together shew that there is no such solid Comfort as in the obedience of God's Commandments certainly more than in all the Pleasures of Sin yea more than in all the Enjoyments of the World whoever have proved them both will find it so Many have proved the Pleasures of Sin but never yet found what comfort is in mourning for Sin Many have proved the Comforts of the World but never yet proved what is the Joy of a good Conscience and the sweet Pleasure of a godly Conversation 2. There is a particular Experience when born out in the Confession of Truth in the time of tryal A Man that out of love to God's Commands hath endured Troubles and Tryals and hath overcome Temptations will see more cause to love these Commandments and to encrease his Obedience to them than ever before in ordinary Temptations Psal. 19. 11. Moreover by them is thy servant warned and in keeping of them there is a great reward When they see that Divine Truth is like to bear out it self and Man that doth confess it in such cases they feel the excellency of God's Truth and the Power of God sustaining them that confess it therefore embrace heartily the Lord's Commands and take pleasure in his Ways The Lord appealeth to this Experience Micah 2. 7. Do not my words do good to him that walketh uprightly Have not you found the Fruit answerable Therefore the Children of God value and esteem and look upon them as the greatest Means of their Safety and Comfort 6. Because of their love to God they have a value for every thing which cometh from God and leadeth to him Common Mercies point to their Author and their main end is to draw our Affections to him and enable us in his Service but these are apt to be a snare and are used as an Occasion to the Flesh But here is a greater Impression of God on his Word and Laws their use is more eminent to direct us to God therefore are valued above ordinary Comforts Iob 23. 12. I have not gone back from the commandment of his lips I have esteemed the words of his mouth more than my necessary food They are his Commandments therefore dear to us who hath obliged us so much in Christ whose Love they believe and have felt The Word is wholly appointed to maintain the Life of Grace in us Use 1. Is to shew us how to bring our hearts to the obedience of God's Commands 1. Love them if we would keep them Nothing is hard to Love An Esteem will quicken us to the Obedience of them 2. Delight in them for then all goeth on easily Delight sweetneth every thing though in themselves toilsom or tedious as Fowling Hunting Fishing Delight never mindeth Difficulties The reason why the Commands are grievous is want of Love and Delight Use 2. Sheweth of what kind our Obedience must be free and unconstrained when we are not forced to our Duty but do willingly delight in it and the Law that prescribeth it and do bewail our daily failings Many doe some external Works of Obedience but not with an inward delight but out of custom or compulsion God never hath our Heart till he hath our Delight till we willingly abstain from what may displease him and chearfully practise what he requireth of us when it is grateful to obey and all Pleasures to this are nothing worth SERMON LIV. PSAL. CXIX 48. My hands also will I lift up to thy commandments which I have loved and I will meditate in thy statutes IN the Morning we opened one Profession of David's Respect to the Word of God now follows another He would employ all his Faculties about the Commandments of God which is his last Argument His Mind for here is Meditation promised his Heart for here is Love asserted his Tongue for that is his original Request which occasioned all these Professions and here his Hands his Life My hands also will I lift up c. Observe 1. The Ground or Cause of his Respect to the Commandments of God in that Clause Which I have loved 2. A double Effect I will lift up my hands to thy commandments and I will meditate in thy statutes 1. Lifting up the Palms or Hands is a Phrase of various use 1. For Praying Psal. 28. 2. Hear the voice of my supplications when I cry unto thee when I lift up my hands towards thy holy oracle Lam. 2. 19. Lift up thy hands towards him for the life of thy young children c. Hab. 3. 10. The deep uttered his voice and lift up his hands on high Thence the Apostle 1 Tim. 2. 8. I will therefore that men pray every where lifting up holy hands without wrath and doubting 2. For Blessing others Aaron lift up his hands towards the people and blessed them Or for Praising or Blessing God Psal. 134. 2. Lift up your hands in the sanctuary and bless the Lord. So Psal. 63. 4. Thus will I bless thee while I live I will lift up my hands in thy name 3. For Swearing or Vowing Gen. 22. 14. I have lift up my hand to the most high God that is sworn So Rev. 10. 5. The Angel lift up his hand and swore So of God Psal. 106. 26. Therefore he lifted up his hand against them to overthrow them in the wilderness that is swore they should not enter into his rest 4. For setting about any Action especially of weight Gen. 41. 22. Without thee shall no man lift up his hand that is attempt or do any thing So Psal. 10. 12. Arise O Lord lift up thine hand forget not the poor that is Set to thine active hand for their assistance So Heb. 12. 12. Lift up the hands that hang down and the feeble knees that is Set actively and vigorously about the Christian Task To this Rank may be also referred what is said Mat. 6. 3. Let not thy left hand know what thy right hand doth The Hand is the Instrument of Action Now all these Sences might be applied to the present Place 1. Praying for God's Grace to perform them 2. Blessing God as we do for our daily food giving thanks for them 3. Vowing or promising under an Oath a constant Obedience to them But the Commandments are not the proper Object to which the Acts of Praying Blessing Swearing are directed but God It is not I will lift up my hand to God but thy commandments We ought indeed to bless God and praise God for the Blessings we receive by his
necessary 1. To know the Mind of God and understand our Duty A superficial Knowledge hath no efficacy and hold upon us therefore by deep Meditation Search and Study we come to be more thorowly acquainted with the Mind of God revealed in his Word We are bidden Prov. 2. 4. to dig for knowledge as for silver Mines do not lie in the surface but in the bowels of the earth Every day we should get more knowledge Rom. 12. 2. Be ye transformed by the renewing of your minds that ye may prove what is the good and acceptable and perfect will of God And Ephes. 5. 17. Be not unwise but understanding what the will of the Lord is Now we cannot know this without a serious search and enquiry into the Rule of Duty There must be an accurate search Spiritual Knowledge will not drop into our mouths There are many Clouds of Ignorance and Folly that yet hover in the Minds of Men and they are dispelled more and more by a sound study of the Scriptures 2. To keep up a fresh Remembrance of our Duty Oblivion and Inconsideration is a kind of Ignorance for the time Though we habitually know a thing yet we do not actually know a thing till we consider of it Eccles. 5. 1. They consider not that they do evil So Hosea 7. 2. They consider not in their hearts that I remember all their wickedness That which we consider is always before us but that which we consider not is forgotten laid by and the Notions which we have about them are as it were laid asleep they work not But now frequent Meditation keepeth these things alive 3. Meditation is necessary to enkindle our Affections Affections are stirred by Thoughts as Thoughts by Objects The Truth cannot come home to our Hearts till we think of it again and again We have no other natural way to raise Affection and we must not think that Grace worketh like a Charm in a way contrary to the instituted Order of Nature No the Heart of Man must be besieged with frequent and powerful Thoughts before it will yield to God and give entertainment to his Truth and Ways There is no coming at the Heart but by the Mind and the Mind must be serious in what it represents to gain the Heart that is we must meditate The Devil watcheth our Postures he seeketh to catch these thoughts out of our Mind as soon as he seeth that we begin to be serious Mat. 13. 19. 4. Meditation is necessary to shew our Love I will lift up my hands also to thy commandments which I have loved and I will meditate in thy statutes Psal. 1. 2. His delight is in the law of the Lord and in his law doth he meditate day and night Psal. 119. 47. And I will delight my self in thy commandments which I have loved The Mind will muse upon what we love as Thoughts stir Affections so Affections stir up Thoughts for in all Moral things there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pleasing Object will be much revolved in our mind and frequently thought of The Use is for Direction to us When you have heard the Word remember what you hear and apply it to your selves by serious inculcative Thoughts So when you read the Word do not onely understand it but think of it again and again Deut. 32. 46. Set your hearts to all the words which I testifie among you this day saith Moses to the Israelites So Christ Luke 9. 44. Let these sayings sink into your hearts Truths never go to the quick of the Affections but by serious and ponderous Thoughts You will not lift up your Hands till the Truth sink into the Heart You read Chapters hear Sermon after Sermon they do not stir you or it is but a little for a fit like a Man that hath been a little warming himself by the Fire and goeth away and is colder than he was before Oh Christian this Means is not to be neglected no more than Reading and Hearing because of its great use both for first Conversion and continual Quickening 1. For first Conversion A Man cometh to himself by serious Thoughts of those great and important Truths which are delivered in the Word of God Luke 15. 17. And when he came to himself he said c. Psal. 22. 27. All the ends of the world shall remember and turn unto the Lord. Psal. 119. 59. I thought on my ways and turned my feet unto thy testimonies 2. For continual Quickening Musing maketh the Fire burn The greatest things will not move us if we do not think of them Rom. 8. 31. What shall we then say to these things If God be for us who can be against us Job 5. 27. Lo this we have searched so it is hear it and know thou it for thy good The benefit of sound Doctrine consists in the application thereof by the Hearers When Men have spent their time and strength to find a good Lesson for us shall not we think of it SERMON LV. PSAL. CXIX 49. Remember thy word unto thy servant upon which thou hast caused me to hope IN the Words Observe 1. His Prayer and humble Petition to God Remember thy word God is said to remember when he doth declare by the Effect that he doth remember He sometimes seemingly forgets his promise that is to appearance carrieth himself as one that doth forget 2. His Argument is taken 1. From his Interest Thy servant 2. From his Trust and Hope which is expressed 1. As warranted 2. As caused 1. As warranted by his Word that gave him ground of Hope and Comfort 2. As caused by his Influence upon which thou hast caused me to hope The Word his Warrant the Spirit his Anchor Would God raise up such an Hope meerly to defeat it The Word concurred to this Hope as it offered 1. A Command to believe 2. The Promise of the Eternal and Immutable God to build upon The Influence of his Grace concurred for he that maketh the Offer in the Word doth also work Faith in the Believer and inclineth his Heart to apply the Promise and trust in it for faith is the gift of God Ephes. 2. 8. In short here is a Promise believed and pleaded and both confirm our Faith in the fulfilling and granting of it Doct. That Believers may humbly challenge God upon his Word and seek the full performance of what he hath promised This Point that it may be managed with respect to this Text I shall give you these Considerations 1. That God delighteth to promise Mercy before he accomplish it Which sheweth these things 1. His abundant Love God's Heart is so kindly affected to his People that he cannot stay till the accomplishment of things but he must tell us aforehand what he meaneth to do for us Isa. 42. 9. Before they spring forth I will tell you of them Long before there was any sight of such things or means that might produce them So that his Promise is an eruption
11. It is spoken to them who have high thoughts of their Troubles low thoughts of God's Comforts 4. Uncertainty in Religion Principles must be fixed before they can be improved and we can feel their influence and Power But People will be making Essays and try this and try that God's grounds of Comfort are immutably fixed God will not change his Gospel-Laws for thy sake and therefore unless we would have a Mountebanks Cure we must stand to them Ier. 6. 16. Thus saith the Lord Stand ye in the ways and see and ask for the old paths where is the good way and walk therein and ye shall find rest for your souls When we have tried all we must come home at length to these things and our uncertainty in Religion will be none of the meanest causes of our Troubles 5. They look to Means and their natural Operation and neglect God And God onely will be known to be the God of all Comfort 2 Cor. 1. 3 4. Blessed be God even the father of our Lord Iesus Christ the father of mercies and the God of all comforts who comforteth us in all our tribulation Use 3. Is to exhort us 1. To prize and esteem the Scriptures and consult with them often There you have the Knowledge of God who is best worth our knowing and the way how we may come to enjoy him wherein our Happiness lieth It is a petty Wisdom to be able to gather Riches manage your Business in the World ordinary Learning is a good Ornament but this is the excellent deep and profound Learning to know how to be saved What is it I press you to know the Course of the Heavens to number the Orbs and the Stars in them to measure their Circumference and reckon their Motions and not to know him that sits in the Circle of them nor know how to inhabit and dwell there Oh how should this commend the Word of God to us where Eternal Life is discovered and the way how to get it Other Writings and Discourses may tickle the Fancy with pleasing Eloquence but that Delight is vanishing like a Musicians voice Other Writings may represent some petty and momentany advantage but time will put an end to that so that within a little while the advantage of all the Books in the World will be gone but the Scriptures that tell us of Eternal Life and Death their Effects will abide for ever Psal. 119. 96. I have seen an end of all perfections but thy commandments are exceeding broad When Heaven and Earth pass away this will not pass that is the Effects will abide in Heaven and Hell Know ye not that your Souls were created for Eternity and that they will eternally survive all these present things and shall your Thoughts Projects and Designs be confined within the narrow bounds of Time Oh no let your Affections be to that Book that will teach you to live well for ever in comparison of which all Earthly Felicity is lighter than Vanity 2. Be diligent in the Hearing Reading Meditating on those things that are contained there The Earth is the fruitful Mother of all Herbs and Plants but yet it must be tilled ploughed harrowed and dressed or else it bringeth forth little Fruit. The Scripture containeth all the grounds of Hope Comfort and Happiness the onely Remedy of Sin and Misery our Rule to walk by till our Blessedness be perfected but we have little benefit by it unless it be improved by diligent Meditation Psal. 1. 2. His delight is in the law of the Lord and in that Law doth he meditate day and night This must be your chief Delight and you must be versed therein upon all Occasions Psal. 119. 97. Oh how love I thy Law it is my meditation all the day when we love it and prize it it will be so for our Thoughts cannot be kept off from what we love and delight in 3. Reader hear meditate with a Spirit of Application and an aime of Profit Iob 5. 27. Hear it and know thou it for thy good as the Rule of your Actions and the Charter of your Hopes Rom. 8. 31. What shall we then say to these things That you may grow better and wiser and may have more advantages in your Heavenly progress take home your Portion of the Bread of Life and turn it into the Seed of your Life It is not enough to seek Truth in the Scriptures but you must seek Life in the Scriptures it is not an Object onely to satisfy your Understandings with the Contemplation of Truth but your Hearts with the enjoyment of Life and therefore you must not onely bring your Judgment to find the light of Truth but your Affections to embrace the goodness of Life offered Think not ye have found all when you have found Truth and learned it No except you find Life there you have missed the best Treasure you must bring your Understandings and Affections to them and not depart till both return full SERMON LVII PSAL. CXIX 51. The proud have had me greatly in derision yet have I not declined from thy law IN these Words are 1. David's Temptation 2. His Constancy and Perseverance in his Duty notwithstanding that Temptation 1. In the Temptation observe 1. The Persons from whom the Temptation did arise the Proud The wicked are called so for two Reasons 1. Because either they despise God and contemn his Wayes which is the greatest Pride that can fall upon the heart of a Reasonable Creature Rom. 1. 30. haters of God despitefull proud 2. Or else because they are drunk with worldly Felicity In the general Scoffing cometh from Pride What is Prov. 3. 34. He scorneth the scorners and giveth grace to the lowly is Iam. 4. 6. He resisteth the proud and giveth grace to the humble 2. Observe the Kind or Nature of the Temptation he was had in derision This may be supposed either for Dependance on God's Promises or for Obedience to his Precepts Atheistical Men that wholly look to the pleasing of the Flesh and the Interest of the present World make a mock of both We have instances of both in Scripture 1. They make a mock of relyance upon God when we are in distress think it ridiculous to talk of relief from Heaven when Earthly Power faileth Psal. 22. 7 8. They laugh me to scorn saying He trusted in the Lord. The great Promise of Christ's coming is flouted at by those Mockers 2 Pet. 3. 3 4. There shall come in the last days mockers walking after their own lusts and saying Where is the promise of his coming for since the fathers fell asleep all things continue as they were from the Creation Such Scoffers are in all Ages but now they overflow These latter times are the dregs of Christianity in which such kind of Men are more rife then the serious Worshippers of Christ. At the first Promulgation of the Gospel while Truths were new and the Exercises of Christian Religion lively and serious
and great Concord among the Professors of the Gospel they were rare and unfrequent Before Mens Senses were benummed with the frequent Experiences of God's Power and the customary Use of Religious Duties and the Notions of God were fresh and active upon their Hearts they were not heard of but when the Profession of Christianity grew into a form and National Interest and men fell into it by the chance of their Birth rather then their own choice and rational Conviction the Church was pestered with this kind of Cattel But especially are they rife among us when men are grown weary of the Name of Christ and the ancient Severity and Strictness of Religion is much lost and the memory of those Miracles and wonderfull Effects by which our Religion was once Confirmed almost worn out or else questioned and impugned by subtle Wits and Men of a prostituted Conscience Therefore now are many Mockers and Atheistical Spirits every where who ask where is the promise of his coming question all and think that there are none but a few credulous Fools that depend upon the Hopes of the Gospel 2. Their Obedience to his Precepts And so whosoever will be true to his Religion and live according to his Baptismal Vow is set up for a sign of contradiction to be spoken against It is supposed the mocking by the Heathen of the Iews is intended in these words Lam. 4. 15. Depart ye it is unclean depart depart touch not when they fled away and wandred The Words are somewhat obscure but some judicious Interpreters understand them of the detestation of the Iewish Religion their Circumcision their Sabbaths c. But however that be certainly the Children of God are often mocked for their strict Obedience as well as their Faith 3. Observe the Degree greatly The Word noteth continually the Septuagint translate it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulgar Latine by usque valde and usque longe They derided him with all possible bitterness and â—…y by day they had their Scoffs for him so that it was both a grievous and a perpetual Temptation 2. His Constancy and Perseverance in the Duty that is set forth 1. By the Rule in the Word thy Law If we have God's Law to justify our Practice it is no matter who condemneth it we have God's Warrant to set against man's Censure It must be God's Way wherein we seek to be approved otherwise our Reproach is justly deserved if it be for Obstinacy in our own Fancies 2. The firmness and strictness of his Adherence I have not declined The Word signifies either to turn aside or to turn back Sometimes it is put for turning aside to the right hand or to the left as Deuter. 17. 11. Thou shalt not decline from the way which they shall shew to thee to the right hand or to the left Sometimes for turning back Iob 23. 11. My feet have held his steps his way have I kept and not declined neither have I gone back from the commandment of his lips As it is taken for turning aside it noteth errour and wandring as it is taken for turning back it noteth Apostasie and Defection Now David meaneth that he had neither declined in whole nor in part understand it of his Faith all their Scoffs and bitter Sarcasmes did not discourage him or tempt him to forsake his hold or let goe the Comfort of the Promise Understand it of his Obedience he still closely cleaved to God's way A Declining implyeth an Inclining first Well then David did not onely keep from open Apostasie but from declining or turning aside in the least to any hand Testimonies we have of his Integrity in Scripture 1 Kings 14. 8. David kept my commandment and followed me with all his heart to doe onely that which was right in my sight His great Blemish is mentioned elsewhere 1 Kings 15. 5. David did that which was right in the eyes of the Lord and turned not aside from any thing which he commanded him all the days of his life save onely in the matter of Uriah the Hittite However the Derision of his Enemies made him not to warpe Doct. That a Christian should not suffer himself to be flouted out of his Religion either in whole or in part Or No Scorn and Contempt cast upon us should draw us from our Obedience to God In the managing of it observe 1. That an Holy Life is apt to be made a Scorn by Carnal men 2. That this as it is an usual so a grievous Temptation 3. That yet this should not move us either to open Defection or partial declining I. That an Holy Life is apt to be made a Scorn by Carnal Men and they that abstaine from Iniquity are as Owles among their Neighbours the Wonder and the Reproach of all that are about them To evidence this I shall give you an account of some of the Scorns which are cast upon Religion with the Reasons of them 1. Some of the Scorns are these 1. Seriousness in Religion is counted Mopishness and Melancholy When men will not slant it and rant it and please the Flesh as others doe but take time for Meditation and Prayer and Praise then they are Mopish 2. Self-denial when upon Hopes of the World to come they grow dead to present Interests and can hazard them for God and can forsake all for a naked Christ the World thinketh this humorous Folly To doe all things by the Prescript of the Word and live upon the Hopes of an unseen World is by them that would accommodate themselves to present Interests counted Madness 3. Zeale in a good Cause is in it self a good thing Gal. 4. 18. It is good to be zealously affected always in a good thing but the World is wont to call Good Evil. As Astronomers call the glorious Stars by horrid Names the Serpent the Dragon's Taile the greater or lesser Bear the Dog-star so the World is grosly guilty of Misnaming God will not be served in a cold and careless fashion See Rom. 12. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fervent in spirit serving the Lord. But this will not suit with that lazy and dull pace which is called Temper and Moderation in the World 4. Holy Singularity as Noah was an Upright Man in a corrupt Age Gen. 6. 9. Noah walked with God And we are bidden not to conform our selves to this world Rom. 12. 2. Now because they would have none to upbraid them in their sins and to part ways and the number of the Godly is fewer they count it a Factious Singularity in them that walk contrary to the course of the World and the stream of common Examples 5. Fervour of Devotion and earnest conversing with God in humble Prayers is call'd Imposture and Enthusiasm The World who are wholly sunk in Flesh and Matter are little acquainted with these Elevations and Inlargements of the Spirit think all to be Imposture and Enthusiasm And though praying by the Spirit be a great Priviledge Iude 20.
confirmed 2. Love to God increased 3. Hope made more lively Now these Providences of God suited to his Word comforted David had more power and force to confirm and increase these Graces then all their Atheistical Scoffs to shake them for he concluded from these Instances that though the Wicked flourish they shall perish and though the Godly be afflicted they shall be rewarded and so his Faith and Hope and Love to God and Adherence to his Wayes was much incouraged Comfort is sometimes spoken of in Scripture as an Impression of the Comforting Spirit sometimes as a result from an Act of our Meditation as here I comforted my self These things are not contrary but subordinate It is our Duty to meditate on God's Word and Providence and God blesseth it by the Influence of his Grace and the Spirit may be said to comfort us and we also may be said to comfort our selves Doctr. That the Remembrance of Gods former dealings with his People and their Enemies in all Ages is a great Relief in distress The Man of God is here represented as lying under the Scorns and Oppressions of the Wicked What did he doe to relieve himself I remembred thy Iudgments of old and have comforted my self So elsewhere this was his Practice Psal. 77. 5. I considered the days of old the years of ancient times again in the 11 and 12 Verses I will remember the works of the Lord surely I will remember thy works of old I will meditate also of all thy works and talk of thy doings Yet again Psal. 143. 5. I remember the days of old I meditate on all thy works I muse on the works of thy hands Thus did David often consider with what Equity and Righteousness with what Power and Goodness God carried on the work of his Providence toward his People of old The like he presseth on others Psal. 105. 5. Remember the marvellous works which he hath done his wonders and the Iudgments of his mouth Surely it is our Duty and it will be our Comfort and Reliefe I shall dispatch the Point in these Considerations 1. That there is a Righteous God that governeth the World All things are not hurled up and down by Chance as if the Benefit we receive were onely a good hit and the Misery a meer misfortune No all things are ordered by a Powerfull Wise and Just God his Word doth not onely discover this to us but his Works Psal. 58. 11. So that a man shall say Verily there is a reward for the Righteous verily there is a God that judgeth the Earth That is many times there are such Providences that all that behold them shall see and say that Godliness and Holiness are matters of Advantage and Benefit in this World abstracted from the Rewards to come and so an infallible Evidence that the World is not governed by Chance but administred by an Almighty All-wise and most Just Providence So elsewhere Psalm 9. 16. The Lord is known by the Iudgments which he executeth By some eminent Instances God sheweth himself to be the Judge of the World and keepeth a Petty Sessions before the day of General Assizes Upon this account the Saints beg the Lord to take off the Vaile from his Providence and to appear in protecting and delivering his Children and punishing their Adversaries Psalm 94. 1 2. O thou Iudge of the Earth shew thy self He is the Supreme Governour of the World to whom it belongeth to doe right 2. This Righteous God hath made a Law according to which he will govern and established it as the Rule of Commerce between him and his Creatures The Precept is the Rule of our Duty the Sanction is the Rule of his Proceedings so that by this Law we know what we must doe and what we may expect from him Man is not made to be lawless and ungoverned but hath a Conscience of Good and Evil for without the knowledge of God's Will we cannot obey him nor can we know his Will unless it be some way or other revealed No Man in his wits can expect that God should speak to us immediately and by Oracle we cannot endure his Voice nor can we see him and live Therefore he revealed his Mind by the Light of Nature and by Scripture which giveth us a clearer and more perfect Knowledge of his Will Certainly those that live under that Dispensation must expect that God will deale with them according to the Tenour of it The Apostle telleth us Rom. 2. 12. As many as have sinned without the Law shall perish without the Law and as many as have sinned in the Law shall be judged by the Law God hath been explicite and clear with them to tell them what they should doe and what they should expect 3. In the Course of his Dispensations he hath shewed from the beginning of the World unto this day that he is not unmindfull of this Law that the observance of this Rule bringeth suitable Blessings and the Violation of it the threatned Judgments Rom. 1. 18. The wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men The Impious and the Unrighteous are breakers of either Table and the Wrath of God is denounced and executed upon both if there be any notorious Violation of either For in the day of God's Patience he is not quick and severe upon the World Heb. 2. 2. every Transgression and Disobedience received a just Recompence of Reward thereby his Word is owned Execution we say is the Life of the Law it is but Words without it and can neither be a ground of sufficient Hope in the Promises nor Fear in the Comminations When Punishments are inflicted it striketh a greater terrour when the Offenders are punished the Observers rewarded then it is a sure Rule of Commerce between us and God 4. That the Remembrance of the most Illustrious Examples of his Justice Power and Goodness should comfort us though we do not perfectly feel the Effects of his Righteous Government 1. I will prove we are apt to suspect God's Righteous Administrations when we see not the Effects of it when the Godly are oppressed with divers Calamities and the Wicked live a life of pomp and ease flourishing in Prosperity and Power according to their own hearts desire they are apt to think that God taketh no care of Worldly Affairs or were indifferent to Good and Evil as those profane Atheists Mal. 2. 17. Every one that doth evil is good in the sight of the Lord and he delighteth in him or where is the God of Iudgment as if God took pleasure in Wicked men and were no impartial Judge or had no Providence at all or hand in the Government of the World Temptations to Atheism begin ordinarily at the matter of God's Providence First Men carve out a Providence of their own that God loveth none but whom he dealeth kindly with in the matters of the World and if his Dispensations be cross to their apprehensions
Goodness and they are made to be remembred as it after followeth there he is ready to doe the like Works when his Church standeth in need thereof Now they must be sought out for there is more hid Treasure and Excellency in them then doth at first appear he that would reape the Use and Benefit of them should take Pleasure to search out matter of Praise for God and Trust for himself Of all other study this is the most worthy Exercise and Employment of Godly men to study and find out the Works of God in all their purposes and designs there is more pleasure in such Meditations then in all other the most sensual Divertisements 3. The End is to be strengthened and confirmed in the way of our Duty in Dependance upon God and Adherence to him or that Faith may be strengthened in a day of Affliction and our Hearts incouraged in cleaving to the Ways of God 1. Dependance upon God which implyeth a committing our selves to his Power a submitting our selves to his Will and a waiting his leisure all these are in Trust and all these are encouraged by remembring his Judgments of old 1. Committing our selves to his Power is Trust and Dependance Our God is able to deliver us from the fiery Furnace Dan. 3. 17. Rom. 4. 21. Being fully perswaded that what he had promised he was able also to perform Now this is abundantly seen in his Judgments of old Isai. 51. 9. Awake awake put on strength O arm of the Lord awake as in the ancient days in the generations of old Art not thou he which hath cut Rahab and wounded the Dragon which hast dried the Sea and the waters of the great deep If God will but take to himself his great Power and bestir himself as in ancient days what should a Believer fear 2. Submitting our selves to God's Will is a great Act of Dependance submitting before the Event Now how may a Believer acquiesce in God's Providence and injoy a quiet Repose of Heart he knoweth not what God will doe with him but this he knoweth he hath to doe with a good God who is not wont to forsake those that depend upon him he hath Wisedom and Goodness enough to deliver us or to make our Troubles profitable to us Now his Judgments of old do much help to breed this composedness of Mind Psal. 9. 10. They that know thy Name will put their trust in thee for thou Lord hast not forsaken them that seek thee they that know any thing of God's wont and have learned from others or experimented themselves or by searching into the Records of Time have found with what Wisedom and Power Justice and Mercy God governeth the World will be firmly grounded in their Trust and Reliance on thee without applying themselves to any of the sinfull aides or policies of the World for succour or troubling themselves about success for God never forsook any Godly man in his Distress that by Prayer and Faith made his humble and constant Applications to him 3. If you take in the third thing tarrying or waiting God's leisure for he that believeth will not make haste Isai. 26. 16. God will tarry to try his People to observe his Enemies till their Sins are full and tarry to bring about his Providences in the best time 1 Pet. 5. 6. Humble your selves therefore under the mighty hand of God that he may exalt you i. e. deliver you in due time It may be he will not at all afford temporal Deliverance but will refer it to the time when he will judge the world in Righteousness Acts 17. 31. Now what will relieve the Soul ingage it to waite his Judgments of old at the long-run the good Cause hath prevailed the suppressed Truth hath got up the buried Christ hath risen again and after labours and patience the Fruit sown hath been reaped therefore in due time he will look upon our Afflictions in the Sanctuary we understand the end of things The beginnings are troublesome but the end is Peace 2. Adherence to God this followeth necessarily from the former for Dependance begets Observance Till a Man trusts God he can never be true to him for the evil heart of unbelief will draw us from the living God Heb. 3. 12. but if we can depend upon him Temptations have lost their force The great Cause of all Defection is the desire of some present sensible Benefit and we cannot tarry God's leisure nor wait for his help in the way of our Duty Now if God's People of old have trusted and were never confounded it is a great engagement in the way of his Judgments to wait for him without miscarrying A Case of Conscience may be propounded How could David be comforted by God's Judgments for it seemeth a barbarous thing to delight in the destruction of any it is said Prov. 17. 5. He that is glad of calamities shall not be unpunished Answ. 1. It must be remembred that Judgment implies both parts of God's Righteous Dispensation the Deliverance of the Godly and the Punishment of the Wicked Now in the first sense there is no ground of scruple for it is said Psal. 94. 15. Iudgment shall return to Righteousness the sufferings of good men shall be turned into the greatest advantages as the context sheweth that God will not cast off his People but Judgment shall return unto Righteousness 2. Judgment as it signifieth Punishment of the Wicked may yet be a Comfort not as it importeth the Calamity of any but either 1. When the Wicked is punished the snare and allurement to Sin is taken away which is the Hope of Impunity for by their Punishments we see it is dangerous to sin against God Isai. 26. 9. When thy Iudgments are abroad in the Earth the Inhabitants of the world will learn Righteousness the Snare is removed from many a Soul 2. Their Derision and Mockage of Godliness ceaseth they do no longer vex and pierce the Souls of the Godly saying Aha aha Psal. 40. 15. It is as a wound to their heart when they say where is your God Psal. 42. 10. 3. The Impediments and Hindrances of worshipping and serving God are taken away when the Nettles are rooted up the Corn hath the more room to grow 4. Opportunity of molesting God's Servants is taken away and afflicting the Church by their Oppressions and so way is made for the enlarging of Christ's Kingdome 5. As God's Justice is manifested Prov. 11. 10. When it goeth well with the Righteous the City rejoyceth but when the Wicked perish there is shouting Psal. 52. 6. The Righteous also shall see and fear and shall laugh at him Loe this is the man that made not God his portion Rev. 18. 20. Rejoyce over Babylon ye holy Apostles and Prophets for God hath avenged you on her when the Word of God is fulfilled surely then we may rejoyce that his Justice and Truth are cleared SERMON LIX PSAL. CXIX 53. Horrour hath taken hold of me because
in a dark place 2 Pet. 1. 19. The love of the World will misleade us our own Reason will often leave us comfortless the Examples of the best are defective but the Word of God will give comfortable Direction to all that follow the direction of it under all their Crosses Confusions and Difficulties Psal. 119. 105. Thy word is a Light unto my feet and a Lanthorn to my paths Light is comfortable it is no small satisfaction that I am in God's way and have his Word for my Warrant 3. It propoundeth the Examples of their Country-men and sets forth their Heroical Acts and encourageth us to imitate their Fortitude and Self-denyal Heb. 6. 12. Be followers of them who through Faith and Patience inherit the Promises many things are to be done and suffered before we attain the end Now it is a great Comfort to trace the footsteps of the Saints all along in the Way in which we go Heb. 12. 1. Wherefore seeing we are compassed about with so great a cloud of Witnesses let us lay aside every weight and the sin which doth so easily beset us and let us run with patience the race that is set before us If God did call us to walk in an untrodden Path it might be cumbersome and solitary now it is very obliging and encouraging to consider in what way they have been brought to Heaven before us 4. It hath many seasonable Cordials against fainting by the way Alas when we are in deep pressures our hearts are apt to sink but the Word assureth us that we shall have all things necessary for us that our Heavenly Father seeth what is best for us and that if we faithfully wait upon him our Afflictions and Rubs in the way shall be a means to bring us to our Journeys end 2 Cor. 4. 17. Our light Affliction that is but for a moment worketh for us a far more exceeding and eternal weight of Glory and that for the present our Tryals are not inconsistent with his Love 2. On the Believers part there are Reasons of this Comfort and Rejoycing 1. There needeth a spiritual Frame of heart for a carnal Man's Rejoycings and Relishes are suitable to the Constitution of his Mind Rom. 8. 5. They that are after the Flesh do mind the things of the Flesh and they that are after the Spirit the things of the Spirit It is an infallible Rule to the worlds End every one cannot say thy Statutes are my Songs no they must have other Solaces and a Man's temper is more discerned by his Solaces than by any thing else they that have not purged their Tast from the dreggs of Sense the trash of the Flesh-pots of Egypt will ever be pleasing to them in the heavenly Pilgrimage and being inveigled with the baits of the Flesh the Promises are like withered Flowers to them or as dry Chips it is the spiritual Heart that is refreshed with spiritual Songs 2. This Word must be received by Faith for it is Faith that enliveneth our Notions of things and maketh them work with us Heb. 11. 13. These all dyed in Faith not having received the Promises but having seen them afar off and were perswaded of them and embraced them and confessed that they were Strangers and Pilgrims upon the Earth our Affections follow Perswasion 1 Pet. 1. 8. Whom having not seen we love in whom though now ye see him not yet believing ye rejoyce with Ioy unspeakable and full of Glory Rom. 15. 13. Now the God of Hope fill ye with all Ioy and Peace in believing 3. This Word must be improved by Reading Hearing but especially by Meditation and Singing 1. Meditation when it is sweet and lively stirreth this Joy Delight begets Meditation and Meditation begets Delight There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in moral as well as natural Things Psal. 1. 2. His delight is in the Law of the Lord and in his Law doth he meditate day and night And Psal. 119. 97. Oh how love I thy Law it is my Meditation day and night And vers 15 16. I will meditate in thy Precepts and have respect unto thy ways I will delight my self in thy Statutes I will not forget thy words These follow one another Affections are not excited but by deep and pondering thoughts 2. By singing Psalms we draw forth this Delight Col. 3. 16. Let the word of God dwell in you richly in all wisdome teaching and admonishing one another in Psalms and Hymns and spiritual Songs singing with grace in your hearts to the Lord. Eph. 5. 18 19. Be not drunk with wine wherein is excess but be filled with the Spirit speaking to your selves in Psalms and Hymns and spiritual Songs singing and making melody in your heart to the Lord. Drunkards when filled with the spirit of Wine sing wanton Songs and those who are filled with the wine of the Spirit will praise God with spiritual Songs This is a Duty of importance a delightfully way of being instructed by our Refreshment God would give us strength but this is neglected or cursorily performed by Christians We will complain of the want of a Spirit in Prayer we should do so in singing coldness in this holy Exercise argueth a deadness of Faith and a coldness in true Religion We should express our Joy this way 4. Above all this Comfort is found in ready Practice and Obedience There is a Comfort I confess in Speculation but not so deep and intimate as in Practice The one is but a Tast inviting to the other which giveth us a fuller draught The bare Contemplation and view of any concerning and weighty Truth is very ravishing to those that bend their minds to Knowledge Prov. 24. 13 14. My Son eate thou honey because it is good and the honey-comb which is sweet to thy tast So shall the knowledge of Wisdome be to thy Soul Every Truth is Objectum Intellectus much more divine Truth but now in Practice the Impression is doubled We get Comfort and joy raised in our Consciences our Lives and Light do not jarre we are at full quiet in our Minds apprehending our selves to be in God's way Psal. 119. 14. I have rejoyced in the way of thy Testimonies as much as in all Riches Use 1. To shew you that the People of God need not envy the Wicked for their Delights and Pleasures they have chaster and sweeter Delights God's Statutes are their Songs Where the Heart is spiritual they can find Delight enough in the Word both as their Charter and their Rule and need not turn aside â—…o vain Mirth a portion in the Promises will yield Pleasure enough vers 111. Thy Testimonies have I taken as an heritage for ever for they are the rejoycing of my heart 2. To reprove those that reckon these things a Burthen the holy talking of Heaven and Godliness maketh worldly Men ever heavy and out of humour it is not their Delight but it should not be so with the Children of God A Child of
if you believed there were no God could you be more neglectfull of God and careless and mindless of heavenly things than you are now your Transgressions speak louder than your Professions in the Eye of an understanding Believer Psal. 36. 1. The Transgression of the wicked saith within his heart that there is no fear of God before his eyes Practice belies Profession Tit. 1. 16. They profess that they know God but in works they deny him Cold and dead Opinions are easily taken up and men talk by rote one after another yea and study to defend them and yet count God an Idol Denial in Works is the strongest way of Denial for Actions are more weighty and deliberate than Speeches 2. There is a threefold Remembrance of God for practical uses 1. There is a constant Remembrance we should carry the thoughts of God along with us to all our Businesses and Affairs and ever walk as in his Eye and Presence Prov. 23. 17. Be thou in the fear of the Lord all the day long not onely in Prayer but at all times in all our other occasions Some Graces like the Lungs are always in use so Psal. 16. 8. I have set the Lord always before me He that liveth always as in the sight of God cannot be so secure and sensless as others are A drowsie unattentive mind is easily deceived into sin but he that doth often remember God his Conscience is kept waking for he is all Eye and seeth all things all Hand and toucheth all things all Foot and walketh every where all Ear and heareth all things Sic agamus cum hominibus tanquam Deus videat sic loquamur cum Deo tanquam homines audiant the latter clause was the least that an Heathen could think of but surely if there be any weight in the former part of the Direction the latter is needless Thus we should never forget God 2. Occasional when God is brought to mind either by some special occasion offered or by some notable discovery of himself in his Word or Works Occasion offered as when Ahasuerus could not sleep Esth. 6. 1. it was the Providence of God he should reade in the Chronicles and so come to the knowledge of Mordecai so it befalleth God's Children they cannot sleep sometimes and so occasion is offered in the silence and solitude of the night to invite them to holy thoughts of God which may be of great use and comfort Iob 37. 7. He sealeth up the hand of every man that all men may know his work In deep Snow or Rain their work is hindred that they sitting at home may have time to consider of God and his Providence Sometimes it falleth out so that we know not what to do with our thoughts and it will look strangely in the review if we should prostitute them to vanity rather than give them to God like the act of a spitefull man that will rather destroy and waste a Commodity than let another have it Or when some notable Discovery of God is in his Ordinances and Providences Word or Works we should always season our hearts with the thoughts of God we should see him in every Creature and observe him in his daily Providences the Name of God is upon all things that he hath made but especially any notable Providence that falleth out which is an especial Demonstration of his Wisedom Justice and Power Psal. 111. 4. He hath made his wonderfull works to be remembred So in his Ordinances when God maketh any nearer approach to us by way of Conviction Counsel or Comfort 1 Cor. 14. 25. And thus are the secrets of his heart made manifest and so falling down on his face he will worship God and report that God is in you of a truth Many times our minds in reading or hearing are illustrated with an heavenly light or our hearts touched with some delightfull relish and the Word cometh in with more than ordinary Authority and Power upon the heart these are especial occasions which we must take to consider God and the great affairs of our Souls 3. Set and solemn when from the bent purpose and inclination of our own hearts without any outward impulsion we set our selves to remember the God that made us from first to last there is great use of Meditation and serious thoughts of God in the spiritual Life Our first awaking is occasioned by them Psal. 22. 22. They shall remember and turn to the Lord for a great while we live without God in the World till we recollect our selves and consider where we are and whither we are going we are like men drunk or asleep and do not make use of our Reason and common Principles that may be learned from the inspection of the Creature and every thing about us and when once we are brought into the Communion of the Life of God and have Grace planted in our hearts it cannot be carried on unless we take time to remember God Our Faith our Love our Desires our Delight they are all acted and exercised by our Thoughts so that the spiritual Life is but an Imagination unless we do frequently and often take time for serious Meditation of him It is not consistent with any of the three vital Graces Faith Hope and Love that a man should be a stranger to the Remembrance of God therefore God complaineth of it as a strange thing Ier. 2. 32. My people have forgotten me days without number do no more regard me than if they had never known me Besides the habits of Grace are so weak and our Temptations so strong and the Difficulties of Obedience so great that I cannot see how we can keep a foot any Interest of God in our selves if we seldom think of God and do not sometimes sequester our selves to revive this memorial upon our souls Can a sluggish heart be quickned or weak and inconstant Resolutions be strengthened or the sparks of Love ever blown up into a Flame and fainting Hopes cherished unless we seriously set our Minds a work to consider of God and our obligations to him Will a sleepy Profession without constant and lively thoughts doe it it cannot be Oh no if you mean to keep in the fire you must ply the Bellows and blow hard Whet Truths upon the Understanding and agitate your Minds in this holy Work II. My next work is to shew that it is a notable help to Godliness and that appeareth enough in that forgetting God is assigned as the cause of all mischief and remembring God the engagement to all Duty we forget God do not meditate upon his Name and so fall into Sin Psal. 9. 17. The wicked shall be turned into Hell and all the Nations that forget God Some deny God but most forget him they cast away the knowledge of God out of their minds So Psal. 50. 22. Consider this all ye that forget God that is the Description of the Wicked So it is the charge upon Israel as their great Sin and
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
little longer No it is demanded now he doth not give it up but it is taken away from him Reason with thy self as Isaac Gen. 27. 2. I allude to it Behold now I am old I know not the day of my death make me savoury meats that my Soul may bless thee before I die So reason I have spent so much time in the world and I know not the day of my dissolution when God will call me home Oh let me go to God that he may bless me before I die 2. You know not whether the means of Graâ—… shall be continued to you or no and such affectionate offers and melting entreaties Acts 13. 46. Since you put away the word of God from you you judge your selves unworthy of everlasting Life God will not always wait upon a lingring Sinner but will take the denial and be gone They judge themselves unworthy of that Grace they pass Sentence upon themselves 2 Cor. 6. 1 2. Now is the accepted time now is the day of Salvation we beseech you receive not the Grace of God in vain God hath his seasons and when these are past will not treat with us in such a mild affectionate manner The means of Grace are removed from a people by strange Providences when they have slighted the offers of Grace Luke 13. 7. These three years I came seeking fruit on this Fig-tree and finde none cut it down why cumbreth it the ground In that Text there 's first God 's righteous expectation These three years I came seeking Fruit. He was the dresser of the Vineyard they were the three years of his Ministry as by a serious harmonizing the Evangeliâ—…ts will appear that he was just now entring upon his last half year they had his Ministry among them 2 Their unthankfull frustration I find none nothing answerable to what means they enjoyed 3 God's terrible denunciation Cut it down why cumbreth it the ground God will root up a people or remove the means and therefore will ye leave it upon such uncertainties 3. There 's an uncertainty of Grace 2 Tim. 2. 25. If God peradventure will give them repentance to the acknowledging of the truth It is a meer hazard it may be he will it may be not It is uncertain whether the Spirit of God will ever put in your Heart a thought of turning to God again Gen. 6. 3. My Spirit shall not always strive with man The Spirit of God strives for a long while follows a Sinner casts in many an anxious Thought troubles and shakes him out of his carnal quiet and security but this will not always last Ah Christians there are certain Seasons if we had the skill to take hold of them there is an appointed fixed time when God is nearer to us then at another time and we shall never have our Hearts at such an advantage Isa. 55. 6. Call upon him while he is near and while he may be found There are certain Seasons which are times of finding Some are of opinion that there are certain Seasons when a Man may be rich if he will when God offereth him an opportunity for an Estate in the World if he knew the time and how to take hold of it Certainly to those that live under the means of Grace there 's a time of finding when God is nearer to them than at another time and therefore will you slip that and leave it upon such great uncertainties 4. There 's an uncertainty in this we are not certain of having the use of our natural Faculties we may lose our Understandings by a stupid Disease and God may bring a Judgment upon those that dally with him in the work of Repentance It is an usual Judgment upon them that while they were alive did forget God when they come to die to forget themselves and have not the free use of their Reason but invaded with some stupid Disease die in their Sins and so pass into another World Reason 4. The Fourth Reason is the great mischief of delay 1. The longer we delay the greater indisposition is there upon us to embrace the Ways of God Oh Christians when we press you to Holy things to turn your selves to the Lord you begin to make some Essay and then are discouraged and find it is hard and tedious to Flesh and Bloud and so you give over Now mark if it be hard to day it will be harder the next so the third onward for it is hardness of heart that makes the Work of God hard Now the more we provoke God the more we resist his Call the more hard the Heart is the impulsions of his Grace are not so strong as before and the Heart every day is more hardned As a Path weareth the harder by frequent treading so the Heart is more hard the Mind more blind the Will more obstinate the Affections more engaged and rooted in a course of Sin Ier. 13. 23. Can the Ethiopian change his Skin or the Leopard his Spots then may ye also doe good that are accustomed to doe evil O to break off an inveterate Custom is hard A Plant newly set is more easily taken up than a Plant that hath taken root When we grow old and rotten in the way of Sin it will be much harder for us than now it is the longer we lie soaking here in Sin the farther off from God 2. We provide the more discomfort for our selves Always the proportion of our Sorrow is according to the measure of our Sins Whether it be godly Sorrow the sorrow of Repentance or desparing Sorrow those Horrours which are imprest upon us as a Punishment of our Rebellion and Impenitency in both sences you still increase your Sorrow the more you sin For the sorrow of Repentance it is clear that Sorrow must carry proportion with our Offences She that had much forgiven wept much Certainly it will cost you the more Tears a greater humbling before God the longer you continue in a course of Sin against him And for the sorrow of Punishment you are treasuring up wrath against the day of wrath Rom. 2. 5. your Burthen will be greater and more increased upon you It is too heavy for your Shoulders already to bear why should we adde to the weight of it Either our sorrow of Repentance will be greater or the anxious sense of our Punishment for in both God observes and God requires a proportion 3. Consider how unfit we shall be for God's service if we delay a little longer when our strength is spent and vigour of youth exhausted when our Ears grow deaf Eyes dim Understanding dull Affections spent Memory lost is this a time to begin with God and to look after the business of our Souls Certainly he that made all that was our Creatour deserves the flowr of our strength Eccles. 12. 1. when the tackling is spoil'd and Ship rotten is that a time to put to Sea or rather when the Ship is new built Shall the Devil feast upon
of heart to God The carnal mind is enmity to the Law of God Rom. 8. 7. We manifest our enmity to the Law of God by delays as well as by a downright opposition Neh. 〈◊〉 6. it is said the Work went on speedily why For the People had a mind to the Work Where there is an earnest bent of heart there we cannot linger and dally any longer But men have no love nor affection to God therefore do they delay and keep off from him 4. The love of the World rooted in us the love of present Delights and present Contentments This is so deeply rooted in our Nature that here we stick and are loth to come off kindly to the Work of God In Matth. 22. when they were invited to the marriage Feast of the Kings Son that is to the priviledges of the Gospel what did they plead The â—…arme Oxâ—…n Merchandise and one had married a Wife they were loth to be divorced from their dearest Lusts and to renounce the satisfaction which they had in carnal things that so they may walk with God in a way of strict Obedience II. Let me represent the hainousness of it because we are apt to stroke it with a gentle censure and to speak of this with soft words let us see what this dâ—…lay and putting off God is when he comes with a great deal of importunity and affectionate earnestness inviting us to partake of his Grace 1. 'T is flat disobedience to God You think 't is but putting it off for a while No it is flat disobedience Why God is as peremptory for the time and season as he is for the Duty it self God doth not onely say turn to me but to day even while it is call'd to day harden not your Hearts Heb. 3. 7 8. The Lord deals with us as the Roman Ambassadour dealt with Antiochus when he was shifting and putting off the matter that he might not give a direct answer to the Romans the Ambassadour draws a circle round about him saith he intra hunc let 〈◊〉 have an answer before thou passest from hâ—…nce so God will not onely have an answer but a present answer If he saith to day it is flat disobedience for you to say to morrow He saith now is the time of Salvation we are charged in his name and by his authority to do it now in this instant 2. 'T is Ingratitude and Unthankfulness for Gods Eternal Love Psal. 103. 17. From everlasting to everlasting thy loving kindness is great to them that fear thee From all Eternity God was mindful of us and before the World was With reverence we may speak it ever since he was God he was our God from Eternity to Eternity his loving kindness is great and shall we adjourn and put him off to an odd corner of our lives when he thought he could never soon enough think of us Shall the whole duration of God be taken up by his Love to us and shall we be content to grieve the Spirit of God and trample his Laws under our Feet for all this can you have hearts to abuse such a God and to deal so unkindly with him 3. It is base disingenuity we do not deal with God as we would have God to deal with us If we have any business or errand at the Throne of Grace we would be heard presently and are ready to complain if we have not a quick dispatch Psal. 102. 3. Lord hear me speedily here 's our Language when praying for any relief we stand in need of To day is a season for Mercy but to morrow we make always to be the season for Duty We would have God to tarry our sinful leisure till the heat of our Lusts be spent and fervors of Youth be abated yet we will not tarry his holy leisure We are bound but the Lord is hee whether he will answer us or no yet we murmur if God come not in at our beck we are always in haste if in any danger and want any relief we cry how long And shall God stand waiting till we turn from our evil ways If any cry how long God may as he doth Ier. 13. 27. when shall it once be 4. It is â—…ase self-love when we can be content to dishonour God longer provided that at length we may be saved Shall I say that this is to preferr our Salvation before God No but it is to preferr our sins before God And it shews that we are not willing to part with sin upon reasons of Duty or any real inclination of heart towards God but onely upon reasons of Interest that we may be saved yea never to part with it at all if you might have your wills Not but that a man may and ought to eye rewards and punishments It is part of the exercise of our saith to eye the reward and also to eye the punishment but this manifests an inordinate respect to the reward when we would enjoy our personal happiness and so that he obtained at length we care not how God be disobeyed and dishonoured You do but in effect say to God thus Let me despise thy Commands and abuse thy Mercies a little longer then I will look after my Salvation when my Lusts are satisfied This is base self-love Christ did not redeem us onely that we might die well but that we might live well Not onely that we might be safe at last but glorify God here upon earth Not onely that we might enter into Heaven but do him service and that all our dayes Luke 1. 74. Being delivered out of the hands of our Enemies we might serve him without fear in holiness and righteousness all the days of our life 5. It is great Injustice and Injury to God who hath been too long kept out of his right already Oh look back how ungratefully have you spent all your â—…ormer time too much time hath been spent already and you would delay longer 1 Pet. 4. 3. The time past may more then suffice to have wrought the will of the Gentiles c. It 's enough and should be more then enough and now you should not stay a moment As those that have delayed their journey when they begin and set out mend their pace that they may redeem their time and accomplish their journey so should we for the time past is more than enough to be spent in worldly vanity and carnal excess Rom. 13. 12 13 14. It 's high time to awake out of Sin God hath been encroached upon for a long time and that should and will be a grief of heart to you that you have not all this while acknowledged or paid your debt to your Lord. The thought of this should prevail with us the more because the payment of a debt to a man should not be delayed to put off a poor man till to morrow when thou hast it by thee Prov. 3. 28. And the wages of a Servant should not abide with us Lev. 19. 13. We
are not to defraud a poor Servant nor to delay him but to make him quick payment and shall we defraud our great Creator of the debt we owe to him and put him off from day to day Use 2. To exhort us with speed to turn to the Lord and to comply with his motions Let us not put off God from day to day I shall urge it 1 as to the general case 2 as to particular Duties which are prest upon you First As to the general Case Oh go and bethink your selves how do matters stand between God and thy Soul Debate it seriously that if you have neglected God and his Salvation already you may now turn to him without delay Let me preâ—…â—…ou further 1. You can never part with Sin soon enough it is a cursed Inmate that will surely bring mischief upon the Soul that harbours it It will set its own dwelling on â—…ire If there be a moat in the Eye a thorn in the Foot we take them out without delay and is not sin a greater mischief and sooner to be looked into and parted with certainly the evil of sin is greater then all evil and hereafter the trouble will be greater therefore we can never soon enough part with it 2. Let thâ—…s move you sin must have a quick dispatch and shall not God It would defeat temptations if we would but delay them it would stop the furies of anger and suppress the motions of Lust. Augustus the Emperour advised those who were angry to repeat the Greek Alphabet meaning that he might take time to consider So for uncleanness and other sins if the Practice and Execution of many Lusts were but delayed we would not be so frequent in them as we are to the dishonour of God and scandal of Religion Prov. 7. 22. it is said of the young man enticed by the Harlot that forthwith he went after her When our Lusts are a gog all the checks of Conscience and perswasions of the World will not prevail for a little respite Now shall sin have a more ready entertainment then God Will you rush upon the practice of sin like a Horse into the battle and come on in the Service of God like a Snail Will you be so eager and passionate upon the impulsion of every Lust and so hardly be entreated by the Spirit of God and by the word of God 3. If you be not ready God is ready How ready is he on the one hand to receive you and on the other hand to punish you The one quickens us by hope and the other by fear For the consideration which works upon hope God is ready Matth. 22. 4 5. Come to the Wedding all things are ready He hath a Christ ready to receive you a Spirit ready to sanctifie and cure all your Soul distempers he hath pardoning Mercy to forgive all your sins he hath power of Grace to remedy all your distempers and will not you be ready Luke 15. 20. The Prodigal said I will go to my Father Mark his Language I will go the Father ran When we do but relent and with brokenness of heart come and lie at the feet of God Loves pace is very swift and runs to snatch us out of the fire therefore will you not be ready to cast your selves into the Armes of his Compassion Cant. 2. 8. Christ is represented as leaping upon the Mountains and skipping upon the Hills Christ thinks he can never be soon and early enough with a returning sinner to revive a poor broken hearted sinner therefore if God â—…e so ready so should you On the other side to work upon your fear if you delay God is ready to punish you The wrath of God hangs over your heads like a sharp sword by a slender thread and will you sit still and keep your place The Iudge is at the door he is ready to judge 1 Pet. 4. 2. are you ready to be judged God is ready to condemn to execute and are not you ready to implore Mercy to seek the Lords Favour ready to fall flat and beg terms of Grace in and through Christ Iesus Rahab when the Lord had by his Messengers threatned destruction to Iericho onely Rahabs house was to be safe she hanged out a scarlet thread ere the Spies were departed Ioshua 2. she did not delay till the Army came and the city was surprized When the Lord is marching against sinners with vengeance and fury you cannot come soon enough to God to prevent it Luke 14. 32. That King that had twenty thousand marching against him doth not stay till they were in his quarters but while the other is yet a great way off he sendeth an Ambassage and desireth conditions of peace God is ready to execute all his vengeance and Curses of the Law therefore while you may O seek conditions of peace You have been spared long it may be for the next sin you may pay for all A Thief that hath long escaped when he is taken at length all his villany is recompensed into his Bosome if he had not stolen the last time he had escaped God hath spared you hitherto it may be upon the next sin he will strike you and hold his hands no longer If God now strike in what a wofull case would you be 4. There was never any that came to God too soon many have come too late the foolish Virgins are an instance When they brought little Children to Christ Christ received them There are none so little but the great God can form and fashion them into a temple for himself Usually God chooseth his People from among the Youth There may be some converted in Old-age but few usually 't is in our Youth or as soon as we come to our Maturitie Reason thus I may be too late I cannot be too early let me no longer dally with God Secondly As to the particular duties which are prest upon you let me caution you and direct you I. By way of Caution 1. When you have any stirrings of heart any anxious thoughts about your Eternal condition beware you do not believe the Devil that hereafter will be a more convenient season I shall give directions suitable to the grand Enemies of our Salvation the Devil the World and the Flesh. Now do not believe the Devil This was Felix case Paul was reasoning of Justice and Temperance Graces that he was little acquainted withall and Paul quickens all by a remembrance of Judgment to come and then Felix trembled but how doth he put off this Heart-work Hereafter we shall have a more convenient season Acts 24. 25. O never will it be better with you than now when the Waters are stirred Still there is something in the sinners way when God hath any business for him When young we want Wisdom when old we want strength in the middle of business we want leisure in the midst of leisure we are corrupted and want a heart We are lazy and then every Mole-hill seems
are related to us or in whose good or ill we are concerned As publick Persons as Magistrates 1 Tim. 2. 1 2. I exhort therefore that first of all supplication prayers intercessions and giving of thanks be made for all men for Kings and for all that are in authority Pastors of the Church 2 Cor. 1. 11. You also helping together by prayer for us that for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf Or our Kindred according to the flesh or some bond of Christian duty Rom. 12. 15. Rejoyce with them that do rejoyce Another place where this Duty is enforced is Eph. 5. 20. where we are bidden to give thanks always for all things unto God and the Father in the name of our Lord Iesus Christ. Where you see it is a duty of an universal and perpetual use and wherein the honour of God and Christ is much concerned A third place is 1 Thess. 5. 18. In every thing give thanks for this is the will of God in Christ Iesus concerning you See what Reason he urgeth the express will of God requiring this worship at our hands We are to obey intuitu voluntatis God's Will is the fundamental Reason of our Obedience in every Commandment but here is a direct charge now God hath made known the wonders of his love in Christ. I shall prove to you that this is a necessary Duty a profitable Duty a pleasant and delightfull Duty 1. The necessity of being much and often in Thanksgiving will appear by these two Considerations 1. Because God is continually beneficial to us blessing and delivering his People every day and by new Mercies giveth us new matter of Praise and Thanksgiving Psalm 68. 19. Blessed be the God of our Salvation who loadeth us daily with his benefits Selah He hath continually favoured us and preserved us and poured his Benefits upon us The Mercies of every day make way for Songs which may sweeten our Rest in the night and his giving us Rest by night and preserving us in our sleep when we could not help our selves giveth us Songs in the morning And all the day long we find new matter of Praise our whole work is divided between receiving and acknowledging 2. Some Mercies are so general and beneficial that they should never be forgotten but remembred before God every day Such as Redemption by Christ Psalm 111. 4. He hath made his wonderfull works to be remembred We must daily be blessing God for Iesus Christ 2 Cor. 9. 15. Thanks be unto God for his unspeakable gift I understand it of his Grace by Christ. We should ever be thus blessing and praising him for the keeping of his great Works in memory is the foundation of all Love and Service to God 2. It is a profitable Duty The usefulness of Thanksgiving appeareth with respect to Faith Love and Obedience 1. With respect to Faith Faith and Praise live and die together if there be Faith there will be Praise and if there be Praise there will be Faith Iâ—… Faith there will be Praise for Faith is a Bird that can sing in Winter Psalm 56. 4. In God will I praise his word in God have I put my trust I will not fear what flesh can do unto me And verse 10. In God I will praise his word in the Lord I will praise his word His Word is satisfaction enough to a gracious Heart if they have his Word they can praise him before hand for the grounds of Hope before they have injoyment As Abraham when he had not a foot in the Land of Canaan yet built an Altar and offered Sacrifices of Thanksgiving because of God's grant and the future possession in his Posterity Gen. 13. 18. Then whether he punisheth or pittieth we will praise him and glory in him Faith entertaineth the Promise before Performance cometh not onely with confidence but with delight and praise The other part is if Praise there will be Faith that is supposing the Praise real for it raiseth our Faith to expect the like again having received so much grace already All God's Praises are the Believers Advantage the Mercy is many times given as a pledge of more Mercy In many cases Deus donando debet if life he will give food and bodily raiment it holdeth good in Spiritual things if Christ other things with Christ. One Concession draweth another if he spares me he will feed me cloath me The Attributes from whence the Mercy cometh is the Pillar of the Believers confidence and hope if such a good then a fit Object of trust If I have found him a God hearing Prayer I will call upon him as long as I live Psalm 116. 2. Praise doth but provide matter of Trust and represent God to us as a Storehouse of all good things and a sure foundation for dependance 2. The great respect it hath to Love Praise and Thanksgiving is an act of Love and then it cherisheth and feedeth Love It is an act of Love to God for if we love God we will praise him Prayer is a work of necessity but Praise a meer work of duty and respect to God We would exalt him more in our own hearts and in the hearts of others Psalm 71. 14. I will hope continually and will yet praise thee more and more We pray because we need God and we praise him because we love him Self-love will put us upon Prayer but the Love of God upon Praise and Thanksgiving then we return to give him the Glory Those that seek themselves will cry to him in their distress but those that love God cannot endure that he should be without his due honour In Heaven when other Graces and Duties cease which belong to this imperfect State as Faith and Repentance cease yet Love remaineth and because Love remaineth Praise remaineth which is our great employment in the other World So it feedeth and cherisheth Love for every benefit acknowledged is a new fewel to keep in the fire Psalm 18. 1. I will love thee O Lord my strength Psalm 116. 1. I will love the Lord who hath heard the voice of my Supplications Deut. 30. 20. That thou mayst love the Lord who is thy life and the length of thy days The Soul by Praise is filled with a sense of the mercy and goodness of God so that hereby he is made more amiable to us 3. With respect to Submission and Obedience to his Laws and Providence 1. His Laws The greatest bond of Duty upon the fallen Creature is Gratitude now gratefull we cannot be without a sensible and explicite acknowledgment of his goodness to us the more frequent and serious in that the more doth our love constrain us to devote our selves to God Rom. 12. 1. I beseech you therefore Brethren by the mercies of Gâ—…d that you present your selves a living sacrifice holy acceptable to God which is your reasonable service To live to him 2 Cor. 5.
right and that thou in faithfulness hast afflicted me or good eternal 2 Cor. 4. 17. For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory Use 1. For Information That God's Righteous Judgments are matter of Praise and Thanksgiving an Angel is brought in speaking Revel 16. 5. Thou art righteous O Lord which art and wast and shalt be because thou hast judged thus Indeed the formal object of Thanksgiving and Praise is some benefit Psalm 135. 3. Praise the Lord for the Lord is good We praise God for his Judgments because they are just and right we praise God for his Mercies not onely because they are just and equal but comfortable and beneficial to us and so a double ground of Thanksgiving Use 2. For Reproof That we make more noise of a little trouble than we do of a thousand Benefits that remain with us We fret and complain and manifest the impatiency of the Flesh like a great Machine or Carriage if one Pin be out of order all stoppeth or one Member hurt though all the rest of the Body be sound or as Haman the favours of a great King pleasures of a luxurious Court all this availeth him nothing as long as Mordecai was in the gate Esther 5. 13. notwithstanding his Riches Honours multitude of Children great Offices this damped all his joy Mal. 1. 2. I have loved you saith the Lord yet ye say wherein hast thou loved us non quod habet numerat c. Oh let us check this complaining Spirit let us consider what is left not what God hath taken away what we may or shall have not what we now want what God is and will be to his People though we see little or nothing in the Creature 3 Doct. That an heart deeply affected with God's Providence will take all occasions to praise and give thanks 1. It is certain that our whole Life should be a real expression of Thankfulness to God The Life of a Christian is a life of Love and Praise an Hymn to God 1 Pet. 2. 9. But ye are a chosen Generation a royal Priesthood an holy Nation a peculiar People that ye should shew forth the praises of him who hath called you out of darkness into his marvellous Light Christianity is a Confession the visible acting of Godliness is a part of this Confession we are all saved as Confessors or Martyrs Now the Confession is made both in Word and Deed. 2. There are special occasions of Thanksgiving and Praise to God as the Apostle bids Timothy preach 2 Tim. 4. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in season out of season meaning thereby that he should not onely take ordinary occasions but extraordinary he should make an opportunity where he found none So we should press Christians to praise God not onely in solemn Duties when the Saints meet together to praise but extraordinarily redeem time for this blessed Work yea interrupt our lawfull sleep and repose to find frequent vacancies for so necessary a Duty as the lauding and magnifying of God's Mercy 3. As for rising up at Midnight we can neither enforce it as a Duty upon you nor yet can we condemn it 'T was an act of heroical Zeal in David who imployed his time waking to the honour of God which others spent in sleeping and we reade that Paul and Silas sang praises at midnight Acts 16. 25. though then in the Stocks and they had been scourged the day before And it is said Iob 25. 10. None saith where is God my maker who giveth songs in the night that is giveth matter of praise if we wake in the night And David saith elsewhere Psalm 42. 8. The Lord will command his loving kindness in the day time and in the night his song shall be with me day and night he would be filled with a sense of Gods Love and with Songs of Praise Therefore we cannot condemn this but must highly commend it Let men praise God at any time and the more they deny themselves to doe it the more commendable is the Action yet we cannot enforce it upon you as a necessary Duty as the Papists build their nocturnal Devotions upon it That which we disprove in them is that those Hours instituted by men they make necessary that they direct their Prayers to Saints and Angels which should onely be to God that they mingle them with superstitious Ceremonies and Observances that they pray and sing in an unknown Tongue without Devotion appropriating it to a certain sort of men to Clerks for their gain with an opinion of merit The Primitive Christians had their Hymnos antelucanos but in Persecution their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Clem. Alex. but what is this to superstitious night services 4. Though we cannot enforce the particular observance upon you yet there are many notable Lessons to be drawn from David's practice 1. The ardency of his Devotion or his earnest desire to praise God at midnight then when sleep doth most invade us then he would rise up His Heart was so set upon the praising of God and the sense of his righteous Providence did so affect him and urge him or excite him to this duty that he would not onely imploy himself in this work in the day time and so shew his love to God but he would rise out of his bed to worship God and celebrate his Praise That which hindreth the sleep of ordinary men is either the cares of this world the impatient resentment of injuries or the sting of an evil Consciencâ—… these keep others waking but David was awaked by a desire to praise God no hour is unseasonable to a gracious heart he is expressing his affection to God when others take their rest Thus we read of our Lord Christ that he spent whole nights in Prayer Luke 16. 12. It is said of the glorified Saints in Heaven that they praise God continually Rev. 7. 15. They are before the Throne of God and serve him day and night in his Temple and he that sitteth on the Throne shall dwell among them Now holy men though much hindered by their bodily necessities yet they will come as near as present frailty will permit we often times beg in the day with some fervency of Prayer and Praise but we faint ere even 2. His sincerity seen in his secrecy David would profess his faith in God when he had no witness by him at midnight then no hazard of ostentation It was a secret chearfulness and delighting in God when alone he could have no respect to the applause of men but onely to approve himself to God who seeth in secret See Christ's direction Matth. 6. 6. But thou when thou prayest enter into thy closet and when thou hast shut thy door pray to thy Father which is in secret and thy Father which seeth in secret shall reward thee openly his own practice Mark 1. 35. Rising early in the morning he
with fear and trembling In the time of our sojourning here we meet with many Temptations Baits without are many and the Flesh within us is importunate to be pleased and our account at the end of the Journey is very exact 1 Pet. 1. 17. And if ye call on the Father who without respect of persons judgeth according to every man's work pass the time of your sojourning here in fear A false Heart is apt to betray us and the entertainments of sense to intice and corrupt us and we are assaulted on every side and Salvation and eternal Happiness is the thing in chase and pursuit if we come short of it we are undone for ever Heb. 4. 1. Having a promise of rest left with us let us fear lest we come short of it There is no mending Errours in the other World there we shall be convinced of our mistakes to our Confusion but not to our Conversion and Salvation II. The influence it hath upon keeping God's Precepts 1. In general this is one demonstration of it that the most eminent Servants of God have been commended for their Fear of God Iob cap. 1. 1. is said to be a man perfect and upright one that feared God and eschewed evil He had a true Godliness or a filial awe of God which kept him from Sin and the Temptations whereby it might insinuate it self into his Soul So Obadia Ahabs Steward is described to be a man that feared God greatly 1 Kings 18. 3. and of one Hananiah it is said Nehem. 7. 2. that he feared God greatly above many others Men are more holy as the Fear of God doth more prevail in their hearts their tenderness both in avoiding and repenting of Sin increaseth according as they entertain the awe and fear of God in their hearts and here is the rise and fountain of all circumspect Walking As the Stream is dryed up that wanteth a Fountain so Godliness ceaseth as the Fear of God abateth 2. More particularly 1. It is the great pull-back and constant preservative of the Soul against Sin As the Beasts are contained in their subjection and obedience to Man by the fear that is upon them Gen. 7. 2. The dread of you shall be upon every Beast of the earth that they shall not hurt you So the Fear of God is upon us Exod. 20. 20. God is come to prove you that his fear may be before your faces that ye sin not Ioseph is an instance Gen. 39. 9. How can I doe this great wickedness and sin against God Abraham could promise himself little security in a place where no Fear of God was Gen. 20. 11. I thought surely the fear of God is not in this place and they will slay me for my Wifes sake Therefore Prov. 23. 17. be thou in the fear of the Lord all the day long 2. It is the great excitement to Obedience 1. Duties of Religion will not reverently and seriously be performed unless there be a deep awe of God upon our Souls God will be sanctified in all that draw nigh unto him Lev. 10. 3. Now what is it to sanctify God in our hearts but to fear his Majesty and Greatness and Goodness Isa. 8. 13. Sanctify the Lord God of Hosts in your hearts and make him your Fear Therefore David desireth God to call in his stragling Thoughts and scattered Affections Psal. 86. 11. Unite my heart to the fear of thy Name so the serious Worshippers are described to be those that desire to fear his Name Nehem. 1. 11. 2. Duties towards Men will not be regarded in all times and places unless the Fear of God bear rule in our hearts As Servants when their Masters are absent neglect their work Col. 3. 22. Servants obey in all things your Masters according to the flesh not with eye service as men pleasers but in singleness of heart fearing God A Christian is alike every where because God is alike every where He that feareth God needeth no other Theatre than his own Conscience nor other Spectatours than God and his holy Angels So to hinder us from contriving mischief in secret when others are not aware of it Levit. 19. 14. Thou shalt not curse the deaf man nor lay a stumbling block before the blind but shalt fear the Lord thy God The deaf hear not the blind seeth not but God seeth and heareth and that is enough to a gracious heart to bridle us when it is in our power to hurt others As Ioseph assureth his Brethren he would be just to them for I fear God Gen. 42. 18. Nehemiah did not convert the publick Treasures to his private use Nehem. 5. 15. so did not I for I fear God This grace when it is hazardous to be faithfull to men makes us to slight the danger Exod. 1. 17. The Midwives feared God and did not as the King of Egypt commanded them that kept them from obeying that cruel edict to their own hazard Neither hope of gain nor fear of loss can prevail where men fear God 3. It breedeth Zeal and Diligence in the great and general business of our Salvation and maketh us more carefull to approve our selves unto God in our whole course that we may be accepted of him 2 Cor. 7. 1. perfecting holiness in the fear of God God is a great God and will not be put off with any thing or served with a little Religiousness by the bie but with more than ordinary Care and Zeal and Diligence Now what inclineth us to this but the Fear of God or a Reverence of his Majesty and Goodness So Phil. 2. 12. Let us work out our Salvation with fear and trembling Salvation is not to be looked after between sleeping and waking no it requireth our greatest Attention as having a sense of the weightiness of the work upon our hearts The Use is to press to two things 1. To fear God 2. To keep his Precepts if we would come under the character of his People 1. To fear God Be not prejudiced against this Grace it is generally looked upon as a left-handed Grace 1. It is not contrary to our Blessedness Prov. 28. 14. Blessed is he that feareth always It doth not infringe the happiness of our Lives to be always in God's company mindfull of our Duty to him The Angels in Heaven always behold the Face of our Heavenly Father and in that Vision their supream Happiness consists There is a Fear of Angels and a Fear of Devils The Angels ever fear and reverence God the Devils believe and tremble the Angel's Fear is Reverence the Devil's Fear is Torment God doth not require that we should always perplex our selves with Terrours and Scruples that were a Torture not a Blessedness but God hath required that we should always have a deep sense of his Majesty and Goodness impressed upon our hearts In Heaven this Fear will not cease it is an essential respect due from the Creature to the Creatour and as we shall love him so fear
good Deut 6. 24. And the Lord commandeth us to doe all the Statutes to fear the Lord our God for our good always that he might preserve us alive as it is at this day That he may with honour perform and make good all that he hath promised Gen. 18. 19. For I know him that he will command his Children and his Houshold after him and they shall keep the way of the Lord to doe justice and judgment that the Lord may bring upon Abraham that which he hath spoken of him The Obstructions removed and Grace flows out freely 2. Tryals sent by him are not above measure 1 Cor 10. 13. There hath no temptation taken you but such as is common to men but God is faithfull who will not suffer you to be tempted above that you are able but will with the temptation also make a way to escape that ye may be able to bear it Isa. 27. 8. In measure when it shooteth forth wilt thou debate with it he stayeth his rough wind in the day of the East-wind He dealeth with much discretion and moderation not according to the greatness of his Power or the hainousness of their sin but observeth our strength what we are able to bear 3. His Punishments are not above Deservings Ezra 9. 13. Seeing that thou our God hast punished us less than our iniquities deserve Job 11. 6. Know therefore that God exacteth of thee less than thine iniquity deserveth 4. He is not hard to be pleased nor inexorable upon every failing Mal. 3. 17. And they shall be mine saith the Lord of Hosts in that day when I make up my Iewels and I will spare them as a man spareth his own son that serveth him Many think God watcheth occasions to destroy them or at least to molest and trouble them no he passeth by many weaknesses or else what would become of the best of his Children pardoneth many sins where the heart is sincere 2 Chron. 30. 18 19. The good Lord pardon every one that prepareth his heart to seek God the Lord God of his Fathers though he be not cleansed according to the preparation of the Sanctuary 4. If he doth not give them the good things of this world he giveth them better in lieu of them While they are here in this world they have those things not onely that are good but make them good which cannot be said of all the things of this world they may easily make us worse but they cannot make us better He giveth them such things as tend to the enjoyment of the chiefest Good which is Himself As he is a good God he pardoneth their sins Psal. 25. 7. Remember not the sins of my youth for thy goodness sake O Lord. That is one of the effects of his Goodness to them He directs them in the way of Life Psal. 25. 8. Good and upright is the Lord therefore will he teach sinners in the way He beginneth carryeth on and compleateth their Salvation 2. Thess. 1. 11. Wherefore also we pray always for you that our God would count you worthy of his calling and fulfill all the good pleasure of his Goodness and the work of Faith with power Thus he giveth the best things though he deny some common things which are no arguments of his special Favour and it is dangerous to have our eyes fastned upon other wants when we have these things and to repine against God who hath dealt graciously with us in the higher expressions of his Love 5. The evil things of this World which are not good in themselves he turneth to good Rom. 8. 28. All things shall work together for good to them that love God He is able to bring Light out of Darkness or give Light in Darkness or turn darkness into light to give inward joy and comfort under all calamities to support and sustain under all heavy pressures and to deliver out of all distresses 6. He doth give them so much of the good things of the World as is convenient for them Psalm 34. 9. Oh fear the Lord ye his Saints for there is no want to them that fear him Psal. 84. 11. The Lord God is a Sun and a Shield the Lord will give Grace and Glory and no good thing will he with-hold from them that walk uprightly He giveth Protection when it is necessary Nahum 1. 7. The Lord is good a strong hold in the day of trouble and he knoweth those that trust in him Ezra 6. 22. The Hand of our God is upon all them for good that seek him He hath a great inclination to diffuse his Benefits 7. His doing good is chiefly in the World to come Iohn 12. 26. If any man serve me let him follow me and where I am there shall also my servant be if any man serve me him will my Father honour Here he is with them in Troubles there they shall be with him in Glory here he can put marks of Favour upon them and distinguish between those that serve him and those that serve him not Mal. 3. 17. They shall be mine saith the Lord in that day when I make up my Iewels and I will spare them as a man spareth his own Son that serveth him there he will manifest his Favour in the face of all the world Use 2. To perswade you to become the Servants of God you will have a good Master if you be what you profess to be Every Christian should say as Paul did Acts 27. 23. The God whose I am and whom I serve He is God's and serveth God 1. He is God's by Creation for he made him out of nothing Psal. 109. 3. Know ye that the Lord he is God it is he that hath made us and not we our selves we are his People and the Sheep of his pasture Col. 1. 16. All things were created by him and for him by Redemption 1 Cor. 6. 20. Ye are bought with a price therefore glorifie God in your Body and your Spirit which is God's by Covenant Isa. 44. 5. One shall say I am the Lords and another shall call himself by the name of Jacob and another shall subscribe with his hand unto the Lord and sirname himself by the name of Israel Ezek. 16. 8. I sware unto thee and entred into covenant with thee saith the Lord and thou becamest mine And so voluntarily he is God's wicked men are God's in right but against their wills the Godly are willingly God's A man will never be hearty in his obedience and subjection till he look upon himself as God's See an instance in the Wicked whose ungodliness and rebellion against God cometh from looking upon themselves as theâ—… own Psal. 12. 21. Who have said with our tongues will we prevail our lips are our own who is Lord over us Their time their own wealth their own interest their own Bodies their own Souls their own and therefore think they may imploy all these things as they please On the other side Take an
is pleasing in his sight and that is the ready way to come to Knowledge and sound Judgment Iohn 17. 17. Sanctify them through thy Truth thy word is Truth John 3. 21. He that doth truth cometh to the light that his deeds may be made manifest that they are wrought in God Men that have a mind to maintain an Opinion or suffer an evil Practice are prejudiced and byassed by the Idol that is in their hearts and so do not see what may be seen and what they seem to search after Therefore David urgeth this as an Argument in the latter end of the Text I have believed thy Commandments That is to say Lord I know this Word is thine and I am willing to practise all that thou requirest The great thing that is to be aimed about Knowledge is not onely that we may know and be able to jangle about Questions or that we may be known and esteemed for our knowledge but that we may practise and walk circumspectly and in evil days and times know what the will of the Lord is concerning us to desire knowledge as those that know the weight and consequence of these things as I shall shew more fully hereafter Those that would have good Judgment and Knowledge must be willing to understand their Duty and practise all that God requireth that they may neither doe things rashly and without knowledge and deliberation for then they are not good how good soever they be in themselves Prov. 19. 2. Also that the Soul be without knowledge is not good Or doubtingly after Deliberation For he that doubteth is in part condemned in his own mind Rom. 14. 23. And he that doubteth is damned if he eat We must have a clear Warrant from God or else all is nought and will tend to evil Then it is the Spirit of God satisfieth these desires when we earnestly desire of him to be informed in the true and perfect way Iohn 6. 45. They shall be all taught of God He hath suited Promises to the pure and earnest desire of Knowledge Then it is the Lord who sendeth means and blesseth means as he sent Peter to Cornelius Acts 10. and Philip to the Eunuch Acts 8. All is at his disposal and he will not fail the waiting Soul He hath made Christ to be Wisdome for this very end and purpose that he might guide us continually 1 Cor. 1. 30. But of him are ye in Christ Iesus who of God is made unto us Wisdome and Righteousness and Sanctification and Redemption 3. You must seek it in the Word that maketh us wise to Salvation and by the continual study of it we obtain Wisdome and Discretion There we have the best and safest Counsel It maketh wise the simple Psalm 19. 7. No case can be put so far as it concerneth Conscience but there you shall have satisfaction Col. 3. 16. Let the word of God dwell in you richly in all Wisdome You must not content your selves with a cursory reading but mark the end and scope of it that you may be made compleatly wise by frequent reading hearing Meditation upon it and conferring about it There you find all things necessary to be believed and practised therefore you must hear it with Application reade it with Meditation 1. Hear it with Application the Lord blesseth us in the use of instituted means both light and flame are kept in by the breath of preaching Where Visions faile the People perish men grow bruitish and wild It is a Dispute which is the sense of Learning the Ear or the Eye by the Eye we see things but by reason of innate Ignorance we must be taught how to judge of them Iames 1. 19. Wherefore my Brethren let every man be swift to hear take all occasions And we must still apply what we hear Nunquid ego talis Rom. 8. 31. What shall we then say to these things Job 5. ult Loe this we have searched so it is hear it and know thou it for thy good Heb. 2. 3. How shall we escape if we neglect so great Salvation Return upon thine own heart 2. Reading Scriptures is every man's work who hath a Soul to be saved Other Writings though good in their kind will not leave such a lively impression upon the Soul All the moral Sentences of Seneca and Plutarch do not come with such force upon the Conscience as one saying of God's Word God's Language hath a special Energy here must be your study and your delight Psalm 1. 2. His delight is in the Law of the Lord and in his Law doth he meditate day and night 2 Tim. 3. 16 17. All Scripture is given by inspiration of God and is profitable for Doctrine for Reproof for Correction for Instruction in Righteousness that the man of God may be perfect throughly furnished unto all good works These make you wise unto Salvation your Tast is not right when you relish and savour humane Writings though never so good more than the Word of God A draught of Wine from the Vessel is more fresh and lively that Conviction which doth immediately rise out of the Word is more prevailing We suspect the mixture of Passion and private Aims in the Writings of others but when Conscience and the Word are working together we own it as coming from God himself besides those that are studying and reading and meditating on the Word have this sensible advantage that they have Promises Doctrines Examples of the Word ready and familiar upon all occasions others are weak and unsetled because they have not Scriptures ready In the whole work of Grace you will find no weapon so effectual as the Sword of the Spirit Scriptures seasonably remembred and urged are a great relief to the Soul No diligence here can be too much If you would not be unprofitable sapless indiscreet with others weak and comfortless in your selves reade the Scriptures We have sic scriptum est against every Temptation Besides you have the advantage to see with your own Eyes the Truth as it cometh immediately from God before any art of man or thoughts of their head pass upon it and so can the better own God in what you find 4. Long use and exercise doth much increase Judgment especially as it is sanctified by the Spirit of God You get an habit of discerning fixing directing guiding your ways 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 5. 14. Who by reason of use have their Senses exercised to discern good and evil As men of full age by long use and exercise of the Senses of seeing smelling tasting have acquired a more perfect knowledge to discern what food is good and wholsome and what is unwholsome so by much Attention Studying and Meditation men who have exercised the intellectual Faculty to find out the scope and meaning of the Word of God do attain a more discerning Faculty and understand better the Truth of the Word and can judge what Doctrine is true and what false and more easily apprehend
higher points when taught unto them they discern and know the differences of things to be understood God's Blessing doth accompany use and frequent exercise and make it effectual to this end by degrees we come to a solidness 5. Sense and Experience doth much increase judgment when smarted for our folly tasted the sweetness of conversing with God in Christ 1 Pet. 2. 3. If so be ye have tasted that the Lord is gracious Optima demonstratio est à sensibus Col. 1. 6. Which bringeth forth fruit as it doth also in you since the day you heard of it and knew the grace of God in truth God is not taught by experience to whose Knowledge all things are present and at all times and before all times but we are God is fain to teach us by Bryars and Thorns as Gideon taught the men of Succoth 6. Avoid the Enemies to it or hindrances of it I shall name two 1. A passionate or wilfull addictedness to any Carnal things Most men live by Sense Will and Passion whereby they enthrall that Wisdome which they have and keep it in unrighteousness Perit omne judicium cùm res transit in affectum Truth is a Prisoner to their sinfull Passions and Affections rejecting all thoughts of their future Happiness A man cannot be wise to Salvation and passionately addicted to any temporal Interest 2. Pride that maketh us either rash or presumptuous either not using a due consideration or not humble enough to subject our Minds to it Besides we cast off God's Assistance The humble and meek will he guide in Iudgment the meek will he teach his way Psal. 25. 9. Men that lean on their own understandings reject him Prov. 3. 5 6. Trust in the Lord with all thine heart and lean not unto thine own understanding In all thy ways acknowledg him and he shall direct thy paths SERMON LXXV PSAL. CXIX 66. For I have believed thy Commandments THIS latter Clause may be considered absolutely or relatively in it self or as it containeth a Reason of the foregoing Petition First Absolutely These words deserve a little consideration because Believing is here suited with an unusual Object had it been for I have believed thy Promises or obeyed thy Commandments the sense of the Clause had been more obvious to every vulgar Apprehension to believe Commandments sounds as harsh to a common Ear as to see with the Ear and hear with the Eye But for all this the Commandments are the Object and of them he saith not I have obeyed but I have believed To take off the seeming asperity of the Phrase some Interpreters conceive that Commandments is put for the Word in general and so Promises are included yea they think principally intended those Promises which encouraged him to hope for God's help in all necessary things such as good Judgment and Knowledge are But this Interpretation would divert us from the weight and force of these significant words Therefore 1. Certainly there is a Faith in the Commandments as well as in the Promises as I shall fully prove by and by 2. The one is as necessary as the other for as the Promises are not esteemed embraced and improved unless they are believed to be of God so neither are the Precepts they do not sway the Conscience as the other do nor incline the Affections but as they are believed to be Divine 3. The Faith of the one must be as lively as the other as the Promises are not believed with a lively Faith unless they draw off the heart from Carnal vanities to seek that Happiness which they offer to us so the Precepts are not believed rightly unless we be fully resolved to acquiesce in them as the onely Rule to guide us in the obtaining that Happiness and to adhere to them and obey them As the Kings Laws are not kept as soon as they are believed to be the Kings Laws unless also upon the consideration of his Authority and Power we subject our selves to them So this believing noteth a ready alacrity to hear God's Voice and obey it and to govern our Hearts and Actions according to his Counsel and Direction in the Word Doct. That the Commandments of God must be believed as well as his Promises Or The Precepts of Sanctity and Holiness bind the Conscience to obey God as well as the Promises bind us to trust in God 1. What we must believe concerning the Commandments 2. The Necessity of believing them if we would be happy 3. The Utility and Profit I. What we must believe concerning the Commandments 1. That they have God for their Authour that we may take our Duty immediately out of his hand that these Commands are his Commands The expressions of his commanding and legislative Will whereby our Duty is determined and bound upon us that is a matter of Faith not a matter of Sense We were not present at the giving of the Law as being past but we ought to be affected with it as if we were present or had heard the Thundrings of mount Sinai or had them now delivered to us by Oracle or immediate Voice from Heaven God doth once for all give the World sensible and sufficient satisfaction and then he requireth Faith See Heb. 2. 2 3 4. For if the word spoken by Angels was stedfast and every transgression and disobedience obtained a just recompence of reward How shall we escape if we neglect so great Salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him God also bearing them witness both with signs and wonders and with divers miracles and gifts of the Holy Ghost according to his own will The Apostle compareth the first promulgation of the Law and the first publication of the Gospel After ages did not hear the sounding of the dreadfull Trumpet nor see the flaming smoaking Mountain were not conscious to all those Circumstances of Terrour and Majesty with which the Law was given yet it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stedfast Word God owned it in his Providence the Punishment of Transgressors is proof of God's authorizing the Doctrine So we were not present when the Miracles by which the Gospel-law was confirmed were wrought yet there is a constant evidence that these things were once done and God still owneth it in his Providence therefore we must receive the Gospel-law as the Sovereign will and pleasure of our Law-giver as if we had seen him in person doing these Wonders heard him with our own Ears It is not onely those that were present at Mount Sinai that were bound but all their Posterity God giveth arguments of Sense once for all This belief is the more required of us as to Precepts and Commandments because they are more evident by natural Light Rom. 2. 14 15. For when the Gentiles which have not the Law do by nature the things contained in the Law these having not the Law are a Law unto themselves Which shew the
God to command and how reasonable it is that we should obey the supreme being His will is the Reason of all things and who should give Laws to the world but the universal Sovereign who made all things out of nothing Whatsoever you are you received it from the Lord and therefore whatsoever a Reasonable Creature can doe you owe it to him you are in continual dependance upon him For in him you live and move and have your being Acts 17. 28. And he hath redeemed you called you to life by Christ 1 Cor. 6. 19 20. What know you not that your body is the Temple of the Holy Ghost which is in you which ye have of God and ye are not your own for ye are bought with a price therefore glorifie God in your body and in your spirit which are God's You owe all your time and strength and service unto him and therefore you should still be doing his will and abounding in his work 3. He injoyneth nothing but what is good Deuter. 5. 29. Oh that there were such a heart in them that they would fear me and keep all my commandments always that it might be well with them and with their children for ever Deuter. 6. 24. And the Lord commanded us to do all these statutes to fear the Lord our God for our good always that he might preserve us alive as it is at this day God hath tempered his sovereignty towards the Reasonable Creature and ruleth us not with a rod of Iron but with a Scepter of Love He draweth us with the Cords of a man Hos. 11. 4. That is with Reasons and Arguments taken from our own happiness Man being a rational and free Agent he would lead and quicken us to our duty by the consideration of our own benefit and when he might say only Thus shall ye doe I am the Lord yet he is pleased to exhort and perswade us not to forsake our own Mercies or to turn back upon our own happiness and to propound rewards that we may be encouraged to seek after him in that way of duty which he hath prescribed to us The reward is everlasting glory with the mercies of this life in order to it Heb. 11. 6. God is and he is a rewarder of them that diligently seek him 4. How indispensibly Obedience to his Commandments is required of us As long as the heart is left loose and arbitrary such is the unruliness and self-willedness of mans nature Rom. 8. 7. The Carnal mind is enmity against God for it is not subject to the law of God neither indeed can be The Carnallist will not be held to his duty but leave that which is honest for that which is pleasing and be governed by his Appetite rather than his Reason therefore Faith hedgeth up his way sheweth him that without holiness it is impossible to see God Heb. 12. 14. That there is no coming to the End unless we take the way that there is no hope of Exemption or excuse for the breaches of his Law allowed but the plea of the Gospel which doth not evacuate but establish Obedience to God's Commands requireth a renouncing of our former conrse and a hearty Resolution To serve God in holiness and righteousness all our days Luke 1. 74 75. Our duty is the end of our deliverance In the Kingdom of Grace we are not our own Masters or at liberty to do what we will Christ came not only as a saviour but as a lawgiver he hath his Laws to try our obedience Heb. 5. 9. And being made perfect he became the Authour of eternal Salvation unto all them that obey him He came not to lessen God's Sovereignty or Man's Duty but to put us into a greater Capacity to serve God he came to deliver us from the curse and indispensible rigours of the Law upon every failing not from our Duty nor that we might not serve God but serve him without fear with Peace of Conscience and joy of Heart and requireth such a degree of Grace as is inconsistent with any predominant Lust and Affection 5. That God loveth those that obey his Law and hateth those that despise it without respect of persons Acts 10. 35. In every Nation he that feareth God and worketh righteousness is accepted with him Psalm 5. 5. Thou hatest all the workers of Iniquity Prov. 11. 20. They that are of a froward heart are an Abomination to the Lord but such as are upright in their way are his delight The more obedient the more God loveth us the less obedient the less God loveth us Therefore unless we love what God loveth and hate what God hateth doe his commands carefully and avoid the contrary we cannot be acceptable with him for God would not make a Law in vain but order his Providence accordingly 6. That one day we shall be called to an account for our conformity and inconformity to God's law There are two parts of Government Legislation and Execution the one belongeth to God as King the other as Judge Laws are but a shadow and the sanction a Mockery unless there shall be a day when those that are subject to them shall be called to an account and reckoning His threatnings are not a vain Scare-Crow nor his Promises a golden Dream therefore he will appoint a day when the Truth of the one and the other shall be fully made good and therefore Faith enliveneth the sense of God's Authority with the remembrance of this day when he will judge the World in Righteousness II. The Necessity 1. The Precepts are a part of the Divine Revelation the object of Faith is the whole Word of God and every part of divinely inspired Truth is worthy of all belief and reverence The word worketh not unless it be received as the Word of God 1 Thess. 2. 13. For this cause also thank we God without ceasing because when ye received the word of God which ye heard of us ye received it not as the word of Men but as it is in Truth the word of God which effectually worketh also in you that believe Now we cannot receive the Word as the word of God unless we receive all there are the same reasons to receive one as the other therefore if any part take good rooting the whole is received There may be a superficial affection to one part more than another but if there be a right Faith we receive all 'T is the engrafted Word that is effectual to the saving of our Souls Iames 1. 21. if we would ingraft the Word the Precepts must stir up answerable Affections as well as the Promises Every part must affect us and stir up Dispositions in us which that part is apt to produce if the Promises stir up Joy and Trust the Precepts must stir up Love Fear and Obedience The same Word which calleth upon us to believe the free Pardon of our Sins doth also call upon us to believe the Commandments of God for the regulating and
stedfast in his Covenant Many have a little forced Religion in their Extremities but it weareth off with their Trouble Sin is but suspended for a while and the Devil chained up they are very good under the Rod they are frighted to it but after the Deliverance cometh the more prophane It is true many may begin with God in their Troubles and their Necessities drive them to the Throne of Grace and Christ had never heard of many if Feavours and Palsies and Possessions and Blindness Deafness and Dumbness had not brought them unto him thanks to the Disease but if a course of Godliness begin upon these occasions and continue afterwards God will accept it He is willing to receive us upon any terms Men will say you come to me in your Extremity but he doth not upbraid us provided we will come so as to abide with him and will not turn the back upon him when our turn is served if you doe so take heed God hath other Judgments to reach you as Iohn said Matth. 3. 11 12. He that cometh after me is mightier than I whose shoos I am not worthy to bear He shall baptize you with the Holy Ghost and with fire Whose fan is in his hand and he will throughly purge his floor and gather his wheat into the garner but he will burn up the chaff with unquenchable fire So that which cometh after is mightier than that which went before the last Judgment is the heaviest The Ax is laid to the root of the Tree therefore every Tree that bringeth not forth good fruit is hewn down and cast into the fire Matth. 3. 10. He will not onely lop off the Branches but strike at the Root as the Sodomites that escaped the Sword of Chedorlaomer perished by Fire from Heaven The Israelites that were not drowned in the Red Sea were stung to death by Fiery Serpents As if a man did flee from a Lyon and a Bear met him or went into the house and leaned his hand on the wall and a Serpent bit him Amos 5. 19. When you avoid one Judgment you may meet another and find a stroke where you think your selves most secure Use 1. Let us consider these things that we may profit by all the Chastenings of the Lord. It is now a time of Affliction both as to publick Judgments and as to the private Condition of many of the People of God we have been long straying from God from our Duty from one another it was high time for the Lord to take his Rod in his hand and to scourge us home again Upon these Three Nations there is somewhat of God's Three great Judgments War Pestilence and Famine they are all dreadfull The Pestilence is such a Judgment as turneth Populous Cities into Desers and Solitudes in a short time then one cannot help another Riches and Honour profit nothing then and Friends and Kinsfolks stand afar off Many die without any spiritual Helps In War what Destructions and Slaughters expence of Bloud and Treasure In Famine you feel your selves to die without a Disease know not where to have fuel to allay and feed the fire which Nature hath kindled in your Bodies But blessed be God all these are in moderation Pestilence doth not ragingly spread the War is at a distance the Famine onely a scarcity Before God stirreth up all his Wrath he observeth what we doe with these beginnings Besides the People of God are involved in an heap of Miseries on all hands the oppressed dejected Party burthened with jealousies and ready to be haled to Prison and put under restraint Holy men sometimes have personal Afflictions added to the publick Calamities Ieremy was cast into the Dungeon when the City was besieged The Chaff and Grain both are threshed together but the Grain is besides ground in the Mill and baked in the Oven Besides who thinks of his strayings and returning with a more severe Resolution to his Duty If we would profit by Afflictions we must avoid both the faulty extreams Heb. 12. 5. My Son despise not thou the chastening of the Lord nor faint when thou art rebuked of him Slighting and Fainting must be avoided 1. Let us not slight them When we bear them with a stupid senseless mind surely that hindereth all Profit None can endure to have their Anger despised no more than their Love a Father is displeased when his Child slights his Correction That we may not slight it let us consider 1. Their Authour God We think them fortuitous from chance but they do not rise out of the dust Job 5. 6. Whoever be the Instruments or whatever be the means the Wise God hath the whole ordering of it He is the first Cause He is to be sought to He is to be appeased if we would stop Evil at the Fountain head for all Creatures willingly or unwillingly obey him and are subject to his Empire and Government Amos 3. 6. Is there any evil in the City and I have not done it saith the Lord Isa. 45. 7. I form the Light and create Darkness I make Peace and create Evil I the Lord doe all these things Job 1. 21. The Lord giveth and the Lord taketh away 2. The meritorious Cause is Sin Lamentat 3. 39. Wherefore doth a living man complain a man for the punishment of his Sin that first brought Mischief into the World and still continueth it God never afflicts without a cause either we need it or we deserve it Micah 7. 9. I will bear the indignation of the Lord because I have sinned against him untill he plead my cause and execute Iudgment for me he will bring me forth to the light and I shall behold his Righteousness We should search for the particular Sins that provoke God to afflict us for while we onely speak of Sin in general we do but inveigh against a Notion and personate a Mourning but those we can charge upon our selves are most proper and powerfull to break the heart 3. The end is our Repentance and Amendment to correct Sin past or prevent Sin to come 1. For Correction to make us more penitent for Sin past We being in a lower sphere of understanding know things better by their Effects than their Nature Ier. 2. 19. Thine own wickedness shall correct thee and thy backslidings shall reprove thee know therefore and see that it is an evil and bitter thing that thou hast forsaken the Lord thy God and that my fear is not in thee saith the Lord of Hosts Moral Evil is represented to us by natural Evil Pain sheweth what Sin is 2. For prevention of Sin for time to come The Smart should make us cautious and watchfull against Sin Ioshua 22. 17 18. Is the iniquity of Peor too little for us from which we are not cleansed to this day although there was a Plague in the Congregation of the Lord but that ye must turn away this day from following the Lord And it will be seeing ye rebel to
in Affection and Estimation Alas the best of us are scarce dark shadows of his Goodness 4. God's Goodness is the Life of our Faith and Trust so long as the Goodness of God endureth for ever we have no cause to be discouraged If we want Direction in the Text 't is said Thou art good and dost good teach me thy Statutes If we want Support and Deliverance Nahum 1. 7. The Lord is good a strong hold in the day of trouble and he knoweth them that trust in him In every streight the People of God find him to be a good God When we feel the burthen of Sin and fear God's Wrath Psalm 86. 5. The Lord is good and ready to forgive and plenteous in Mercy to all them that call upon him David when his old Sins troubled him the Sins of his Youth Psalm 25. 7. Remember not the Sins of my youth nor my Transgressions according to thy Mercy remember thou me for thy goodness sake O Lord. When his Enemies consulted his Ruine Psalm 52. 1. Why boastest thou thy self in mischief O mighty Man the goodness of God endureth continually They cannot take away the Goodness of God from you whatever they plot or purpose against you Thus may Faith triumph in all Distresses upon the sense of the Goodness of God In the Agonies of Death the Goodness of God will be your Support Non sic vixi ut pudeat me inter vos vivere nec mori timeo quia bonum habeo Dominum We have a good Master who will not see his Servants unrewarded the Goodness of God and his readiness to be gracious to every one that cometh to him is the Fountain of the Saints Hope Strength and Consolation 5. The Goodness of God is the great Motive and Invitation to Repentance Rom. 2. 4. Despisest thou the riches of his goodness and forbearance and long-suffering not knowing that the goodness of God leadeth thee to Repentance How so God is good but not to those that continue in their Sins Psalm 68. 19 20 21. Blessed be the Lord who daily loadeth us with Benefits even the God of our Salvation Selah He that is our God is the God of Salvation and unto God the Lord belong the issues from death But God shall wound the head of his Enemies and the hairy scalp of such an one as goeth on still in his Trespasses If Goodness be despised it will be turned into Fury How great soever the Riches of the Lords Bounty and Grace offered in Christ are yet an impenitent Sinner will not escape unpunished God is good oh come try and see how good he will be to you if you will turn and submit to him There is Hope offered and Goodness hath waited to save you so that now you may seek his Favour with hope to speed While he sits upon the Throne of Grace and alloweth the Plea of the New Covenant do not stand off against Mercies God hath laid out the Riches of his gracious Goodness upon a design to save lost sinners and will you turn back upon him and despise all his Goodness provided for you in Christ In point of gratitude the least kindness done men melteth them as coals of fire The Borrower is servant to the Lender God hath not only lent us but given us all that we have therefore it should break our Hearts with sorrow and remorse that we should offend a God so Good so Bountifull so Mercifull The odiousness of sin doth most appear in the unkindness of it that infinite Goodness hath been abused and infinite Goodness despised and that you are willing to lose your part in infinite Goodness rather than not satisfie some base lust or look after some trifling vanity Saul wept at the thoughts of David's kindness 1 Sam. 24. 16. Every man will condemn the wrongs done to one that hath done us no evil but much Good and will you sin against God who is so Good in himself so Good to all his Creatures and so Good to you and waiteth to be better and more gracious and return evil for all his good and requite his Love with nothing but unkindness and Provocation Oh be ashamed of all these things What heart is that that can offend and so willingly offend so good a God Rom. 12. 1. I beseech you by the Mercies of God there is Argument and Endearment enough in that that ye present your bodies a living Sacrifice holy acceptable unto God which is your reasonable Service that ye consecrate dedicate your selves to his glory address your selves chearfully to his Service Let the Soul be warmed into an earnest resolution to please him for the future lest you make Goodness your Enemy and Justice take up the quarrel of abused Grace 6. The Goodness of God is the great Argument to move us to Love God If he be Good he is worthy to be Loved and that with a superlative Love for God is both the Object and the Measure of Love a less Good should be loved less and a greater Good more All that is not God is but a finite and limited Good and must be loved accordingly God only is Infinite and Eternal and therefore he is to be loved of all and above all with our chiefest and most worthy Love by preferring his Glory above all things that are dear to us and being content for his sake to part with all that we have in the world But if any lower thing prevail with us we prefer it before God and so contemn his Goodness in comparison of it If the object of Love be Good none so properly deserveth our Love as God For 1. He is Originally Good the Fountain of all Good therefore if we leave God for the deceitfull vanities of this present life we leave The Fountain of Living waters for a broken Cistern Jer. 2. 13. The Creatures are but dry pits and broken Cisterns 2. He is Summum Bonum the Chiefest Good Other things what good they have they have it from him therefore it is infinitely better and greater in him than in them all the Good that is in the Creature is but a Spark of what is in God If we find any good there it is not to detain our Affections but to lead us to the greater Good not to hold us from him but to lead us to him as the Streams lead to the Fountain and the steps of a Ladder are not to stand still upon but that we may ascend higher There is Goodness in the creature but mixed with Imperfection the Good is to draw to him the Imperfection to drive us off from the Creature 3. He is Infinitely Good Other things may busie us and vex us but they cannot satisfie us this alone sufficeth for health wealth peace protection grace glory Necessities that are not satisfied in God are but Fancies and the desires that are hurried out after them apart from God are not to be satisfied but mortified If we have not enough in God it is not
as the little ones were able to bear so when the Temptation continued is like to doe us hurt either God will remove it 2 Thess. 3. 3. Faithfull is the Lord who will establish and keep you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the evil the persecutions of unreasonable men are there intended or else support them under it 2 Cor. 12. 9. My grace is sufficient for thee Use 1. Is to check and reprove divers evils which are apt to grow upon our Spirits in our Troubles 1. Murmuring and repining thoughts against God's Providence Why should we murmur and complain since we justly suffer what we suffer and 't is the Lord's condescention that he will make some good use of these Sufferings to our eternal Happiness that we may be capable of everlasting Consolation His Justice should stop Murmurings Lament 3. 39. Wherefore doth a living man complain a man for the punishment of his sins If he complain he can complain of none but himself that evil choice he hath made for his own Soul which it may be he would never have thought of but upon this occasion His Punishment here carrieth no proportion with his Offence 't is Punishment in the singular number Sins in the plural one Punishment for many acts of Sin and a living man on this side Hell what 's this to everlasting Torments Life cannot be without many Blessings to accompany it while living we may see an end of this misery or have time to escape those eternal Torments which are far worse The form of the words sheweth why we should thus expostulate with our selves Wherefore doth a living man complain why do we complain God hath not cut us off from the land of the living nor cast us into Hell 't is the punishment of Sin and 't is far less than we have deserved Again the Faithfulness of God checketh Murmurings God knoweth what way to take with us to bring us to glory therefore trust your selves in God's hands and let him take his own methods Commit your souls to him in well-doing as unto a faithfull Creatour 1 Pet. 4. 19. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he is a Creatour he doth not love to destroy the work of his hands as he is faithfull in his Covenant he will take the best and safest course to bring you to Heaven 2. Let it check immoderate sorrow and uncomely dejection of spirit he is just in the Afflictions of his People but yet so that he is also faithfull he is a Father when he beateth and indulgeth when he smiles and when he frowns Afflictions do not make void our Adoption they rather increase our confidence of it Heb. 12. 5. Whatever we doe upon other reasons we should not suspect his Love because of our Afflictions God's strokes do not make void his Promises nor doth he retract his gift of Pardon when he chastiseth Mere Crosses and Troubles are not an argument of God's Displeasure but acts of his Faithfulness so that we have reason to give thanks for his Discipline rather than question his Love In the book of Iob 't is made a mark of his Love as in those words which are so frequent Iob 7. 17 18. Lord What is man that thou art mindfull of him that thou chastisest him every morning and tryest him every moment We are not onely beneath his Anger but unworthy of his Care as if a Prince should take upon him to forme the manners of a Beggers Child 't is a condescension that the great God should deal with us and suit his Providences for our good 3. This should check our fears and cares his Judgments are right and full of faithfulness he will bear us through all our Tryals and make an advantage of them and perfect that Grace which he hath begun and finally bring us to eternal Glory The Lords faithfulness in keeping Promises is often propounded as a strong Pillar of the Saints Confidence 1 Cor. 1. 9. Faithfull is God by whom ye are called 1 Thess. 5. 24. Faithfull is he that calleth you who also will doe it He dispenseth all things with respect to our eternal welfare But I am afraid of my self I have provoked the Lord to leave me to my self but the Lord will pardon weaknesses when they are confessed 1 Iohn 1. 9. If we confess our sins he is just and faithfull to forgive them speaking to reconciled Believers and when we fall the Lord hath ways and means to raise us up again that we perish not by checks of Conscience 2 Sam. 24. 10. And David's heart smote him when he had numbred the people Psal. 119. 59. I thought on my ways c. by the Word as Nathan roused up David Thou art the man God that foresaw all things hath ordered them so that nothing shall cross his eternal Purpose and Promise made to us in Christ. Use 2. Let us acknowledge God's Justice and Faithfulness in all things that befall us for Motives consider 1. 'T is much for the honour of God Psal. 51. 4. that under the Cross we should have good thoughts of God and clear him in all that he saith and doth see love in his rebukes 2. 'T is for our profit 't is the best way to obtain Grace to bear Afflictions or to get deliverance out of them When God hath humbled his People exercised their Grace he will restore to them their wonted Priviledges he waiteth for the Creatures humbling Levit. 26. 41 42. For means 1. You must be one in Covenant with God for to them the Dispensations of God come marked not onely with Justice as to all but Faithfulness Psal. 25. 10. All the ways of the Lord are mercy and truth to them that keep his Covenant 2. You must examine your selves the Lord complains of the neglect of this that when they were in Affliction they would not consider Ier. 8. 6. No man said What have I done If you would consider you would see cause enough to justify God Lament 3. 39 40. Wherefore doth a living man complain Let us search and try our ways and turn to the Lord. 3. You must observe Providence and your hearts must be awake and attend to it Psal. 107. 43. Whoso is wise and will observe these things even they shall understand the loving kindness of the Lord. Eccles. 7. 14. In the day of adversity consider 4. You must be such as value not your happiness by the increase or decrease of worldly Comforts but by the increase or decrease of Grace in your Souls 2 Cor. 4. 16. For this cause we faint not because though our outward man perish yet our inward man is renewed day by day If you value your selves by your outward Condition you will still be imbrangled you should more highly esteem of and be more solicitous about the welfare of your Souls in a time of Affliction than of all things else in the world and you will more easily submit and more wisely consider of his doing and the better understand
Luke 6. 36. Had it not been for this mercy the World had been long since reduced into its ancient Chaos and the frame of Nature dissolved 2. There is a special mercy which he sheweth to his People Pardoning their Sins sanctifying their Hearts accepting their Persons So of his mercy hath he saved us Tit. 3. 4 5. Quickned us Eph. 2. 4 5. God who is rich in mercy for his great Love wherewith he loved us even when we were dead in Sins hath quickened us together with Christ. This sheweth God hath more mercy foâ—…â—…is People than for others Now this is a great incouragement he that took pity upon us in our lost Estate and did then pardon our Sins freely will he not take pity upon us now we are in the state of Grace and have our sins pardoned Surely he will shew mercy unto us still in forbearing the punishment due unto us or in mitigating his corrections or sweetning them with his Love What matter is it who hateth us when the Almighty pityeth us and is so tender over us 2. The satisfying effect which is comfort Here I shall shew 1. What is comfort 2. That Consolation is the gift and proper work of God to be asked of him 1. What is comfort 'T is sometimes put for the object or thing comfortable Sometimes for the disposition of the subject or that sense and apprehension that we have of it 1. The object or thing comfortable and so comfort may note 1. Deliverance and temporall Blessings these things are comfortable to the senses and in a moderate proportion and with submission they may be asked of God That comfort is put for deliverance many Scriptures witness Take these for a tast Psal. 71. 21. After deep and sore troubles thou shalt increase my greatness and comfort me on every side So Psal. 81. 17. Shew me a token for good that they which hate me may see it and be ashamed because thou Lord hast holpen me and comforted me So Isa. 12. 1. In that day thou shalt say O Lord I will praise thee though thou wast angry with me thine anger was turned away and thou comfortedst me In all these places comfort is put for temporal deliverance which is an effect of Gods mercy and may be an object of the Saints Prayers 'T is lawfull to deprecate afflictions There are but few of the best of Gods Children that can hold out under long troubles without murmuring or fainting 2. An other object of comfort is the pardon of Sins or a sense of Gods special love in Christ wrought on our hearts This is matter of comfort indeed This is the principal effect of Gods mercifull kindness in this life and the great consolation of the Saints as offering a remedy against our greatest evil which is trouble that ariseth from guilt and sin This obtained filleth them with joy and peace Psalm 4. 6 7. puts gladness into our hearts To feel Gods love in the Soul Rom. 55. is the Heaven upon Earth which a believer enjoyeth which allayeth the bitterness of all his troubles Heaven above is nothing but comfort and the comforts of the Spirit are Heaven below God keepeth not all for the life to come 3. An other object of comfort is our happy estate in Heaven which puts an end to all our miseries Rev. 7. 19. God shall wipe away all tears from our eyes Rev. 21. 4. There shall be no more death nor sorrow nor crying nor any pain Luke 16. 19. In thy life time thou receivedst thy good things and Lazarus evil things but now he is comforted and thou art tormented We have not our full comfort till we come to Heaven In the world there still is Day and Night Summer and Winter Here is a mixture of Mourning and Joy but there all comfort Matth. 5. 4. Fourthly The highest and chiefest object of our comfort is the Lord himself 1 Sam. 30. 6. David comforted himself in the Lord his God Though all things else fail this should satisfie us Though we have little health no friends no outward supports to rejoyce in yet thou hast God whose favour is Life and who is the Fountain of Happiness and the centre of the Souls rest The prophet when reduced not onely to some streights but great exigencies Hab. 3. 18. Yet I will rejoyce in the Lord I will joy in the God of my Salvation The joy of sense is in the Creature the joy of Faith is in God Thus we may consider comfort objectively All that I shall say farther is this that we should take heed what we make to be the object of our solid comfort Luke 10. 24. They are carnall men that wholly place their comfort in earthly things in the pleasures and honours and profits of the world Luke 6. 24. Woe to you that are rich for ye have received your consolation They have all here and can look for no more and if disappointed here they are utterly miserable There are consolations arising from good things exhibited but more in good things promised Everlalasting Consolations 2 Thes. 2. 16. 2. Let us consider it subjectively Comfort 't is the strengthening of the mind when it is apt to be weakened by doubts fears and sorrows as by patience we are kept from murmuring so by comfort we are kept from fainting 'T is the strength stay and support of the heart against any grievance whereby it is likely to be overcome There are three words by which that delightfull sense of Gods favour as a stay and strengthening to the heart is expressed Comfort Peace and Ioy. Comfort is that sense of his love by which the sorrows that arise from the sense of sin and the sears of Gods Justice are not altogether removed and taken away yet so mitigated and allayed that the Soul is not overwhelmed by them but hope doth more prevail This is the nature of Comfort that it doth not altogether remove the Evil but so alleviate and asswage it that we are able to bear it with some alacrity and chearfulness and this is the common state of Believers answerable to the ordinary measure of Faith which God giveth his Children Though they are assaulted with Sorrows Doubts and Fears yet they have that true and solid ground of Comfort in the Promises which begets some hope and expectation towards God and when the conslict groweth grievous God of his mercy allayeth the storm by the working of his comforting Spirit 2. There is Peace which is another Notion which implyeth Comfort but withall a more full degree of it for Peace doth so settle and calm the Conscience that they are assaulted either with none or very light Fears It may be explained by external Peace External Peace is that state of things which is not troubled with Wars from abroad or intestine Tumults and Confusions at home for some long space of time A Truce is a shorter respite but a Peace is a long calm and quiet So when we are not assaulted with Doubts
set him in safety from him that puffeth at him 'T is the Pride of the Oppressor which God taketh notice of his puffing scoffing and mocking at the hopes of God's despised ones he never dreameth of any checks from any but despiseth and contemneth all And partly because of the insulting over their misery and low estate Zeph. 2. 10. This shall they have for their pride because they have reproached and magnified themselves against the people of the Lord of hosts But God taketh notice of it and will call them to an account in due time Prov. 3. 34. He scorneth the scorners but giveth grace unto the lowly Psal. 14. 6. You have shamed the counsel of the poor because the Lordâ—… is his refuge i. e. mocked at a man because he is resolved to trust in the Lord laughed at those that made conscience of their duty that consulted whether lawful or unlawful not whether danger and profit not whether safe or unsafe but whether pleasing to God or not They trust in the Lord that in conscience of their duty venture upon hazards expecting their security from Heaven these thoughts seemed foolish to worldly wisdom you shamed his counsel scoff at it Isa. 51. 7 8. Fear ye not the reproach of men nor their revilings For the moth shall eat them up like a garment and the worm shall eat them like wooll Those that make reckoning of the ways of God need not be discouraged with their spiteful vaunts USE Let us take heed of Pride the Lord that hated the Pride of Moab doth also hate the Pride of Iacob Amos 6. 8. 1. Take heed wittingly and willingly of opposing any Command of God Psal. 119. 21. Thou hast rebuked the proud that are cursed which do err from thy commandments Nehem. 9. 16. But our fathers dealt proudly and hardned their necks and hearkned not to his commandments so ver 29. These proclaim a War with the Lord of Hosts especially when not reclaimed by grievous Judgments Isa. 26. 19. I will break the pride of your power And this is that we should lay to heart at this day Ier. 13. 17. But if ye will not hear my soul shall weep in secret places for your pride When a People will not be brought to any serious consideration of God's Judgments nor abate their haughty minds he would bewail their foolish arrogancy and the miseries ensuing thereupon This standing out against God is the greatest Pride 2. Take heed of murmuring against his Providence Entertaining Crosses with anger and Blessings with disdain are sure Notes of unmortified Pride when God's dispensations still displease and the heart swelleth against his Sovereignty First To entertain Crosses with anger 2 Kings 6. 33. This evil is from the Lord why should I wait any longer upon the Lord Words of desperate distrust and murmuring Secondly Blessings with disdain Mal. 1. 2. I have loved you saith the Lord and they said Wherein hast thou loved us As if God owed them more than others and were a kind of Debtor to them Habak 2. 4. Behold his soul which is lifted up is not upright in him but the just shall live by his faith The lofty and unsound are distinguished from the just who can tarry God's leisure those mens souls are lifted up who cannot acquiesce in their lot and portion assigned by God but censure his way of proceeding and are loth he should have the disposing of them at his pleasure 3. Take heed of despising any of Christ's little ones and scorning and mocking at those that fear the Lord. The 51 verse of this Psalm The proud have had me greatly in derision To make a mock of others upon any account is a sign of Pride though they be meaner in Gifts though differing in Judgment though walking in a lower Dispensation but especially to scorn at them because more godly 2 Tim. 3. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Despisers of those that are good This is to reflect upon God himself whose Image in his Saints is made a by-word and a strict obedience to his Will matter of scorn and derision If a Slave should mock a Child because he is like his Father would this be well taken so the jealous God will not long endure this horrible indignity that his Image should be scorned in his children Isa. 63. 9. In all reproaches he is reproached But they will say 't is not their Holiness but their demure Hypocrisie and affected Preciseness which they reproach and scorn but God seeth the heart 't is as if a Leper did upbraid others with Pimples The Infirmities of the Godly do not justifie your contempt of Godliness and because of their Faults you must not scorn at their Holiness and expect Indempnity 4. Take heed of Moral Pride which consists in a lofty conceit of our selves joined with a contempt of others This was the Pharisees sin Luk. 18. 9. He spake this Parable unto certain which trusted in themselves that they were righteous and despised others And 't is notably personated in the Pharisee and Publican who went up to pray and is daily seen in them who are speaking of their own things boasting of their own excellencies elevating their own but extenuating the gifts of others Most men are too great and too good in their own esteem Self-love representeth our selves to our selves in a feigned shape and likeness much more wise and holy and just than we are it maketh us loath other mens Sins rather than our own to extenuate other mens Gifts and Graces and cry up our own but this should not be Philip. 2. 3. Let each esteem another better than themselves Humility is content to sit in the meanest place Ephes. 3. 8. Who am the least of all the Saints 1 Tim. 1. 15. Christ came to save sinners of whom I am Chief We know our own weakness better than others and they may have secret excellencies which we see not this Moral Pride discovereth it self in three things First In disdain of Inferiors or contempt of those who are of meaner gifts or rank and place in the world Every member hath its use in the body the toe as well as the head neither can one say to another I have no need of thee 1 Cor. 12. 21. All Christians have their peculiar gifts by which they are rendered acceptable and useful to the body as every Countrey hath its proper Commodities for the maintaining of Trade and Commerce between all parts of the world or as to the beauty and use of the Universe there is need of Hills and Vallies so all Ranks of Men contribute to the beauty use and service of the whole The strong should not despise the weak nor the weak prescribe to the strong Now 't is impossible to keep all in their due order and proportion unless every one consider their own weakness and want and the usefulness of others As among Christians some are useful to preserve order others to keep afoot the life and power of godliness
6. Though the Lord be high yet he hath a respect to the lowly and the proud he knoweth afar off Partly as he is the Portion of the afflicted and oppressed Psal. 140. 12. I know the Lord will maintain the cause of the afflicted and the right of the poor When Satan stirreth up his Instruments to hate those whom the Lord loveth the Lord will stir up his power to protect and defend them So Psal. 10. 14. Thou hast seen it for thou beholdest mischief and spite to requite it with thy hand the poor committeth himself to thee thou art the helper of the fatherless When they have layed forth their desires poured forth their heart before the Lord they quiet themselves 'T is God's office practice nature to relieve poor helpless Creatures that commit themselves to his custody 3. Innocency giveth confidence in Prayer when we are molested and troubled without a cause The testimony of Conscience giveth boldness towards God and men 2 Cor. 1. 12. and Heb. 13. 18. Pray for us for we trust we have a good conscience in all things willing to live honestly If God's Children would carry it more holily and meekly they might cut off occasion from them that desire occasion and in their addresses to God experience more humble confidence But is not this a revengeful Prayer Answ. No First Because directly they pray for their own deliverance that they may more freely serve God by consequence Indeed by God's shewing mercy to his People the pride of wicked ones is suppressed Psal. 119. 134. Secondly As it concerneth his Enemies he expresseth it in mild terms That they may be ashamed that is disappointed their counsels hopes machinations and endeavors And therefore it is not against the Persons of his Enemies but their Plots and Enterprises and shame and disappointment may do them good They think to bring in the total suppression of God's People that would harden them in their sins Therefore God's People desire he would not let their innocency be trampled upon but they disappointed that the Proud may be ashamed in the failing of their attempts Thirdly The Prayers of the Faithful for the overthrow of the Wicked are a kind of Prophecies so that in praying David doth in effect foretell that such as dealt perversly should be ashamed as a good cause will not always be oppressed Isa. 66. 5. But he shall appear to your joy but they shall be ashamed They met with despiteful usage at the hand of their Brethren for their loyalty and fidelity to God Fourthly Saints have a liberty to imprecate vengeance but such as must be used sparingly and with great caution Psal. 71. 13. Let them be confounded and consumed who are adversaries to my soul. Malicious Enemies may be expresly prayed against SERMON LXXXVII PSAL. CXIX VER 78 79. But I will meditate in thy precepts Let those that fear thee turn unto me and those that have known thy testimonies WE now come to David's Resolution But I will meditate in thy precepts The word Precepts is not taken strictly but largely for the whole Word of God DOCT. It is a blessed thing when the Molestations we meet with in the World do excite us to a more diligent study of the Word of God and a greater mindfulness of spiritual and heavenly things I. I shall shew what advantages we have by God's Word and Precepts for the staying and bettering of our hearts II. How this cometh by deep and serious meditation III. How Afflictions and Troubles in the Flesh do quicken us to it 1 In the Word of God there are notable Comforts and Supports as also clear directions how to carry our selves in every condition I shall shew what good thoughts do become as a ground of comfort and support and direction 1. That God hath a fatherly care over us Be once persuaded of that and Trouble will not be so grievous and hard to be born This our Saviour opposeth to worldly cares and fears Matth. 6. 32. Your heavenly Father knoweth that you have need of these things And Luke 12. 32. Fear not little flock it is your Father's good pleasure to give you a kingdom There are two Notions and they are both Christian which are the great support of the heart under any Trouble Adoption and particular Providence The Heirs of Promise are cared for in their Non-age And by the way once be persuaded of this and it will allay our distrustful cares Carking and shifting is a reproach to your heavenly Father as if your Child should beg or filch God knoweth our wants is able to relieve them willing to supply us this God is my Father 2. That the humble Soul which casts it self into the arms of God's Providence shall either have a full and final deliverance or present support Isa. 40. 31. They that wait upon the Lord shall renew their strength To wait on the Lord is with patience and tranquility of spirit to expect the performance of the Promises Now these shall have what they wait for or a supply of strength yet enabling them to bear up or hold out when they seem to be clean spent Psal. 123. 2. Behold as the eyes of servants look unto the hand of their master and the eyes of a maiden unto the hand of her mistress so our eyes wait upon the Lord our God until he have mercy upon us 'T was in a time when they were filled with the contempt of the Proud let us be patiently submissive to God's dispensations there is hope of help 3. That God doth wonderfully disappoint the designs of wicked men Psal. 37. 12 13. The wicked plotteth against the just and guasheth upon him with his teeth The Lord shall laugh at him for he seeth that his day is coming Haman's Plot was destroyed so was the Conspiracy of them that would have killed Paul There is no wisdom nor counsel nor understanding against the Lord Prov. 21. 30. What is God now a doing in Heaven but defending his own Kingdom Psal. 2. Wherefore doth Christ sit at his right hand but to promote the affairs of his Church and to blast the devices of the wicked Mat. 18. The gates of hell shall never prevail against it 4. That the Proud are near a fall Prov. 16. 5. Every one that is proud in heart is an abomination to the Lord Though hand join in hand they shall not go unpunished Sometimes they seem to be supported by such combined Interests so woven in the Laws and Constitutions of a Nation but who can keep up him whom God will pull down Pride is a sure note and forerunner of destruction Prov. 16. 18. Prov. 15. 25. The Lord will destroy the house of the proud but he will establish the border of the widow Weak and oppressed Innocence standeth upon surer terms than the Proud though they excel in Wealth and Opulency 5. That God will never leave us wholly destitute and to difficulties insupportable Heb. 13. 5. I will never leave thee
see what is this Salvation which is here spoken of Salvation in Scripture hath divers acceptations it 's put 1. For that temporal Deliverance which God giveth or hath promised to give to his People So 't is taken Exod. 14. 13. Stand still and see the salvation of the Lord that he will shew you to day That is the wonderful deliverance which he will work for you So Lament 3. 26. It is good that a man should both hope and quietly wait for the salvation of the Lord. Meaning by Salvation their recovery out of Captivity 'T was their duty to wait for this deliverance and though it were long first yet having a Promise they were to keep up their Hope 2. For the Exhibition of Christ in the Flesh. Psal. 98. 2 3. The Lord hath made known his salvation his righteousness hath he openly shewed in the sight of the heathen He hath remembred his mercy and truth to the house of Israel all the ends of the earth have seen the salvation of our God Clearly that Psalm containeth a Prediction of the setting up of Christ's Kingdom and a bringing of the Gentile World into subjection to it which was first to be offered to the People of the Iews and from thence to be carried on throughout all the Regions of the World So old Simeon expresseth himself Luke 2. 29 30. Lord now lettest thou thy servant depart in peace according to thy word for mine eyes have seen thy salvation Meaning thereby Christ actually exhibited or born in the flesh which was the beginning of the Kingdom of the Messiah 3. For the Benefits which we have by Christ on this side Heaven as the pardon of Sin and the renovation of our Natures these are called Salvation as Mat. 1. 21. He shall save his people from their sins And Tit. 3. 5. He hath saved us by washing in the laver of regeneration And in the Old Testament Psal. 51. 12. Restore unto us the joy of thy salvation That is the joy which we have because God hath freed us from our sins 4. For Everlasting Life Heb. 5. 9. He is become the author of eternal salvation to all them that obey him And 1 Pet. 1. 9. Receiving the end of your faith the salvation of your souls Meaning thereby our final Reward The Text is applicable to all these But 1 most simply we must expound it of Salvation in the first sense because the drift of the Man of God in this Octonary is to shew how he was affected since God heard him not at the first cry or as soon as he prayed for deliverance Though he prayed for deliverance yet the help promised and hoped for was delayed so long till he was ready to faint and had fainted altogether but that the Promise revived and kept up his hopes 2 If these words be supposed to be spoken by the Church and in Her Name they fitly represent the longings of the Old Testament Fathers after Christ's coming in the Flesh. For as David expresseth himself here so doth old Iacob Gen. 49. 18. I have waited for thy salvation O Lord. That speech cometh in there by way of interruption for as he was blessing his Children he turneth to the Lord desiring his salvation by Christ of which Samson belonging to the Tribe of Dan the Tribe which he was then blessing was a special Type So 't is said of Abraham John 8. 56. Your Father Abraham rejoyced to see my day and he saw it and was glad Abraham knowing him to be the true Messiah did earnestly desire to see that day and to his great contentment got a sight of it by Faith 't was a sweet and blessed sight to him So Luke 10. 24. Many prophets and kings have desired to see those things which ye see and have not seen them and to hear those things which ye hear and have not heard them That is David a King and other Prophets longed for this day So Heb. 11. 13. Having seen the promises afar off they were persuaded of them and embraced them Oh! they hugged the promises saying These will one day yield a Saviour to the world So 't is said of all the serious Believers of the Old Testament Luke 2. 25. That they waited for the consolation of Israel That is for the Redemption of the World by the blood of Christ and the pouring out of the Holy Ghost upon which follow'd the calling of the Gentiles and the setting up of the Kingdom of God in the World These things the Saints longed for waited for and because the Lord suspended the exhibition of them till the fulness of time and did not presently satisfie their desires they might be said to faint but the Promise kept up their Faith in waiting and confidence I cannot wholly exclude this sense because the Salvation promised at the coming of the Messiah was the greatest and common to all the faithful They had many discouragements in expecting it from the wickedness and calamities of that people from whom as concerning the Flesh Christ was to descend But though they were ready to faint they did not give over the hope of that Salvation having God's word for it and the remembrance of it kept afoot by the Sacrifices and Types of the Law 3 Since Christ hath appeared in the Flesh and hath wrought Salvation for us we must wait and long and look for that part of Salvation which is yet to be performed as the deliverance of the Church from divers Troubles the freedom of particular Believers from their doubts and fears and finally our eternal Salvation which shall be compleated at Christ's second coming All that have the first-fruits of the Spirit are groaning for this and hoping for this Rom. 8. 23 24 25. We are to desire Heaven yet patiently to stay God's time for here is fainting and hoping or as the Apostle saith hastening to and yet waiting for the coming of the Lord 2 Pet. 3. 12. one is the effect of Desire the other of Hope Desire hastening and Hope waiting These things being cleared let us first apply the words to Temporal Deliverance Observe I. DOCT. The Afflictions of God's People may be long and grievous before any Comfort and Deliverance cometh For the Affliction continued so long upon David that his Soul even fainted There are three Agents in the Afflictions of the Saints 1. GOD. 2. SATAN 3. WICKED MEN. 1. God hath many wise Reasons why he doth not give Audience or a gracious Answer at the first call First Because he will try our Faith to see if we can depend upon him when it cometh to an extremity Thus by silence and rebukes Christ tryed the Woman of Canaan that her Faith might appear the more gloriously Mat. 15. 28. Then Iesus answered and said unto her O woman great is thy faith And by extremities he still tryeth his children Our graces are never exercised to the life till we are near the point of death that 's Faith which can then depend
Isa. 26. 8. Yea in the way of thy judgments O Lord have we waited for thee c. Our affections are bribed when desired comforts are presently obtained God will see if we purely love him 4. For a close to this Point Our Sufferings are like to be long I speak not as determining but to awaken a Spirit of Prayer that they may be shortned when Christ made as if he would go farther they constrained him to tarry Luke 24. 28 29. These are sad symptoms of it First When Reformation is rejected and Corruptions are setling again upon their own Base Hos. 7. 1. When I would have healed Israel then the iniquity of Ephraim was discovered c. Ezek. 24. 13. In thy filthiness is lewdness because I have purged thee and thou wast not purged thou shalt not be purged from thy filthiness any more till I have caused my fury to rest upon thee This Crime is not only chargeable on them who opposed the Reformation but on those who by multiplied Scandals dishonoured the Cause of God Instance in Papists in Queen Maries time who got in by fraud and violence not by miscarriage of the Protestants Then 't was sharp 〈◊〉 short ours is like to be tedious and long 2dly When our Deliverance is liâ—…ly to prove a mischief and a misery when we are not prepared to receive it God will not give us things for our hurt And we may fear as much from our Brethren our mutual bickerings as from Enemies when God promises Restauration he promiseth Unity Zeph. 3. 9. For then will I turn to the people a pure language that they may call upon the Name of the Lord to serve him with one consent Zech. 14. 9. And the Lord shall be King over all the earth in that day shall there be one Lord and his Name one The Dog is let loose when the Sheep scatter 3dly When there is a damp upon the Spirit of Prayer and Men give over seeking to God for deliverance as an hopeless thing God is near when the Spirit of Prayer is revived Ezek. 36. 37. Thus saith the Lord God I will yet for this be enquired of by the house of Israel to do it for them I will increase them with men like a flock And Jer. 29. 12 13. Then shall ye call upon me and ye shall go and pray unto me and I will hearken unto you And ye shall seek me and find me when ye shall search for me with all your heart Dan. 9. 19 â—…0 and Psal. 10. 17. Lord thou hast heard the desire of the humble thou wilt prepare their heart thou wilt cause thine ear to hear Et passim Alibi 4thly When God is upon his Judicial Process and there is not any course taken to reconcile our selves to him God hath been judging his People judging the Nation wherein they live Judgment began at the House of God what notable Humiliation and Reformation hath it produced there There is God's whole work to be done upon Mount Sion If. 10. 12. What fruit of all those terrible Judgments Incorrigibleness sheweth our Stripes will be many our Judgments long 5. When Dispensations tend to the removing of the Candlestick or look very like it Rev. 2. 5. Remember therefore from whence thou art fallen and repent and do the first works or else I will come unto thee quickly and will remove thy candlestick cut of his place except thou repent That is done either by destroying Judgments taking away the subject matter of the Church or by their own Apostasie and spiritual Fornication or sad Errors and Confusions ill treatment of God's People opposing his Interests by his Enemies and the sinful Miscarriages and Apostasies of professing Friends will help to wear out an unthankful murmuring Generation II Doct. When Salvation is delayed or Deliverance long a coming the Soul fainteth I shall shew 1. The Nature of this Fainting 2. The Causes of Fainting 3. The Kinds of Fainting 4. The Considerations which may preserve us from Fainting 1. For the Nature of this Fainting Here we must inquire what is meant by the Fainting of the Soul Fainting is proper to the Body but here it is ascribed to the Soul as also in many other places the Apostle saith Heb. 12. 3. Lest ye be weary and faint in your minds Where two words are used Weariness and Fainting both taken from the Body-Weariness is a lesser Fainting a higher degree of deficiency in weariness the Body requireth some rest or refreshment when the active power is weakned and the vital spirits and principles of motion are dulled but in Fainting the vital power is contracted and retireth and leaveth the outward parts liveless and sensless When a Man is wearied his strength is abated when he fainteth he is quite spent These things by a Metaphor are applied to the Soul or Mind A Man is weary when the Fortitude of his Mind his moral or spiritual strength is broken or begins to abate when his Soul sits uneasie under Sufferings But when he sinketh under the burden of grievous tedious or long Affliction then he is said to faint when all the reasons and grounds of his comfort are quite spent and he can hold out no longer 2. The Causes of Fainting The Fainting of the Body may arise either from Labour Sickness and Travel or else from Hunger and Thirst. So the Fainting of the Soul is either first from the tediousness of present Pressures or 2dly from a fervent and strong desire First From the tediousness of present Sorrows and Pressures as Jer. 8. 18. When I would comfort my self against my sorrow my heart fainteth within me And why because of the length of their Afflictions ver 20. The harvest is past the summer is ended and we are not saved Sorrow doth so in vade their spirits that they are by no means able to ease themselves expectations of this side and that side are cut off they long look for help and relief but none appeareth So Lam. 1. 22. My sighs are many and my heart is faint They are overwhelmed with grief and cannot bear up with any courage 2dly It may be caused by a fervent and strong desire Psal. 84. 2. My soul longeth yea even fainteth for the courts of God Vehement desires cause a languor So 't is taken here 't is long O Lord that I have waited and attended with great desire for deliverance from thee Those who vehemently desire any thing are apt to faint Where Love is hot Desire cannot be cold The benefit of the Church liberty to serve God do strongly move the Saints yea the Spirit of God increaseth the vehemency of these motions For he maketh intercession for the saints with sighs and groans that cannot be uttered Rom. 8. 20. He concurreth to the vehemency of the desire but the fainting is from our selves from our weakness The Soul is so earnestly fixed in the expectation of God's salvation that it can no longer keep any equal tenour so that this Fainting
is one of the Love Errors of the Children of God like a Disease which is incident only to the best tempers 3. The Kinds of Fainting 1. There is a Fainting which causeth great trouble and dejection of spirit 2. There is a Fainting which causeth Apostasie and Defection from God and the Cause of Religion 1. There is a Fainting which causeth dejection and trouble this is spoken of Heb. 12. 5. My son despise not thou the chastening of the Lord neither faint when thou art rebuked of him There are the two Extremes Slighting and Fainting Now this is a fault in the children of God to be much perplexed in their Troubles but yet this may be incident to them Religion heightning their sense of Evils and their vehement desires of the comforts of God's presence increasing their trouble 2. There is a Fainting which causeth defection and falling off from God out of cowardice and carnal fear and cast off the profession of Christianity when they find it troublesom they grow weary incline to Apostasie this is not incident to the children of God Rev. 2. 3. Thou hast born and hast patience and hast laboured and hast not fainted not given over the Cause of God There is a Fainting which is a slacking or remitting somewhat in our spiritual course when Men begin a little to relent and to give way to coldness and lukewarmness and do not keep up their former zeal and fervency or diligence in heavenly things This may befal sometimes the Servants of God abate somewhat of their former forwardness Eph. 3. 13. when either they suffer themselves or those who are primarily instrumental in the work of the Gospel are cast into a suffering condition And there is a Fainting which makes totally and finally to abandon the ways of God Gal. 6. 9. He 〈◊〉 reap in due time if he faint not There it is not taken for some remissness which may beâ—… the best of God's Servants but a total defection 4. The Considerations which may preserve us from Fainting First It argueth that you are lazy love the ease of the flesh have small strength if you faint upon every appearance of difficulty and trouble Prov. 24. 10. If thou faint in the day of adversity thy strength is small Sinners are not discouraged with every inconvenience occasioned by their sin but can deny themselves for their lusts sake and shall we be soon discouraged in God's service 2dly Others that have born far heavier Burthens do not sink under them The Lord Christ Heb. 12. 3. For consider him who endured such contradiction of sinners against himself lest ye be wearied and faint in your minds Nay many of his precious Servants Heb. 12. 4. Ye have not yet resisted unto blood striving against sin If against Sin are we only to praise their courage never shew our own or do we think to go to Heaven without conflicts when it doth cost them so dear 3dly We have given counsel to others Job 4. 5. But now it is come upon thee and thou faintest it toucheth thee and thou art troubled It is an easier matter to instruct others than to carry it well our selves The well will give counsel to the sick and those that stand on land direct those that are apt to sink in deep waters But should not we remember these things our selves 4thly God promises to moderate the Afflictions of his People and to sweeten the bitterness of them to take off the oppressing weight of their troubles lest their souls faint Isa. 57. 16. For I will not contend for ever neither will I be always wroth for the spirit should fail before me and the souls which I have made The consideration of Man's infirmity and weakness unable to hold out causeth the Lord to stay his hand he will not utterly dishearten and discourage his People that wait for him A good Man will not overburden his Beast 5thly When Reason is tired Faith should supply its place and we should hope against hope Rom. 4. 18. For Faith can fetch one contrary out of another and get water out of the Rock as well as out of the Fountain when probable means miscarry then it is a time for God to work and Faith should bear us out when Sense and Reason cannot 6thly Give vent to the ardor of your desires in Prayer Luke 18. 1. He spake a parable to them to this end that men ought always to pray and not to faint And Jonah 2. 7. When my sould fainted within me I remembred the Lord and my prayer came in unto thee into thine holy temple Keep up the suit 't will come to an hearing one day though it be long ere God ariseth to the Judgment yet then make sure work of it 7thly By waiting upon God we learn to wait more Isa. 40. 31. They that wait upon the Lord shall renew their strength they shall mount up with wings as eagles they shall run and not be weary and they shall walk and not faint Eternal blessings eyed and prepared for will support a fainting Soul in the worst evil 2 Cor. 4. 16. For this cause we faint not though our outward man perish yet the inward man is renewed day by day The greatest troubles cannot make void thy hope if our spiritual state increase and our eternal hopes thrive III. DOCT. Though the Soul be in a fainting condition yet it will accept of nothing but God's Salvation Thy Salvation Psal. 94. 18. When I said My foot slippeth thy mercy O Lord held me up And ver 19. In the multitude of my thoughts within me thy comforts delight my soul. Men may seek to get out of their troubles from wicked Men two ways either by carnal compliance or by the use of indirect means 1. By carnal compliance when Men violate and prostitute their Consciences for their peace sake 'T is said of some Heb. 11. 35. That they accepted not deliverance that they might obtain a better resurrection They might upon certain conditions have been freed from those cruel pains and tortures but those conditions were contrary to the Law of God We have God's deliverance upon better terms than Man's and it is better in its self 2. By using indirect means to get off the trouble this is making too much haste Isa. 28. 16. He that believeth shall not make haste Ravishing the Blessing rather than waiting for the issues of God's Providence Those that do so God will reckon them with the workers of iniquity Psal. 125. 5. As for such as turn aside to their crooked ways the Lord shall lead them forth with the workers of iniquity but peace shall be upon Israel They that shift for themselves lose the benefit of God's protection These are dealt with as open Enemies Now the Reasons of the Point are these First Because they are satisfied in God's Providential Government God never puts power in the hands of wicked Men but for his own holy ends Therefore while God continueth them they are
any thing for something cannot come out of nothing therefore we must stop in some first Cause and Eternal Being 3. That Eternity belongeth to God is to be seen in all his Attributes for if God be Eternal his Wisdom Power and Goodness are Eternal also First His Wisdom is Eternal for all things are present to the knowledge of God Things come to our knowledge successively some before and some after We see and know things according to their duration and existence We compute by days and years yesterday to morrow last year and next year one Generation passeth and another cometh but in God's understanding there is no succession of before and after Known to God are all his works from the beginning Acts 15. 18. God that doth all things in time knew them all before time otherwise his knowledge was not infinite and eternal they are all present to his understanding Hence is that expression 2 Pet. 3. 8. One day is with the Lord as a thousand years and a thousand years as one day All those differences of Duration which to the Creatures are longer or shorter are all alike to God for all things are constantly present to God and under his view and prospect Indeed the Lord is pleased to condescend to our shallow capacities and to give us leave to express his Duration in our own terms whil'st he calleth himself yesterday to day and for ever Heb. 13. 8. And Rev. 1. 4. From him which is which was and which is to come Yet in proper speaking God always is I am is his Name and all things to him are present either past present or to come Time hath no succession to him he beholdeth at once what is not at once but at several times there is nothing past to him to come to him but all present He knoweth the end of all things before he giveth them a beginning 2dly His Power is Eternal Therefore 't is said Rom. 1. 20. that his Eternal Power and Godhead is clearly understood from the Creation of the world and seen in the things that are made how could else so many things be educed out of nothing and still kept from returning into their original nothing if there were not an infinite and eternal power then and still at work So Isa. 26. 4. Trust ye in the Lord for ever for in the Lord Iehovah is everlasting strength We may depend upon him for his Arm is never dried up nor doth his Strength fail there is no wrinkle upon the Brow of Eternity God is where he was at first he continueth for ever a God of infinite power able to save those that trust in him 3dly His Goodness and Mercy they are Eternal Psal. 136. 't is often repeated For the mercy of the Lord endureth for ever 'T is true à parte antè his mercy did not begin of late but was towards us before we or the world were from all Eternity we were thought upon that he might do us good himself 'T is said With an everlasting love have I loved thee and therefore with loving kindness I have drawn thee Jer. 31. 3. Whomsoever God draweth to himself in time he loved them before all time and à parte post it holdeth good his love and affection continueth the same and shall do for ever he is not weary of doing good nor is his mercy spent you have both Psal. 103. 17. The mercy of the Lord is from everlasting to everlasting upon them that fear him The mercy was decreed and prepared before the beginning of the world and we shall have the fruits and effects of it when the world shall be no more 'T was from everlasting for God foreseeing the Fall of Adam provided us a remedy in Christ and having all lapsed Mankind in his prospect and view did out of his free love chuse some whil'st others are passed by to life and salvation by Christ. That God did from Eternity decree and purpose this is manifest because he doth in time effect it otherwise he should not work all things according to the counsel of his will Ephes. 1. 11. or else his Will would be mutable willing that in time which he willed not from Eternity whereas in him there is no variableness or shadow of turning And that his mercy is to everlasting appeareth because he doth in time convert and sanctifie them and so brings them to glory and blessedness for the eternal God will make his people eternally happy with himself 4. That God sheweth himself as an Eternal Being both as a Governor and Benefactor First As a Governor His Eternity is seen in his Government in threatning eternal misery to the wicked and appointing eternal happiness to the godly Mat. 25. 46. These shall go away into everlasting punishment and the righteous into life everlasting The joys of the blessed are everlasting there shall never be a change of nor an interruption in their happiness but after millions of years they are to continue in this life as if it were the first moment Thy Crown will be thy Crown for ever Thy Kingdom thy Kingdom for ever This Glory will be thy Glory for ever Thy God will be thy God and thy Christ for ever We affect the continuance of this life though it be a life of pain and misery Skin for skin and all a man hath he will give for his life Oh! how much more valuable should this eternal life be which is a life of uninterrupted joy and felicity On the other side the punishment is everlasting the loss is eternal the wicked are everlastingly deprived of the favor of God The Disciples wept when Paul said Ye shall see my face no more Oh! how much more terrible will it be to be banished everlastingly out of God's presence Mat. 25. 41. Besides the pain will be eternal as well as the loss This worm never dieth this fire shall never be quenched Mark 9. 44. Neither Heaven nor Hell hath any period or end either of them are eternal Now this way God ruleth and governeth the creature as becoming his infinite and eternal Majesty The Laws of Kings and Parliaments can reach no further than some temporal punishment their highest pain is the killing of the Body their highest Reward is some vanishing and fading Honour or perishing Riches but God's Law concerneth our everlasting estate our eternal well or ill being eternal life or eternal death is wrap'd up in these Commandments These are Rewards sutable to the Eternal Majesty of the Law-giver And if thou do evil there is an eternal loss of Heaven and an eternal sense of the wrath of God If you believe and obey the Gospel there is eternal salvation provided for you for Christ is the Author of eternal salvation unto all them that obey him Heb. 5. 9. 2dly As a Benefactor he sheweth himself also an Eternal Being There is a double beneficial goodness of God common and special His common goodness runneth in the channel of Creation and common
fulfilled on earth but decreed in Heaven fixed and setled there by God's unalterable Purpose and Will 2. That in Heaven there is an Emblem of it 'T is usual in Scripture to set forth the stability and constancy of God's Word by this similitude as Psal. 89. 2. Mercy shall be built up for ever thy faithfulness hast thou established in the very heavens So when 't is compared with the Covenant of day and night Jer. 33. 20 21. Thus saith the Lord if you can break my Covenant of the day and my Covenant of the night that there should not be day and night in their seasons Then may also my Covenant be broken with David my servant So Ier. 31. 35 36 37. This sense I incline to because in the next Verse 't is compared with the stability of the earth Well then his Word is setled in Heaven partly because the Heavens stand fast by the same Word by which they were first made Gen. 1. 3 6. And God said Let there be light and there was light Let there be a firmament in the midst of the waters and divide the waters from the waters and it was so So Midrash Tillim And partly because the Being and Order of Heaven sheweth the setledness of God's Word as the Heavens were created and setled in a course which they constantly observe in their motions and this duration and equability in the motion is so exact that men can foresee Eclipses long before they happen therefore the Psaâ—…st saith Psal. 114 19. The Sun knoweth his going down that is keepeth so to the just Poâ—…ts of his Compass as if he were an intelligent Agent and knew the exact time when to set and rise Now when we lift up our eyes to Heaven and see how punctually and exactly the Order is observed which is once setled by God's Will even from the beginning of the world to this day no remarkable change hath been observed the heavenly bodies keep their tenour and course and by their constant motions distribute their light and influence to the world and this from their first Creation and all because he hath said It shall be so in the strength of his Word they abide This continuance of the Heavens sheweth the permanency of his Word DOCT. That God's Word is of an Eternal Truth and Immutable Constancy By his Word is principally meant the Gospel Covenant It is said by the Prophet Isaiah Chap. 40. ver 8. The grass withereth and the flower fadeth but the word of our God shall stand for ever And the Apostle Peter quoting and improving the same place saith The word of God is the Gospel preached unto you 1 Pet. 1. 24 25. And more especially the promise of eternal life for that is opposite to the fading glory of the present life and is the eternal effect of the Word of God abiding in our hearts when all other things fade and decay this blessed estate offered in and conveyed by the Gospel will not fail us 1. I shall give you the Reasons 2. The Emblem and Representation 3. The Profit and Usefulness of this Meditation 1. The Reasons In every Promise that it be certain and firm three things are required First That it may be made seriously and heartily with a purpose to perform it Secondly That he that hath promised continue in his purpose without change of mind Thirdly That it be in the power of him that promiseth to perform what he hath so promised Now of all these things there can be no doubt 1. Certainly God meaneth as he speaketh when he promiseth to give eternal life to those that believe and obey the Gospel There is no question but he is so minded when he hath written a Book to assure the world of it for what need God to courâ—… the Creature with an imaginary happiness or to tell them of a glorious Estate which he never meant to bestow upon them Yea why should Amen the faithful Witness come from Heaven farther to assure us of it by his Doctrine dye the death to purchase it for us and afterward rise again and enter into that happiness which he spake of That our faith and hope may be in God 1 Pet. 1. 21. Why should he as soon as he was ascended give gifts unto men send forth messengers into the world to preach this doctrine and give notice of this blessed Estate to be had upon these terms and attest it by divers signs and wonders partly to alarum the drowsie world to regard it and assure the incredulous world of the truth of this salvation Heb. 2. 3 4. Not to believe that God is serious in all this is to make him a Lyar indeed yea to establish a Lye and Falshood with great Solemnity 2. That God doth continue his purpose is no doubt if we consider his eternal and unchangeable Nature Mal. 3. 6. For I am the Lord I change not therefore ye sons of Iacob are not consumed And James 1. 17. With him is neither variableness nor shadow of turning And what should alter his purpose Doth he meet with any thing that he foresaw not and knew not before God doth never repent and call back his Grant that he hath by this Act of Grace ensured Eternal Happiness to the Saints on such terms 1 Sam. 15. 29. For the strength of Israel will not lye nor repent for he is not a man that he should repent Psal. 110. 4. I have sworn and will not repent thou art a Priest for ever after the order of Melchisedech Christ is instated in full power of entertaining and blessing his faithful Servants which shall never be retracted To take off all doubt he hath given us double assurance his Word and his Oath Heb. 6. 17 18. God being willing more abundantly to shew to the heirs of promise the immutability of his counsel confirmed it by an oath That by two immutable things wherein it was impossible for God to lye we might have strong consolation who have fled for refuge c. God hath ever been tender of his Word above all that is famed or believed of God this is most conspicuous Psal. 138. 2. Thou hast magnified thy Word above all thy Name Now this needed not for an Oath is interposed in a doubtful matter but it sheweth God's extraordinary care for our satisfaction his good will is seen in the Promise his solicitude in the Oath In short God would never be so fast bound but that he doth continue his purpose 3. That he is able to perform it Mat. 19. 26. With God all things are possible Rom. 4. 21. Being fully persuaded that what God had promised he was able to perform Phil. 3. 21. According to the working whereby he is able even to subdue all things to himself He is able to find out a way whereby sinners may be reconciled sanctified subdued by his Spirit whereby his Interests may be preserved in them against the assaults of the Devil the World and the Flesh finally able to
Gospel thus stated hath more stability than the foundations of Heaven and Earth Therefore expect nothing to be altered for thy sake the Gospel constitution it was setled long before thou wert born and it is an unalterable decree which cannot be reversed All this is spoken to confute them that look upon the Gospel as true and to be believed till they meet with something which crosses them and then they hope it is not so In short God is true when he promises true when he threatens true when he commandeth Or thus If the Gospel Covenant be false thou hast no ground of hope if true it doometh licentious sinners to eternal destruction SERMON XCV PSAL. CXIX VER 90. Thy faithfulness is unto all generations thou hast established the earth and it abideth THese words contain a Truth which is 1. Asserted 2. Represented by a fit and lively Emblem Thou hast established the earth and it abideth He had before said Thy word is setled in the heavens now he speaketh of it as manifested in the earth Here the constancy of God's Promises was set forth by the duration and equal motion of the heavenly bodies now by the firmness and unmoveableness of the earth God's powerful Word and Providence reacheth to the whole world this lower part here upon earth as well as the upper part in Heaven DOCT. That in all Ages God ever shewed himself a true God and faithful in all his Promises 'T is here confirmed by Experience and represented by an Emblem 1. God's Faithfulness relateth to some Promise wherein he hath engaged himself to his People Heb. 11. 11. She judged him faithful who had promised It is his Mercy to make Promises but it is his Faithfulness and Truth to fulfill them His Truth is pawned with the Creature till he discharge it Micah 7. 20. 2. His Truth dependeth upon his unchangeable nature but 't is confirmed to us by experience His unchangeable nature Heb. 6. 18. If a promise can be made out to be of God we have no more reason to doubt of it than of the nature and being of God yet quoad nos 't is confirmed by experience Psal. 18. 30. The word of the Lord is a tryed word We are led by sensible things and what hath been done doth assure us of what shall be done or may be expected from God 3. That therefore God hath been ever tender of his Truth that the event may answer the promise and we might know that God that hath been faithful and kept touch with the world hitherto will not fail at last The Heathens ascribed a double perfection to their gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the true God is known by his Mercy and his Fidelity he never failed to perform his part of the Covenant with any Psal. 138. 2. I will praise thy Name for thy loving kindness and thy truth for thou hast magnified thy word above all thy Name As he hath made us admirable and great promises of giving his Son and with him all things so he will certainly perform all to the utmost importance of them The matter of his word is mercy and loving kindness and in the performance thereof there is great truth and fidelity as he hath made great and excellent promises so he performeth them most punctually So that in fulfilling his Word God will be known above all that is named or famed or believed or apprehended and spoken of them here is his great glory and excellency 4. That the Experience of all Generations doth confirm God's Faithfulness in his promises for 't is said in the Text His faithfulness is unto all generations in the Hebrew it is from generation to generation The Point may be amplified by two Considerations First That some Promises have been received by one Generation and fulfilled in another Secondly That the same common promises have been fulfilled to the Faithful in all Ages First That some promises have been received by one Generation and fulfilled in another when the matter so required as for instance Israel's going out of Egypt Gen. 15. 13 14. And he said unto Abram Know of a surety that thy seed shall be a stranger in a land that is not theirs and shall serve them and they shall afflict them four hundred years And also that Nation whom they shall serve will I judge and afterwards they shall come out with great substance Compare now Exod. 12. 41. And it came to pass at the end of the four hundred and thirty years even the self-same day it came to pass that all the hosts of the Lord went out from the land of Egypt Thirty years were added because of their Fathers dwelling in Canaan but God kept touch to a day So for the promise of the Messiah and calling the Gentiles that God fulfilled in due time and sent a Saviour into the world Gal. 4. 4. In the fulness of time God sent his Son When the Scepter was gone from Iudah Gen. 49. 10. when the Crown was possessed by Herod a Tributary and Foreigner during the Roman Monarchy which at length Christ should utterly destroy Dan. 2. 35. Nebuchad-nezzar had a Vision of an Image of four different Metals the head of gold arms and breasts silver belly and thighs brass and the feet part iron and clay while he beheld the Image and surveyed it from head to foot he saw a stone hewen out of the mountain without hands which stone smote the Image not upon the head breast or belly but upon the feet of iron and clay upon which it vanished away and the stone became a great mountain and filled the whole earth This Vision Daniel expounded of four Gentile Kingdoms which should succeed one another with great extent of dominion The first of the Babylonians which then was The second of the Medes and Persians The third of the Grecians The fourth of the Romans which subdued all the other and because possessed of the riches and glory of the former during this last Kingdom was the stone hewen out of the mountain and smote the iron feet this stone was the Kingdom of the God of Heaven which Christ set up but not to trouble you with mysteries and nice debates the Apostle telleth us Rom. 15. 8 9 10. That Iesus Christ was a Minister of the Circumcision for the truth of God to confirm the promises made to the Fathers And that the Gentiles might glorifie God for his mercy as it is written For this cause I will confess to thee among the Gentiles and sing unto thy Name And again it is said Rejoice ye Gentiles The Event in all these cases afterwards did speak for its self so in all that is yet to come we should depend upon the Veracity of God as the calling of the Iews the destruction of Antichrist a more ample effusion of gifts on the Church together with a dilation of its borders as the Patriarchs all dyed in faith Heb. 11. 13. Having not received the promises but having seen
nothing but sorrow but in the Word of God joy and comfort 4. The way of Application my delights the word is plural and increaseth the sense in what way soever it be interpreted Now it may be interpreted passively or actively 1. Passively That the Word of God refreshed him and afforded him matter of delight and so renewed his strength David had many sorrows but here he found delights as many comforts as troubles The Word of God yieldeth comfort for every state of life if there be many sorrows there are many delights but with advantage heavenly comforts for earthly afflictions eternal comforts for temporal sorrows 2. Actively He delighted in the Word of God yea counted it his delights it increaseth the sense 1. It was his chief delight Other things might be thankfully accepted and acknowledged but this was the solace and delight of his Soul 2. His continual delight and comfort to which he retreated upon all occasions 3. His whole or onely delight When deprived of all other things this was in stead of all delights to him all which shew his high esteem of the Word DOCT. That the afflicted mans true consolation is in the Word of God I will pursue the Point in the method that I have laid forth in the parts of the Text. 1. A Man after God's own heart such as David was may be afflicted why First Because God hath chosen another way of expressing his love to his people than by outward things for he will govern the spiritual part of the world by Faith and not by Sense therefore none shall know love and hatred by things that are before him Eccles. 9. 1. that is by meer outward events or things obvious to outward sense the significations of his love are more hidden Prov. 3. 31 32. Solomon supposeth that the Oppressor may be in a flourishing condition yet all this while the Lord hates him his secret is with the righteous we know his fatherly love to us not by things without us but things within us Rom. 8. 16. 1 John 3. 4. Hereby we know that he abideth in us by the Spirit which he hath given us Gal. 4. 6. He hath sent forth the Spirit of his Son into our hearts Outward things would soon be overvalued and we should take them as our whole felicity and portion if besides their sutableness to our present needs and appetites they should come to us as special evidences of God's love 2dly Afflictions are necessary to the best Certain it is God will conduct his people to glory not only by his internal but external Providence Now to humble us to wean us from the world there is need of afflictions 1 Pet. 1. 6. Te are in heaviness for a season if need be We are wanton vain neglectful of God unmindful of heavenly things if God did not put us under the Discipline of the Cross our minds and hearts would be more alienated from God and heavenly things Psal. 119. 67. Before I was afflicted I went astray Now since the best need it God will not be wanting in any part or point of necessary government to them 3dly That they may know the worth and benefit of God's Word and the comfort of it may be seen and felt by experience how able it is to support us and to uphold a sinking heart under any trouble whatsoever Rom. 15. 4. In full prosperity when we seem to live upon the creature we know not the benefit of God's promise nor how to live by Faith as the use of Bladders in swimming is not known while we are upon firm land The Word of God provideth comforts for the obedient not only at the end of the journey but for their support at present while they are in the way These comforts would be useless if never put upon the tryal therefore none of God's children must look to be exâ—…pted 1 Pet. 5. 9. All these afflictions are accomplished in your brethren that are in the world Our condition is no harder than the rest of the Saints of God that have passed thorow the world 2. David was ready to sink under his burden and so are other the people of God ready to perish when they look to the bare afflictions This may come First From the grievousness of the affliction which staggereth and amaseth them Psal. 60. 3. Thou hast shewed thy people hard things thou hast made us to drink of the wine of astonishment Their thoughts are confounded as a man that has taken a poysonous Potion They know not to what hand to turn are wholly dispirited and put out of all comfort 2dly It comes from the weakness of the Saints There is some weakness and imbecility in the best more than they are aware of as when David was ready to faint under the Cross before troubles came We are like unto Peter we think we can walk upon the Sea but some boistrous wind or other assaults our confidence and then we cry out Help Master we perish Mat. 14. 30. We reckon only upon the Sea but do not think of the wind and so our weakness is made evident by proof whence cometh this weakness 1. Partly because we look more to the Creature than to God and to our dangers than to the power that is to carry us through them Isa. 51. 12 13. I even I am he that comforteth thee who art thou that thou shouldst be afraid of a man that shall dye and of the son of man that shall be made as grass And forgettest the Lord thy Maker that hath stretched forth the heavens and laid the foundations of the earth and hast feared continually every day because of the fury of the oppressor as if he were ready to destroy and where is the fury of the oppressor We that have the immortal and almighty God to be our Protector and Saviour why should we be afraid of a frail mortal man 2. If they look to God yet God doth not seem to look to them If a thin Curtain be drawn between God and us we are presently dismayed as if he were wholly gone and because of our hardships question the love of God Psal. 77. 9. Hath God forgotten to be gracious hath he in anger shut up his tender mercies Isa. 49. 14. Zion hath said the Lord hath forsaken me my God hath forgotten me though our condition be every way consistent with the fatherly love of God Heb. 12. 5. Have you forgotten the Exhortation which speaketh to you as children We are children though under discipline and God is a Father though he frowneth as well as smileth 3. Impatiency of delay if we question not his love yet cannot tarry his leisure Certainly it is very good to wait God's leisure though he seemeth asleep he will awake for our help Faith makes us like people that dig the Pit and wait for the rain to come down and fill it To lay the Cloth though we know not whence the Provision will be sent But the people of God
have not always the strength of Faith and therefore faint and are ready to perish I said in my haste I am cut off Psal. 31. 22. 4. Religion itself intendereth the heart a Father's anger is no slight thing to a gracious soul. When we are afflicted and God is angry the trouble is the more grievous and it is hard to steer right between the two Rocks of slighting and fainting well then pity poor creatures under their burden and help them but censure them not 3. His Remedy God's Word there is the Paradise of delights and the onely Requies to allay the bitter sense of all our troubles why First As to the main blessings there is represented to us the true Fountain of all comfort who is God the Father of mercies and the God of all comfort 2 Cor. 1. 13. who distributeth comfort when and where and to whom he pleaseth 2dly There is discovered to us the meritorious and procuring cause who is Jesus Christ Who hath given us everlasting consolation and good hope through grace 2 Thess. 2. 16. 3dly The Spirit who is the applier of all comfort therefore called the Comforter and he giveth us peace and joy in believing Rom. 15. 13. 4thly The true instrument means or condition whereby we receive comfort and that is Faith Iohn 14. 1. 5thly The true matter of comfort and that is pardon and life 1. Pardon and Reconciliation with God Rom. 5. 10. no solid cause of rejoycing till then when reconciled to God then true peace and peace that passeth all understanding which will guard both heart and mind Phil. 4. 7. then all miseries are unstinged Solid pâ—…e of Conscience is your best support and comfort under afflictions the intrinsic evil of afflictions is then taken away Lam. 3. 39. Wherefore doth a living man complain a man for the punishment of his sins While sin remaineth unpardoned the thorn still remaineth in the sore 2. The promise of eternal life Rom. 5. 2. There is the Crown set against the Cross heavenly comforts against earthly afflictions the afflictions of God's children comparatively are light and short 2 Cor. 4. 17. This light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory Nothing should be grievous to them that know a world to come where all tears shall be wiped from our eyes and we shall enjoy fulness of joy and pleasure for evermore 6thly It sheweth us who are the Parties capable the renewed or sanctified Ps. 32. 11. Be glad in the Lord and rejoice ye righteous and shout for joy all ye that are upright in heart To all Christ's sincere faithful and obedient servants these promises are matter of abundant joy As to particular comforts concerning afflictions it is endless to instance in all but take a few instances 1. The Word of God teaches us not only how to bear them but how to improve them as it teaches us how to bear them it breedeth quietness and submission but as it teaches us how to improve them it breedeth peace and joy To bear Micah 7. 9. I will bear the indignation of the Lord because I have sinned against him until he plead my cause and execute judgment for me he will bring me forth to the light and I shall behold his righteousness To improve them Heb. 12. 11. Righteousness brings peace along with it The fruit is better than the deliverance as we get spiritual advantage by them as they promote Repentance purge out Sin bring us home to God They rid us of the matter of our trouble and bring us to the center of our rest 2. The Word teaches to depend upon God for the moderating of them and deliverance from them 1 Cor. 10. 13. Before he giveth a passage out of our pressures he vouchsafeth present support to us and will not permit his servants to be tempted beyond what they are able to bear 3. His people have most experience of God under the Cross they have a more peculiar allowance from God for sufferings than for ordinary services Paul was most strong when weak 2 Cor. 12. 9 10. The greater pressures the more sensible the divine assistance And when ordinary means fail and they are pressed above their own strength the more visible the proof of God's help When they are most apt to have jealousies of God's love they have had the highest manifestations of it never more liberty than in the house of bondage Most of God's smiles when all things seem to frown upon them In short have had more understanding not only of God's Word but his Love 4. God's governing all things for the benefit of his people Rom 8. 28. And we know that all things work together for good to them that love God sure then afflictions Now they submitting and being exercised under sharp dispensations may find it verified to them many things seem for our hurt intendedly many thought so by our selves but God knoweth how to bring good out of them Cant. 4. 16. 4. David saith my delights They that seek their solace and delight in the Word shall find it there It is an excellent frame of heart to be satisfied with the comforts which the Word offereth every one cannot be thus affected to raise this delight 1. Faith is necessary for the comforts of the Word are received and improved by Faith unless we expect the sure accomplishment of God's promises how can we be supported by them Psal. 27. 13. I had fainted unless I had believed to see the goodness of the Lord in the land of the living That is without a full assent to the promises which God had made him of his Restauration for he had particular assurance of the Kingdom as we have of the Kingdom of Heaven so for the consent as well as assent to take the happiness contained in the promises as our whole felicity Psal. 119. 111. Thy testimonies have I taken as an heritage for ever they are the rejoicing of my heart There is heritage and portion rich enough in God's promises and this breedeth joy in all afflictions 2. Meditation is necessary for thereby the sweetness of the Word is perceived and tasted and the promises laid before us it is the fruit of delight Psal. 1. 2. But his delight is in the law of the Lord and in his law doth he meditate day and night And it is the cause of it Psal. 104. 34. My meditation of him shall be sweet I will be glad in the Lord. They who delight in a thing will often view it and consider it and thereby their delight is increased the most lively truths work not on us for want of serious consideration 3. There must be Mortification and Self-denial or prizing spiritual Favors before temporal Benefits The Cross will not be grievous to a mortified spirit when they compare their gain with their loss 2 Cor. 4. 16. To others we speak in vain whose hearts are set upon worldly advantages but they
to hearken to his voice And the Lord hath avouched thee this day to be his peculiar people When did you give up the key of your hearts to God and lie at God's feet and say Lord here I am what wilt thou have me to do Acts 9. 6. They that are Gods come in this way by resignation or spiritual contract by entring into Covenant with him 2. What have you that is peculiar Have you the favor of his People Have you the conversation of his People God's peculiar People have peculiar mercies at least their hearts and spirits are carried out after them Psal. 106. 4. Lord remember me with the favor of thy people Common mercies will not serve their turn but they must have renewing and sanctifying mercies and special pledges of his love not increase of Estate Honour or Esteem in the world these are not things their hearts run upon but Lord the favor of thy People Or Psal. 119. 132. Do good unto me as thou usest to do unto those that love thy Name There 's a goodness which God vouchsafeth to all his creatures to the men of the world he gives a plentiful Portion their bellies are fill'd with thy hid treasure but Lord let me have the comforts of thy Spirit the manifestations of thy love and good will to my soul in Christ Jesus As Luther said and protested God should not put him off with Gold nor with Honours I must have his Grace his Christ his Spirit Valde protestatus sum me nolle his satiari If you have such peculiar spirits your hearts would be carried out after these distinguishing mercies A man may have common mercies and go to Hell and be cast away but God's peculiar People have peculiar mercies then they will not be contented with a common conversation Mat. 5. 46. If you love them that love you what do you more than others There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something over and above that should be seen in a Christian's life 'T is a fault 1 Cor. 3. 3. Ye walk as men In the new creature there should be something more excellent God's peculiar People as there 's a difference between them and others in point of Priviledges so also in point of conversation they should live at a higher rate more heavenly meek mortified more charitable than others Christians should walk so as to convince the world and make them wonder at the beauty majesty and strictness of their Lives You harden carnal men when you profess your selves to be God's peculiar People and there 's no difference between you and others 3. Doth your Resignation appear in your living and acting for God Is Holiness to be written in visible characters upon all you do Zech. 14. 19 20. The impress of God is upon his People it is upon the Horse Bells upon all the Pots of Ierusalem it is upon all they have all they enjoy Holiness to the Lord they spend their time as being dedicated to God they spend their estates as being dedicated to God Do you use your selves as those that are Christs improving your Time Relations Talents Interests for his glory This may be discovered partly by checking Temptations upon this account 1 Cor. 6. 15. Shall I take the members of Christ and make them to be the members of an harlot This Body is Christs and therefore must be kept in sanctification and in honour this time I mispend this estate is Christs and so you dare not give way to the solly and sin with which others are transported for you look upon all that you have as Christs and so also are your contrivances and projects for God's glory you will be casting about how you may honour Christ by your Estate and Relations and every thing you have Nehem. 1. 11. Grant me mercy in the sight of this man For I was the King's Cup-bearer That is he was considering what use he might make of this authority and esteem which he had with the King of Babylon and what use he might make of it for God God hath advanced me to such honour and place what honour hath God had Look as David 2 Sam. 17. 2 I dwell in a house of cedar and the ark of God dwells within curtains Here the Lord hath abundantly provided for me but what have I done for God When you are in all things seeking the things of God and laying out your selves for the glory of God and if God needs any thing that is yours you freely and willingly part with it USE II. To persuade us to resign up our selves to God and to live as those that are Gods 1 First To resign up our selves to God Isa. 44. 5. One shall come and say I am the Lords and another shall call himself by the name of Iacob and another shall subscribe with his hand unto the Lord and surname himself by the name of Israel Come and subscribe to the God of Iacob give it under hand and seal enter your names in his Master-Roll that you are one of his Subjects and Servants Motives are these 1. You owe your selves to God and therefore should give up your selves to him Philem. v. 19. Thou owest unto me even thine own self 'T is true with respect to God thou owest all that thou hast to him thou hast nothing but what he gave thee first God calls it a Gift My son give me thy heart but it 's indeed a Debt for God gave it not to dispossess himself and divest himself but gave it for his use and service He gave you your selves to your selves as a Man gives an Estate to a Factor to trade with or as an Husbandman scatters his seed upon the ground not to bury it there but expecting a Crop from thence So God scatters his Gifts abroad in the world gives life and all things not to establish a dominion in thy person but only a stewardship and a course of service Hast thou life Man is not Dominus vitae but Custos not Lord of his life but only the Guardian and Keeper for God Now what is said of life is true of Estates and all things else there 's no proper dominion we have 2. God offers himself to thee and therefore 't is but reasonable thou give up thy self to God In the Covenant there 's a mutual engaging between God and the creature to be each others according to their several capacities I will be their God and they shall be my people The great God Quantus quantus est totus noster est as great as he is he becomes ours all in him ours his Wisdom Power Strength Father Son and Holy Ghost is our everlasting Portion God the Father will be our Portion for ever he will give his Son to be our Redeemer and his Spirit to be our Guide all the Persons with all their power and strength are engaged for our use Look as when Iehoshaphat made a League with the King of Israel this was the manner of it 1 Kings 22.
of them Credit and honour before the world what is more uncertain than the Peoples affections They that cry Hosanna to day will cry Crucifie him to morrow Pleasures they are gone as soon as they come and when they are gone they are as a thing of nought but that they leave a sting in the conscience and a sadness in the heart Riches take wings and flie away Prov. 23. 5. You can be no more confident of them than of a Flock of wild Fowl that pitcheth in your Field Honour is soon gone Haman is one day high in favor the next day high upon the Gallows Strength and Beauty are soon assaulted by diseases 't will be matter of sense better believe it than try it then it will prevent a great deal of vexation and the shame of disappointment Seldom doth a Man act the same part in the world for a year together now joyful anon sad now children then none now married anon in a widowhood condition 'T is much in the desire and thoughts of natural men to have a perpetual enjoyment of this life and the comforts of it but it will never be they perish and we must dye and when we are gone our glory will not be remembred Solomon recordeth his experience of the vanity of all earthly things O! that we would believe it without trying conclusions you that are so eager after the world what will you think of it when 't is parting from you or you from it will they then be found to be such excellent things as you once deem'd them to be O no! at last you must come to this I have seen an end of all perfection and then you will say O how hath the world deceived me I have laboured for nought Secondly I have seen that is with a spiritual eye this should be observed and improved by faith Many are sensible of the vanity of the creature but are not a jot the wiser Psal. 49. 13. This their way is their folly yet their posterity approve their sayings They are sensible of the folly of their Ancestors but yet do not mend by it We should not only see with our eyes but understand with our hearts When the wise man went by the field of the Sluggard he saw it overgrown with Thorns and Nettles and the stone-wall thereof broken down Prov. 24. 32. I saw it and considered it well I looked upon it and received instruction We should profit by every thing In this sense we may gather Figs of Thistles and Grapes of Thorns especially should we observe the vanity of all sublunary things Eccles. 7. 2. 'T is better to go to the house of mourning than to the house of feasting for this is the end of all men and the living will lay it to heart We should make a good use of these occasions a man seeth his own end in the end of others and by their death is admonished of his own frailty and mortality 't is a sad sign when this is not considered Isa. 42. 25. Yet he laid it not to heart Isa. 26. 11. Lord when thy hand is lifted up they will not see but they shall see They shall be forced to take notice of what now they will not when God's hand is upon them to their utter confusion Thirdly I have seen Happy they that have such eyes but alas there is a great deal of difference between the sight of the senses and the sight of the understanding when we see things with our eyes there is a natural blindness or brutishness or a vail upon our hearts that we mind them not Men have eyes to see but they have not an heart to see So God complains Ier. 5. 21. They have eyes and see not ears and hear not So Deut. 29. 3 4. The great temptations which thine eyes have seen and the signs and those great miracles Tet the Lord hath not given you an heart to perceive and eyes to see and ears to hear unto this day So Isa. 6. 9 10. And he said go and tell this People hear ye indeed but understand not and see ye indeed but perceive not Make the heart of this people fat and make their ears heavy and shut their eyes lest they see with their eyes and hear with their ears Though things be never so plainly delivered so powerfully pressed so apparently verified and so they see and hear and receive no more benefit than if they had never heard nor seen it God witholding and withdrawing the efficacy of his spirit whereby it might be beneficial to them for good So Isa. 42. 20. Seeing things but thou observest not opening the ears but thou hearest not They see the wonderful works of God but do not consider them as wise people ought to do Isa. 1. 3. The Oxe knoweth his owner and the Ass his Masters crib but Israel doth not know My people doth not consider Ezek. 12. 2. Thou dwellest in the middest of a rebellious house which have eyes to see and see not they have ears to hear and hear not That is they make no use of them but strive and endeavour to put it out of their minds So Iohn 9. 39 40 41. And Iesus said for judgment I am come into this world that they which see not might see and they that see might be made blind And some of the Pharises which were with him heard these words and said unto him are we blind also Iesus said unto them if ye were blind ye should have no sin but now ye say we see your sin remaineth There is a great deal of difference between the sight of believers and unbelievers the one sees with an understanding heart the other without it In the one there is a free ready and sincere use of their disciplinable senses that they may learn his word and walk in his ways that they may profit in the knowledge of God and so get understanding and spiritual prudence The other are brutish ignorant or idle negligent and forgetful they shut their eyes and their ears are uncircumcised and so they know not what they know The causes of this are first non-attendency or inadvertency prejudicate opinions and rooted lusts hinder their profiting Look as the Sun Moon and Stars though they move with a most swift and rapid motion seem to a vulgar eye to stand still or at least to move very slowly So these sublunary things though they are always passing yet the inward thought of worldlings is that they shall endure for ever Oh labour then for this spiritual and heart affecting sight If a man could behold this world in the light of a divine knowledge he would find it to be but a vanishing shadow Though the vanity of the creature be a plain truth and taught by daily experience and is easily and commonly acknowledged yet it is not easie to make this truth have a deep impression upon the hearts of men They are naturally unwilling to admit thoughts of a change Amos 6. 2. because
would desire to know more of God therefore the Word is dear and precious to them because it discovers so much of God Hosea 6. 3. This is their property they follow on to know the Lord. They do not content themselves with their first and infant Notions but aspire to know him more and more for their love fear and trust and all doth depend upon the knowledge of God If we had more knowledge of God we should love him more and trust him more Psal. 9. 10. They that know thy Name will put their trust in thee We know God but as men born blind know the fire they know there is such a thing as fire for they feel it warm them but what it is they know not so that there is a God we know but what he is we know little and indeed we can never search him out to perfection a finite creature can never fully comprehend that which is infinite The Saints are following on to know the Lord they desire to know more and more and there is no such means to discover God to them as this way 2 The use of the Word is to convert the soul and to bring it home to God Psal. 19. 7. The Law of God is perfect converting the soul. There is the perfection of God's Word it is God's instrument for converting of souls or turning of them back to him again For Conversion take it in its whole latitude compriseth this to humble us to cleanse us to bind up our broken hearts because of all these uses the children of God love his Word It serves 1. To humble us for sin Ier. 23. 29. Is not my Word like as a fire saith the Lord and like a hammer that breaketh the rock in pieces He appeals to it as things that we may find by experience that the Word of God is not only a hammer to break but a fire to melt As a batter'd Vessel when it is to be new form'd must be melted that it may be capable of this new form so no such way to melt the heart and make it capable of God's pâ—…pose as the Word of God no such thing to break the heart no such terrors and agonies like those the Word works and to melt the heart to make it pliable to God's use no such thing as the Word of God to affect us for sin for sin as it is a breach of God's Law or an offence to God 2. It hath this use to cleanse the heart and subdue it to the obedience of Christ Psal. 119. 9. Wherewith shall a young man cleanse his way by taking heed thereto according to thy Word Young men who more stubborn and boistrous than they that are carried on with great strength and fervor in the very heat of their rebellion against God Well the Word of God can cleanse the heart of a young man As Plato saith of Youth That it is such a Beast as will not easily come to hand Now for cicurating and taming this Beast for the captivating those rebellious affections in youth and cleansing and working out the filthiness that is in us nothing like the Word and it is by these spiritual weapons that every thought is brought into captivity to Christ 2 Cor. 10. and then as it is obstinate the power of the Word breaks the force of our lusts 3. For comforting and binding up the broken hearted Humane wisdom and eloquence can do nothing to purpose this way but when God by the Word reveals to a man his righteousness then his flesh shall come again as a childs he shall return to the days of his youth Iob 33. 25. Though a man before did walk up and down as a Ghost was as it were a walking Skeleton and his marrow was suck'd out of his bones by the terrors of the Lord that were upon him yet when he hath Godâ—…s Word to shew under God's hand for his pardon this brings his comfort his flesh shall revive he shall return fresher than a child and shall return to the days of his youth his strength joy and comfort shall come again therefore O how they love the Law because they have felt in their heart it must be God's Word for that which wounds must also heal 3 To make us perfect as well as to begin the work 2 Tim. 3. 17. it is said The Word of God is able to make the man of God perfect throughly furnished to all good works so that in this perfection there are three Uses for which the Word serves 1. For building up in Faith or increasing in internal Grace The Word of God is not only for Novices but for grown persons that there may be a continual dropping into the lamps as it was in the Vision of Zechariah Acts 20. 32. I commend you to God and to the word of his grace which is able to build you up and to give you an inheritance among all them which are sanctified It is not enough to lay a foundation but there must be a building up Now what is that which builds us up The word of his grace that is God's blessing upon the reading and hearing the Word for the Apostle speaks it when he was taking leave of the Ephesians I commend you to God and the word of his grace that is the word of grace sent among them by their ordinary Officers continued to them blessing the reading and hearing the Word by their ordinary Officers there would be no need of Paul the room should be supplied Habits of grace must still be maintained by fresh influences and they always come into us by the Word of God therefore after we are converted and born again the Word is useful that we may grow thereby 2 Pet. 2. 2. 2. To direct our practice that 's one use the Word serves for so it is said 2 Pet. 1. 19. We have also a more sure word of prophecy whereunto ye do well that ye take heed as unto a light that shineth in a dark place In this state of ignorance wherein we are for that 's figured by those words in a dark place sure it is a great blessing to have a light shining to us that we may not wander and fall into the snares wherewith we are encompassed We are apt to forget and mistake our way we are very forgetful and our way is narrow hardly found and hardly kept and Satan is full of wiles and deceits like an ignis fatuus ready to lead us out of the way therefore we had need have a sure guide and a sure light Psal. 119. 105. Thy word is a lamp to our feet and a light to our paths It is a light not only to our paths for the choice of our general way but for all our steps to direct us in all our ways 3. To comfort us in all conditions under our crosses confusions and difficulties we have all from the Word of God Psal. 119. 50. This is my comfort in my affliction for thy Word hath
mind of man is restless and cannot lie idle therefore it is good to set it a work upon holy things It will be working upon somewhat and if you do not feed it with holy thoughts what then Alll the Imaginations of the heart will be evil only evil and that continually Gen. 6. 5. These are the natural products and births of our spirits And Matth. 15. 19. Out of the heart proceeds evil thoughts c. When the heart is left to run loose then we shall go musing of Vanity and sin therefore by frequent meditation this evil is prevented because the mind is preoccupied and possest already by better things nay the mind is seasoned and vain and carnal thoughts grow distastful to us when the heart is stored with good matter 2. The more these thoughts abide with us the more the heart is seasoned and fitted for all worldly comforts and affairs It is hard to touch pitch and not be defiled to go up and down with a serious heart in the midst of such temptations Nothing makes you awful and serious so much as enuring your minds with holy thoughts so that you may go about wordly businesses in a heavenly manner God's Children are sensible of this therefore they make it their practice to begin the day with God Psal. 139. 18. When I awake I am still with thee As soon as they are awake they are seasoning their minds with somewhat of God And they not only begin with God but take God along with them in all their comfort and business Prov. 23. 17. They are in the fear of the Lord all the day long Why do vain thoughts haunt us in duty because it is our use to be vainly occupied A carnal man goes about heavenly business with an earthly mind and a godly man goes about earthly business with a heavenly mind A carnal man's thoughts are so used to these things that he cannot take them off but a Godly man hath enured his mind to better thoughts 3. Thoughts will enflame and enkindle your affections after heavenly things It is beating the stèel upon the flint makes the sparks fly out So by serious inculcative thoughts we beat out affections these are the bellows to blow up the coals it is a very deadning thing to be always musing on vanity Cant. 1. 3. Thy name is as ointment poured forth therefore do the Virgins love thee When a box is broken and the ointment poured out when the name of God is taken in by serious thoughts that stirs up affection 4. By holy thoughts we do most resemble the purity and simplicity of God We do not resemble God so much by speech and course of our actions as we do by our serious and holy thoughts for his spiritual nature and being is best exprest by these operations of our own Spirits You can conceive of God as a spirit always beholding himself and loving himself and so you come nearer as to the being of God the more your thoughts are exercised and drawn out after holy things 5. By these holy meditations the soul is present with God and can solace it self with him The Apostle saith We are absent from him in the Body but present with him by the spirit present with him by the workings of our thoughts This is the way to get into the Company of the spirit to be with him Psal. 139. 18. How with him By our thoughts and by serious calling him to mind God is not far from us but we are far from him God is not far from us in the effects of his Power and goodness but we are far from God because our thoughts are so seldom set a work upon him This is the way to solace our selves with God to be much in these holy things SERMON CIII PSAL. CXIX VER 98. Thou through thy Commandments hast made me wiser than mine enemies for they are ever with me IN the former Verse you shall find the Man of God had exprest his affections to the VVord O how I love thy Law Now he renders the reason of his great affection because he got wisdom thereby a benefit of great value as being the perfection of the reasonable nature and a benefit highly esteemed in the world Those which care not for the reality of wisdom yet affect a reputation of it Iob 11. 12. Vain man would be accounted wise though he be born like the wild asses colt Though he be rude and brutish yet he would fain be accounted wise Knowledge was the great bait laid for our first Parents and so much of that desire is still left with us that we had rather be accounted wicked than weak and will sooner entitle our selves to the guilt of a vice in morals than own any weakness in intellectuals no man would be accounted a Fool. VVell then David's a ffection is justified he might well say O how I love thy law because he got wisdom thereby and such wisdom as carried him through all his trouble though he had to do with crafty Adversaries as Doeg Achitophel and others that excell'd for worldly policy yet O how I love thy Law For through thy Commandments c. In which words you have 1 The Benefit gotten by the VVord Wisdom 2 The Original Author of this Benefit Thou 3 The Means Through thy Commandments 4 The Benefit amplified by comparing it with the wisdom and craft of his Enemies the Politicians of Saul's Court men advanced for their great wisdom and subtilty Thou hast made me wiser than mine enemies 5 The Manner how he came to obtain this Benefit For they are ever with me Doct. That God through his Commands doth make his People wiser than their Enemies It is but David's Experience resolved into a Proposition I shall 1. Illustrate the Point by explaining the circumstances of it 2. Then prosecute it I. First The Benefit obtain'd is Wisdom Mark 1. It is not Craft or Wisdom to do evil that 's to be learned in the Devil's School but Divine wisdom such as is gotten by study and obedience of God's Laws Gen. 3. 1. The Serpent was the subtilest of all the beasts in the field Satan's Instruments are very acute in mischief wise to do evil but to do good have no knowledge Jer. 4. 22. Cunning enough in a way of sin but to seek in every point of duty your souls must not enter into their secrets This wisdom should rather be unlearned better be Fools and Bunglers in a way of sin than wise to do evil 1 Cor. 14. 22. Brethren in malice be ye children but in understanding be ye men And Rom. 16. 19. I would have you wise unto that which is good and simple concerning evil Simplicity here is the best wisdom 2. It is not worldly Policy or a dexterous sagacity in and about the concernments of this life There are some which have the spirit of the world 1 Cor. 2. 12. And a genius or disposition of soul which wholly carrieth them out to riches
honours and pleasures and are notable in this kind of skill in promoting their secular ends in these things A child of God may be a Fool to them for this kind of wisdom for it is our Saviour's observation Luke 16. 8. The children of this world are in their generation wiser than the children of light Though David was wiser than his Enemies yet the children of this world are wiser in their Generations that is as to carnal fetches and devices to accomplish their worldly purposes In their Generation that is about the course of their affairs Thus David is not wiser than his Enemies 3. It is not great skill in Arts and Civil Discipline This is indeed a gift of God but given promiscuously sometimes to the good and sometimes to the bad sometimes to the good for Solomon could unravel all the secrets of nature and dispute of every thing from the cedar to the hysop 1 Kings 4. 23 29 30 31. and sometimes to the bad as the Heathen Philosophers many of whom knew all things almost within the circuit of the world yet how little this wisdom is to be valued in regard of that wisdom which we get by God's Commandments God hath in some short shew'd in that he hath suffered those Books which Solomon writ concerning Trees Plants Beasts to be lost whereas to this day the writings of the Heathens are preserved as Aristotle's Book de Animalibus c. But now those Books in which Solomon taught the fear of God and true wisdom which is godliness are by the singular care of God's Providence conserved for our use and benefit God hath herein shew'd that we might want those other Books without the loss of true wisdom but those Books that indeed make us wise to salvation those are kept Learning is a glorious endowment indeed but God would give us that gift by the writings of Heathens but grace which is true wisdom he would give us that by the holy Scripture A Man may excel in learning yet after all the profound researches and enquiries of his high flown reason into the mysteries of nature he may be a very Fool and be damned for ever for Paul saith of the Philosophers Rom. 1. 22. Professing to be wise they became fools since they had not the true knowledge of God and the way of salvation 4. 'T is not a bare knowledge of God's will but wisdom Knowledge is one thing and wisdom another I wisdom dwell with prudence Prov. 8. 12. Many are knowing men well skill'd with notions but they want prudence or practical direction for the governing of their hearts and ordering of their ways In the Scripture you shall find Faith is not only opposed to ignorance but to folly Luke 24. 25. O ye fools and slow of heart to believe Every natural Man is a Fool Tit. 3. 3. though never so notionally wise and skill'd in the theory of divine knowledge Prov. 14. 8. The wisdom of the prudent is to understand his way Not to soar aloft in speculation abstract from practice and remote from spiritual influence but to direct his course so as he may attain to the chiefest good not only to know what is to be done but to do what is to be known Carnal men they have great knowledge and yet are spiritual Fools for all that they may lick the glass and never taste the honey or like Negroes that dig in Mines of knowledge while others enjoy the gold they may search out the mysteries of that Religion which the godly man lives upon dispute of Heaven while others surprize it and take it by force or like the Lark soar high but fall into the Net of the Fowler A careful strict walking that 's the true wisdom and thus we have stated the Benefit II. Secondly Here 's the Author of this Benefit which is God Thou through thy Commandments which I note not only to shew to whom we must go for this wisdom If any man lack wisdom let him ask it of God Jam. 1. 5. Nor to shew to whom we must ascribe the glory of it if we get any benefit by the Word praise belongeth to God who is the Father of lights from whom cometh every good and perfect gift Jam. 1. 17. All Candles are lighted at his Torch and all the Stars owe their brightness to this Sun to the Father of lights we owe all the light wisdom and direction that we have I say not only for these ends do I note it but to shew the main and principal reason why a Child of God is far more safe by his godly wisdom than their Enemies by all their worldly policy why God is of his side counselling directing and instructing him what to do whereas they are acted and influenced by Satan Psal. 37. 12 13. The wicked plotteth against the just the Lord shall laugh at him for he seeth that his day is coming The wicked plotteth against him but there 's a wise God that acts for him He doth not say the just countermineth the wicked and strains himself to match his Enemy with policy and craft but God watcheth for him If it were only this Policy against Piety it were not so much but it is Mens craft against God's wisdom Prov. 21. 30. There is no wisdom nor understanding nor counsel against the Lord. These three words express the sum and heighth of all natural abilities Wisdom notes a quick apprehension Understanding a wise foresight grounded upon experience Counsel a designation of some rare artifice and device now neither Wisdom nor Understanding nor Counsel none of these can stand against the Lord. God's Children are sometimes dismay'd when they consider the advantages of their Enemies their wisdom learning malice experience But here 's their comfort that they may set God against all these God who is the Fountain of wisdom for he is interested in their cause his wisdom against their craft and so having the direction of the mighty Counsellor they are safe III. Thirdly Here is the means Through thy Commandments or through the directions of the Word You will say What can we learn from the Word to match our Enemies in Policy What wisdom will that teach us for our safety and preservation against the malice of our wicked Enemies There is our Rule and the more close and punctual we are in the observance of it the more safe we are A double wisdom we learn from the Word of God which is our security against the malice and craft of our Enemies 1. This wisdom we get by the Commandment it directs us how to keep in with God which is our great wisdom this is to stop danger at the fountain head Prov. 16. 7. When a man's ways please the Lord he maketh even his enemies to be at peace with him The way to get peace and safety in evil times is not to comply with Enemies but to comply with God All our danger lies in his anger not in their wrath and rage for God can
of them Eccles. 10. 2. A wise man's heart is at his right hand A speech which seems to be contrary to the natural posture of the heart in the body for the heart both of the one and the other is towards his left but a wise Man's heart is at his right hand The right hand is that which is ready for action so a wise Man is ready and prepar'd to obey every good work When Men are diligent serious and hard at work for God working out their salvation with fear and trembling then are they thorowly wise 2. It lies in circumspection and watchfulness when we are very heedful lest we be turned out of the way and that we do not any thing that is contrary to the Will of God therefore it is said Ephes. 5. 15. See that you walk circumspectly not as fools but as wise When is a Man a Fool and when a wise Man when we are careful in all things to practise according to our light to walk exactly according to the Rules of God's Word these are the only true wise whatever the world thinks of them The more circumspect Men are the more the world counts them Fools crazy-brains and judge it to be a fond scrupulosity to expose themselves to scorning and trouble for that which they call a nicety But the less circumspect the more foolish and the more wary and more desirous to see God's Word this is wisdom that 's the reason why it is said The fear of the Lord prolongeth days Prov. 10. 27. When Men once come to stand in awe of God when they are afraid to do any thing that may displease God and look for a Warrant and Rule and desire to know the mind of God in every action these are wise Men. 3. This wisdom lies in self-denial or being at some cost and charge to compass our end A godly Man knows his end will recompence him sufficiently at last the enjoyment of God will pay for all It is a part of folly not wisdom to have great aims and designs and loth to be at charges He that will not be at the cost will never bring any weighty matter to pass So he is call'd a wise Merchant That sold all for the pearl of price Mat. 13. 46. Surely Heaven is worth something therefore if you are call'd to despise the delights of the flesh the honours of the world to part with them to be dead to temporal interests it seems the greatest folly in the world but indeed it 's the truest wisdom saith Lactantius Usually wisdom dwells at the sign of folly Why because all wisdom puts Men upon some Self-denial Carnal Men count it folly for a Man to be dead to his conveniences and worldly concernments and that upon the pursuit of invisible things that lie in another world But this indeed is the greatest wisdom there is no wisdom without some self-denial Carnal Men they have a self-denial a cursed one none deny themselves so much as they they part with Heaven Christ Peace and serenity of Conscience all the hopes all the comforts of the Spirit meerly to please the flesh and gratifie their interest in the world all is to compass the pleasure profits and honours of the world and so to dig for Iron with mattocks of Gold waste precious things to compass them that are vile and contemptible Well then let us see who are wise they that are working out their salvation or those that are pleasing the flesh they that are wary and circumspect and loth to break with God or those that run blindfold upon the greatest dangers and go like an ox to the slaughter or as a fool to the correction of the stocks Prov. 7. 22. Who are wise those that sell all for the Pearl of price or those that part with their birth-right all their hopes in God and present sense of his love for a little temporal convenience Thus I have proved the first thing namely That the Children of God are wiser than their Enemies as to their general choice SERMON CIV PSAL. CXIX VER 98. Thou through thy Commandments hast made me wiser c. I Come now to the second Consideration They are wiser than their Enemies as to security against their attempts and that enmity and opposition that they carry on against them they are far more safe by walking under the covert of God's protection than their Enemies can possibly be to have all manner of worldly advantages I shall prove it by this Argument Because they are more prepared and furnished as to all Events A godly wise Man is careful to keep in with God he is more prepared and furnished can have a higher hope more expectation of success than others have or if not they are well enough provided for though things fall out never so cross to their desires 1 As to Success Who hath made wiser provision think you he that hath made God his Friend or he that is born up with worldly props and dependencies They that are guided by the Spirit of God or they that are guided by Satan Those that make it their business to walk with God step by step or those that not only forsake him but provoke him to his face Those that break with Men and keep in with God or those that break with God Surely a child of God hath more security from Piety than his Enemies can have by secular Policy whereby they think to over-reach and ruine him The safety of a child of God lieth in two things 1. God is his Friend 2. As long as God hath work for him to do he will maintain him and bear him out in it 1. God is his Friend and that must needs be a Man's wisdom when he complies with the will of him upon whom he depends All things do absolutely depend upon the Providence of God he hath wisdom strength and dominion over all Events the wisdom of God is on his side and therefore it is but the wisdom of Men against him If the difference only lay between Men and Men the craft and policy of their Enemies and their own craft and policy the Scales would soon break of their Enemies side for they are wiser in their geration Luke 16. They have great abilities and great malice which sharpens Mens understandings they have a large conscience and more liberty to do what they will so that a Child of God is gone if it were to oppose craft with craft and usually they carry their matters more subtilly laying hidden snares and profound counsels whereas the Children of God carry it simply and plainly But then there is a wise God to act for a foolish People And sometimes God may give his People great abilities as Ioseph was wiser than his Brethren Moses wiser than the Egyptians Daniel than all the Magicians of Babylon but yet usually parts and secular wisdom are given to the Enemies Only a Child of God hath this point of wisdom above the Enemies he taketh in
with the wise God which is the ready and compendious way to success whereas secular wisdom takes a long way about and must work through many mediums and subordinate causes before the intended effect can be brought about Psal. 37. 12 13. The wicked plotteth against the just God is the other Party The Lord shall laugh at him for he seeth that his day is coming He doth not say the just counterbalance the wicked or strains his wit to match his Enemy with craft but God hath a providence and love ever waking on his behalf therefore it lies not between Policy and Piety but between Men's craft and God's wisdom Then he hath the power of God on his fide and therefore he is wiser than his Enemies he is of the stronger side Gen. 17. 1. I am God all-sufficient walk before me and be thou perfect All warping comes from doubting of God's All-sufficiency evidenced by our carnal fear and our distrustful care what shall become of us and how we shall do to live Certainly if God be able we need not doubt or run to indirect courses Again he hath him of his side who hath dominion over all Events Carnal Policy is full of jealousies they know not what will succeed they have no sure bottom to stand upon they are not sure of Events when their business is never so well laid But now a Child of God is wiser and hath much the more comfortable course as well as successful he can do his duty and leave the event to God when a business is never so well and cunningly laid yet God loves to dispose of Events and to take the wise in their own craft Job 5. 12 13. They are out-witted and they outreach themselves that so Christ may as it were get upon the Devil's shoulders and even be beholden to his Enemies never are they such Fools as when they seem to say things wisely against God and his People Carnal wisdom is the greatest folly it brought Moses to the flags but Pharaoh to the bottom of the Sea The Devil was the first Fool of all the Creation and ever since his first attempts against his God he hath been playing the Fool for these thousand of years The tempting our first Parents seemed a Master-piece of wit but it was indeed the ruine of his Kingdom So in the attempts of wicked Men against his People God still disposeth of the event contrary to their aim 2. As long as God hath work for him to do he will maintain him and bear him out in the midst of all dangers that 's certain as he did David in the very face of Saul There is an invisible Guard set upon plain-hearted and zealous Christians every day they do as it were by their pleading against the corruptions of wicked Men exasperate them they are in the secret of God's presence and are kept none knows how none so nigh to dangers yet none so free from them in the Lyon's mouth yet preserved As Christ lived in the midst of his Enemies yet they could not touch him till his hour was come John 11. 8 9 10. Christ had work to do in Iudea Master say the Disciples the Iews of late sought to stone thee and goest thou thither again And Iesus answered Are there not twelve hours in the day If any man walk in the day he stumbleth not because he seeth the light of this world But if a man walk in the night he stumbleth because there is no light in him In the Disciples question is bewray'd the true genius of carnal fear O Men say Why will you go run your self into the mouth of danger They think the discharge of duty will cost them their utter ruine Master the Iews sought to kill thee Now Christ's answer sheweth that Men should not chuse their way according to their apprehensions of danger and safety but as God cleareth a call to them he answers by a similitude taken from God's order in the course of nature God made the day for work and the night for rest and sleep Now as long as Men have day-light they will not stumble but if they set forth in the night then they would stumble the meaning is as long as a Man hath a clear call from God for a call from God is compar'd to the day and can say This is a duty God hath put upon me he hath day-light he shall not stumble though he doth come and go in the face and teeth of Enemies on God's cause and pleads against their corruptions and base miscarriages he shall not stumble Indeed when a Man is in the dark and knows not what God's mind is then he is ever and anon stumbling A Christian is to study his duty rather than his danger and then leave the care of all Events to God he is in a safe course when he is in God's way and shall not be interrupted till he have finished his work Luke 13. 31 32. The Pharisees said unto him Get thee out and depart hence for Herod will kill thee And he said Go tell that Fox Behold I cast out Devils and I do Cures to day and to morrow and the third day I shall be perfected If he cast himself into troubles he is sure they are not sinfully procured but Men that run on danger without a calling may meet with many a snare or he that doth not observe his call meet with more difficulties than ever he thought of 1 Pet. 3. 13. And who is he that will harm you if ye be followers of that which is good The best way to eschew trouble is to adhere closely to what is right in the sight of God he can allay their fury putting convictions upon their conscience A Man would think to stand nicely upon terms of duty is to run in harms way and there are none so much harmed maligned and opposed in the World as those that follow that which is good as those that will have no fellowship with the unfruitful works of darkness but will reprove them rather possibly they may hate and malign you if you keep to that which is good they cannot harm your consciences God can allay the rage of Men by putting convictions upon their Conscience evidencing your sincerity as the History saith when the Arians persecuted the Orthodox Christians they durst not meddle with Paulinus out of reverence therefore who will harm you if you be followers of that which is good 2 In case things succeed ill with him and contrary to his expectation yet they are wiser than their Enemies can be because they have provided for the worst Carnal Policy it is but wisdom in opinion for a time not always while they have matter to work upon in the World but these always in Prosperity and Adversity 1. Because he hath secur'd his great interest which lies in the favor of God and in hopes of eternal life God by his Commandment hath taught him this wisdom to make sure of the Kingdom of
the precepts of the Word is better than understanding gotten by long experience It is better in four regards 1. It is more exact Our experience reacheth but to a few things but the Word of God reacheth to all cases that concern true happiness The Word it is the result of God's wisdom who is the ancient of days therefore exceeds the wisdom of the Ancients or experience of any Man or all Men. God is more ancient than they sees all things that have been are and shall be at one view and sight and therefore if he will give us a Rule certainly that 's more than all our experience Experience will shew us the evils of this world and give us some Rules to escape it but the Word of God tells us of evils in the next and that with more persuasiveness and evidence than if one came from the dead and had been wallowing in those devouring flames that had been kindled in the other world Luke 16. 30 31. There is more exactness and compleatness in this Rule than possibly can be in Experience 2 Tim. 3. 17. The Word is profitable for doctrine for reproof for correction for instruction in righteousness that the Man of God may be perfect throughly furnished unto all good works By the Man of God is meant the Teacher the Prophets are call'd Men of God and the publick Teacher is the Man of God If there be enough to furnish the Teacher to every good work surely there is enough to furnish the Practiser There is enough to furnish the Man of God who is to consult not only for his own private necessity but the necessities of others 2. As it is a more exact so a more sure way of learning wisdom whereas experience is more uncertain Many have much experience yet have not a heart to see and to gather wisdom from what they feel Deut. 29. 2 3. Ye have seen all that the Lord did before your eyes in the land of Egypt Yet the Lord hath not given you an heart to perceive and eyes to see and ears to hear unto this day They saw it that is had experience of it yet not an heart to improve it Psal. 49. 13. This their way is their folly yet their posterity approve their sayings The Father he gets an Estate when gotten it he thinks to enjoy it God takes him off their Posterity lives by their carnal Maxims and do not profit by their experience Though they stand upon the Graves of many that made a great busle in the world to compass their worldly ends yet they are never the wiser for all this therefore it is a great advantage to have a stated fixed Rule to our hands to have a Rule of Wisdom and Principles given us by God himself wherewith to steer and guide our course 3. 'T is a safer and cheap way of learning to learn by Rule than to come home by weeping cross and to learn wisdom by our own smart Experience is too expensive a way and if we had nothing else to guide us into how many thousand miseries should we run how would a Man's life be expos'd to inevitable hazards and soul-dangers And if by chance he should get out of the snare which is uncertain yet the taint of former practices will remain in him a long time therefore 't is God's mercy he will teach us by Precept rather than by Experience that he doth not teach us as Gideon taught the men of Succoth by bryars and thorns but that we may learn wisdom at a cheaper rate If we were only to know as God saith of his People Ier. 2. 19. Thine own wickedness shall correct thee and thy backslidings shall reprove thee when we had smarted for it this were an expensive costly way But if we will hearken to God's Precepts all this smart and trouble and bitterness of affliction may be saved therefore the Precepts of God are better 4. The way by age and experience is a long way and so for a long time all a Man's younger age must needs be miserable and foolish Now here you may come betimes to be wise by studying the Word of God Prov. 1. 22. How long ye simple ones will ye love simplicty and ye fools hate knowledge It concerns a Man not only to be wise at length but to be wise betimes The foolish Virgins were wise too late but never any were wise too soon therefore surely that 's better which will make us wise betimes as soon as we come to be expos'd to dangers In these respects he that applies himself to God's Precepts will get more wisdom than he that gets wisdom by age and experience he hath it in a shorter way a safer way a less expensive way and in a more certain and exacter way Use 1. To reprove the folly of Men that will not take God's directions but will be trying Experiments at their own cost As Solomon gave out his heart to a critical search he would find where happiness and comfort was and at length was forc'd to come home by weeping cross to the fear of God and keeping of his commandments This is the whole of Man he had tried pleasure profit and all things The Prodigal would be running out of his Fathers house and we all would be trying because we will not take God's Word God hath given his Word here to Man we need not search elsewhere and it 's a thousand to one that when you are trying that ever you recover your selves out of the snare here or there a Man returns I found them saith Solomon but there are very few and therefore as the Prophet saith Ier. 31. 32. How long wilt thou go about O thou backsliding daughter Why do you compass about there 's a shorter way to true happiness if we had a heart to take it O but we must have our swing and our scope and then come home by shame and sorrow Mat. 11. 28. Come to me all ye that labour and are heavy laden Mark they that come to Christ not only laden with their sins but weary with vain pursuits But this is the fashion of Man to be running about to be wearying himself and contract weariness and thirst as the Prophet speaks Ier. 2. 13. Use 2. To recommend the study of the Word O Christians God hath provided for us better than the Heathens who were forc'd to hunt up and down to find a spark of wisdom here and there it is all brought home and suited to your hands in the Word of God there 's more wisdom to be gotten there for the guiding of your affairs and course of life in order to true happiness than by age and long experience you can possibly reach Two ways doth this appear 1. Because the Word doth sufficiently instruct us in our duty Prov. 2. 9. Then shalt thou understand righteousness and judgment and equity yea every good path Then when when you give up your selves to God's direction and take the Law from
teaching and is always at hand to guide us and give counsel to us which is cause of our standing We need this continual teaching to keep us mindful that we may not forget things known The Spirit puts us in remembrance because of the decay of fervency and dulness of spirit that groweth upon us therefore are truths revived to keep us fresh and lively that we may not neglect our duty because of incogitancy and heedlesness we mistake our way and are apt to run into sin in the time of trial and temptation Therefore we need a Monitor on all occasions Isa. 30. 31. that we may not be carried away with the corrupt bent of our own hearts Well then this abiding in us is the cause of perseverance 1 Iohn 2. 27. Use. To shew the reason of mens fickleness and unconstancy both in opinion and practice He that is led by man unto man both as to opinion and practice may be led off by man again when we take up Truth upon Tradition and Humane Recommendation Oh seek it of God! Isa 48. 17. I am the Lord your God that teacheth you to profit Not our own ability but the light of the Holy Ghost wait upon God learn something of him every day and give God all the glory SERMON CIX PSAL. CXIX VER 103. How sweet are thy words unto my taste yea sweeter than honey to my mouth IN this Verse you have another evidence of David's affection to the Word and that is the incomparable delight which he found therein as being suitable to his taste and spiritual appetite This pleasure and delight he found in the Word is propounded 1 By way of Interrogation or Admiration How sweet are thy words unto my taste As if he had said so sweet that I am not able to express it 2 By way of Comparison Yea sweeter than honey to my mouth To external sense nothing is sweeter than honey honey is not so sweet to the mouth and palat as the Word of God is to the soul. It is usual to express the affections of the mind by words proper to the bodily senses as taste is put here for delight and elsewhere eating is put for believing and digesting the truth Thy Word was sweet and I did eat it Jer. 15. 8. Again in all kind of Writers both prophane and sacred it is usual to compare the Excellency of Speech to Honey The Poet describes an Elegant man That his Speech flow'd from him sweeter than Honey And the like we may observe in Scripture Prov. 16. 24. Pleasant words are as an honey comb sweet to the soul and health to the bones He means words of wisdom such words as come from a pure heart now these are sweeter than Honey So the Spouse because of her gracious doctrine it is said Cant. 4. 11. Thy lips O my Spouse drop as the honey-comb And Psal. 19. 10. More to be desired are they than gold yea than much fine gold sweeter also than honey and the honey-comb For Profit he esteemed them more than Gold for Pleasure more than Honey or the Honey-comb and David saith here Thy words are sweet unto my taste He doth not say in general They are sweet unto the taste but sweet unto my taste Holy men that have much communion with God such as David was they that have his Spirit find this delight in the Word of God nothing so sweet or so full of pleasure to the soul. Two Points 1. That there is such a thing as spiritual taste 2. That to a spiritual taste the Word of God is sweeter than all pleasures and delights whatsoever Doct. 1. That there is such a thing as spiritual taste 1 I shall shew that it is and what it is The use of it and what is requisite to it 1. It appears that there is such a thing the soul hath its senses as well as the body We do not only know but feel things to be either hurtful or comfortable to us so the new nature doth not only know it but doth seem to feel it that some things are hurtful and others are comfortable to it and hence the Apostle's expression Heb. 5. 14. Such have their senses exercised to discern both good and evil Christians If there be such a thing as spiritual life certainly there must be spiritual sense for all life is accompanied with a sense of what is good or evil for that life and the higher the life the greater the sense Beasts feel more than a Plant when hurt is done to them because they have a nobler life and a Man than a Beast and the life of Grace being above the life of Reason there 's a higher sense join'd with it and therefore the pain and pleasure of that life is greater than the pain or pleasure of any other life for spiritual things as they are greater in themselves so they do more affect us than bodily A wounded Conscience who can bear it Prov. 18. 4. What a sense doth the evil of the spiritual life leave upon the soul And then for the comforts of the spiritual life the joys and pleasures of it are unspeakable and glorious 1 Pet. 1. 8. such joy as no tongue or words can sufficiently express A taste of the first-fruits of Glory how sweet is it Briefly let me tell you there are three internal Senses spoken of in Scripture Seeing Tasting and Feeling Sight implies Faith Iohn 8. 56. Abraham rejoiced to see my day And Heb. 11. 27. By faith Moses saw him that was invisible There is a seeing not only with the eyes of the body but with the eyes of the mind things that cannot be seen with the outward sense Abraham saw my day at so great a distance As there is sight so also taste which if we refer it to good is nothing else but spiritual experience of the sweetness of God in Christ and the benefits which flow from communion with him Psal. 34. 8. O come taste and see that the Lord is gracious Do not only come and see but come and taste The third sense is feeling or touch that relates to the power of grace Phil. 3. 10. That I might know him and the power of his resurrection c. There is a sense that a Christian hath of the power of grace and of Christ upon his soul so 2 Tim. 3. 5. Having a form of godliness but denying the power thereof When men resist the force and vertue of that Religion which they profess then they are said to deny the power of those Principles Well then there are spiritual senses 2. Now that we might know what they are let me shew 1. How these spiritual senses differ from the external 2. That in some sense they differ from the understanding 1 These spiritual senses differ from the external sense that I shall prove by three Arguments 1. Because in those things that are liable to external sense a man may have an outward sense of them when he hath not an inward
2. There are certain things that cannot be discerned by external senses yet a Christian may have a feeling of them by internal sense 3. The outward senses sometimes set the inward senses awork 1. Because in those things which are liable to external sense a man may have an outward sense of them when he hath not an inward as in Seeing Tasting Touching In Seeing Deut. 29. 2. compar'd with ver 4. Ye have seen all that the Lord did before your eyes in the land of Egypt and yet the Lord hath not given you an heart to perceive and eyes to see and ears to hear unto this day They saw yet had not an heart to see they saw those wonders with the eyes of their body they had a sense outward and natural but not a sense inward and spiritual So for Taste There is a Taste of God's goodness in the creature all taste it by their outward senses Psal. 145. 9. The Lord is good to all and his tender mercies are over all his works The wicked are not excepted from this taste for the creatures are as useful for the preservation of their lives as the lives of others They do not mind God's love in it and so do rather taste the creature than God's goodness in the creature but the child of God tasteth his love therein The Fly finds no Honey in the Flower but the Bee doth A fleshly â—…alate relisheth only the gross pleasure of the creature not that refined delight which a spiritual Palate hath who hath a double sweetness it doth not only receive the creature for its natural use but it tasts God and feels the love of God in the conscience as well as the warmth of the creature in his bowels So for Feeling Ier. 3. 25. We lie down in our shame and our confusion covereth us for we have sinned against the Lord our God Men may feel the blows of his Providence and be sensible of the natural inconvenience yet they have not a spiritual feeling so as to be affected with God's displeasure and have a kindly impression left upon the soul that may make them return to God 2. It differs from the outward senses because they can by a spiritual sense discern that which cannot be discerned by the outward sense as in that place Heb. 11. 27. By faith Moses saw him that was invisible See the invisible God and are as much affected with his eye and presence as if he were before the eyes of the body as others are awed by the presence of a worldly Potentate this is matter of internal sense So for Taste they have meat which the world knows not of invisible comforts Iohn 4. 37. They have hidden Manna to feed upon and are as deeply affected with a sense of God's love and hopes of eternal life as others are with all outward dainties Then as to Feeling many things the outward sense cannot discern sometimes they feel spiritual agonies heart-breakings when all is well and sound without a man would wonder what they should be troubled about that abound in wealth and all worldly comforts and accommodations they have an inward feeling they feel that which worldly men feel not when they are afflicted in their spirits carnal comforts can work nothing upon them when they are afflicted outwardly spiritual comforts ease their heart And as they feel soul-agonies and soul-comforts so they feel the operations of the spiritual life they have a feeling of the power of the Spirit working in them they live and know that they live Now no man knows that he lives but by sense therefore if a Child of God knows he lives he hath internal sense as well as external We know we live naturally by natural sense and we know we live spiritually by spiritual sense Gal. 2. 20. I live yet not I but Christ liveth in me He lived and knew that he lived they have a life which they feel within themselves the operations and motions of the spiritual life they feel its impulsions to duty its abhorrencies from sin tendency of soul to God and spiritual supports and they feel the stirrings of the old nature workings of heart towards sin and vanity which the outward senses cannot discover 3. The outward senses sometimes set the inward senses a work The sweetness of those good things which are liable to sense put us in mind of the sweetness of better things as the Prodigal's Husks put him in mind of the Bread in his Father's House or as the Priests of Mercury among the Heathen when they were eating Figs they were to cry Truth is sweet because the god whom they worshipped was supposed to be the inventer of Arts and the discoverer of Truth So Christians when by the outward taste they find any thing sweet the inward sense is set a work and they have a more lively feeling of spiritual comforts as David Honey is sweet but the Word of God was sweeter than honey to him or the honey-comb Thus Christ when he was eating Bread Blessed is he that shall eat bread in the kingdom of God Luk. 14. 15. and they that have Christ's Spirit they act suitably 2 This sense differs from a bare and simple act of the understanding why for a man may know things that he doth not feel Simple apprehension is one thing and an impression another An apprehension of the sharpness of pain is not a feeling of the sharpness of pain Jesus Christ had a full apprehension of his sufferings all his life-long but felt them not until his agonies therefore he said Iohn 12. 27. Now is my soul troubled and what shall I say We have Notions of good and evil when we neither taste the one nor the other It is one thing to know sin to be the greatest evil and another thing to feel it to be so to know the excellency of Christ's love and to taste the sweetness of it this doth not only constitute a difference between a renewed and carnal man but sometimes between a renewed man and himself 1. Between renewed men and carnal men they know the same truths yet have not the same affections A carnal man may talk of truths according to godliness and may dispute of them and hold opinions about them but doth not taste them so he does but know the grace of God in conceit not in truth and reality as the expression is Col. 1. 6. As a man only that hath read of Honey may have a fancy and imagination of the sweetness of it but he that tasts it knows it in truth and in effect they know the grace of God and the happiness of being in communion with God by the light of nature in conceit but not in reality but the other they taste it If so be you have tasted that the Lord is gracious 1 Pet. 2. 3. There 's an impression of sweetness left upon the soul and real experience of the goodness of God in Christ so as to make them affect him with all
matter how comes this deadness upon me Isa. 63. 17. Why hast thou caused us to err from thy ways and hardned our heart from thy fear Enquirew hatâ—…s the cause of this deadness that grows upon me that you may humble your selves under the mighty hand of God The Argument only is behind According to thy Word David when he begs for quickning he is encouraged so to do by a promise The question is where this promise should be Some think it was that general promise of the Law If thou do these things thou shalt live in them Lev. 17. 5. And that from thence David drew this particular conclusion that God would give life to his people But rather it was some other promise some word of God he had to bear him out in this request We see he hath made many promises to us of sanctifying our affliction Isa. 27. 9. The fruit of all shall be the taking away of sin of bettering and improving us by it Heb. 2. 11. of moderating our affliction that he will stay his rough wind in the day of the east-wind Isa. 27. 8. That he will lay no more upon us than he will enable us to bear 1 Cor. 10. 13. He hath promised he will moderate our affliction so that we shall not be tempted above our strength He hath promised he will deliver us from it that the Rod of the wicked shall not always rest on the back of the righteous Psal. 105. 3. That he will be with us in it and never fail us Heb. 13. 5. Now I argue thus If the People of God could stay their hearts upon God's Word when they had but such obscure hints to work upon that we do not know where the promise lies Ah how should our hearts be stay'd upon God when we have so many promises When the Scriptures are enlarged for the comfort and enlarging of our Faith surely we should say now as Paul when he got a word Acts 27. 25. I believe God I may expect God will do thus for me when his Word speaks it everywhere Then you may expostulate with God I have thy Word for it Lord as she when she shewed him the jewel ring and staff whose are these so we may cast in God his promises whose are these according to thy Word And mark David that was punctual with God I have sworn and I will perform it and quicken me according to thy Word Sincere hearts may plead Promises with God Isa. 38. 3 Lord remember I have walked before thee with an upright heart These may look up and wait upon God for deliverance SERMON CXVIII PSAL. CXIX VER 108. Accept I beseech thee the free-will-offering of my mouth O Lord and teach me thy judgments IN this Verse two things are asked of God God's Acceptance then secondly Instruction First He begs Acceptation Therein take notice 1 Of the matter object or thing that he would have to be accepted The free-will-offerings of my mouth 2 The manner of asking this Acceptation Accept I beseech thee O Lord. In the former you may observe the general nature of the thing and then the particular kind they were free-will-offerings and yet more express they were free-will-offerings of his hands not legal sacrifices but spiritual services free-will-offerings of his mouth implying praises our praises of God are called the calves of our lips Hos. 14. 2. rendred there by the Septuagint the fruit of our lips and accordingly translated by the Apostle Heb. 13. 15. The fruit of our lips giving thanks to his Name He was in deep affliction wandering up and down the Desart he was disabled to offer up to God any other sacrifice therefore he desires God would accept the free-will-offerings of his mouth he had nothing else to bring him Secondly He begs of God instruction in his way Teach me thy judgments By Misphalim judgments are meant both God's Statutes and God's Providences If you take them in the former sense for God's Statutes so he begs grace to excite direct and assist him in a course of sincere obedience to God practically to walk according to God's Will If you understand it in the latter sense only for the accomplishment of what God had spoken in his Word for God's Providence for his corrective dispensation Teach me he begs understanding and profiting by them I shall begin with his first Request which offereth four Observations 1. That God's people have their spiritual offerings 2. That these spiritual offerings must be free-will-offerings 3. That these free-will-offerings are graciously accepted by God 4. That this gracious acceptance must be earnestly sought and valued as a great blessing I beseech thee accept c. Doct. 1. First That God's People have their spiritual offerings I shall give the sense of this Point in five Propositions 1 That all God's People are made Priests to God for every offering supposeth a Priest so it is said Rev. 1. 6. That Christ Iesus hath made us Kings and Priests All Christians they have a Communion with Christ in all his Offices whatever Christ was that certainly they are in some measure and degree Now Christ was King Priest and Prophet and so is every Christian in a spiritual sense a King Priest and Prophet for they have their anointing their unction from the Holy One and he communicates with them in his Offices So also they do resemble the Priesthood under the Law in 1 Pet. 2. 5. they are called a holy Priesthood to offer sacrifices to God And 1 Pet. 2. 9. they are called a royal Priesthood They are a holy Priesthood like the sons of Aaron who were separated from the People to minister before the Lord and they are a Royal Priesthood in conformity to the Priesthood of Melchisedec who was King of Salem and also Priest of the Most High God There is a mighty conformity between what is done by every Christian and the Solemnities and Rites used by the Priests under the Law The Priests of the Law were separated from the rest of the People so are all God's People from the rest of the World The Priests of the Law were to be anointed with holy oil Exod. 28. 41. so all Christians they receive an unction from the holy one 1 John 2. 20. By the holy oil was figured the holy Spirit which was the Unction of the Holy One. by which they are made fit and ready to perform those duties which are acceptable to God After the Priest was thus generally prepar'd by the anointing to their services before they went to offer they were to wash in the great Laver which stood in the Sanctuary door Exod. 29. 4. Lev. 8. 4 5. So every Christian is to be washed in the great Laver of Regeneration Tit. 3. 5. And when they are regenerated born again purged and cleansed from their sins then they are Priests to offer Sacrifices to God for till this be done none of their offerings are acceptable to him For they that are in the flesh â—…annot
want of those good things for which he comes and his unability to supply himself with any thing without God nay his ill deservings how just he might be denied of God and cursed by all manner of plagues how he hath forfeited all manner of blessings this must be at the bottom 2. The Sacrifices implied an eying of the Redeemer by vertue of whose oblation and intercession we are accepted with God for every one that came with his Sacrifice was to lay his hand upon the head of the Beast to put his sins there to shew Christ bore the iniquity of us all and in every Prayer we make there is this Evangelical Equity by vertue of the old Sacrifice remaining upon us that we should eye the Redeemer even Christ Jesus our Lord Who hath given himself for us an offering and a sacrifice to God for a sweet smelling savor Eph. 5. 2. He is the Expiatory Sacrifice and therefore in all our supplicatory or gratulatory offerings to God we must still look to him The word an offering relates to things destitute of life that were dedicated to God as Flour Oil Frankincense that which was signified thereby was accomplish'd in Christ And for the other word Sacrifice gave himself as an offering and sacrifice The Beasts whose blood was shed those things which had life in them were call'd a real Sacrifice offer'd to God to appease his justice Thus Christ Jesus was given as a Sacrifice to obtain all manner of blessings for us We should look upon God as an Allsufficient Fountain of grace and the Author of every good gift depending upon him for his goodness and bounty for Christ's sake 3. In Sacrifices there was implied a renewing of Covenant so the Lord saith Psal. 50. 5. Gather my Saints together that have made a covenant with me by sacrifice As they did dedicate the Beast offer'd to God so was the Worshipper to dedicate himself to God Now we must renew this dedication of our selves to the Lord's service all this was morally in the Sacrifices and is to be done every day in our future prayers with brokenness of heart eying our Redeemer casting our whole dependance upon him and in a sense of his love dedicating and devoting our selves to God Secondly For the other duty of Thanksgiving and Praise for mercies receiv'd Every point and passage of his undeserv'd favor to be own'd and praise thereof to be given to God and still to look on all done not for our sakes but for the sake of Christ Jesus You read under the Law Lev. 3. 3. when the thank-offering was brought to God it was to be laid upon the top of the burnt-offering First they were to bring the burnt-offering and offer that to God then to lay upon it the peace or thank-offering to shew that first we must be reconcil'd to God and by vertue of that all mercies descend and come down upon us and then upon this solemn occasion they were to give up themselves anew to the Lord. So the Apostle presseth this Rom. 12. 1. I beseech you Brethren by the mercies of God that ye present your bodies a living sacrifice holy acceptable unto God which is your reasonable service And this is one part of the offering of our lips namely when we come solemnly by vertue of every mercy receiv'd and promise obedience anew and afresh to God To apply this 1 Are you Priests 2 Do you offer Sacrifices of prayer and praise to God continually First Are you Priests unto God Are you Priests by separation Hath God call'd you out from amongst men Psal. 4. 3. The Lord hath set apart the man that is godly for himself Hath God call'd you off from sin to holiness from Self to Christ from the Creature to God For these are the three things wherein Conversion consists From the Creature to God as our last end from Self to Christ as the onely means to come to God and from sin to holiness as the onely way to get an interest in Christ. Are you call'd off from the common course of living wherein most men are involv'd that you may live and act for God Are you Priests by Unction Are you anointed by the Spirit as to gifts and graces and qualifi'd and made meet for this holy ministration unto God Christ hath purchas'd gifts in some measure for his people For as we were maim'd in Adam not only as to graces but also as to gifts so is our restitution by Christ that the plaister may be as broad as the sore We have necessary gifts given us by vertue of his Ascension whereby we may lay open our state and case to God Indeed all God's people have not a like measure of gifts and carnal men may come behind in no gift therefore have you the grace of prayer Zech. 12. 10. I will pour upon them the spirit of grace and supplication Have you a heart qualifi'd by grace made meet to converse with God The tendency and disposition of your souls that carrieth you to God Grace that seeks a vent and utterance in prayer and holy converses with God And are you Priests by Purgation Every Priest was to be washt in the great Laver Are you washt and purg'd from sin that you may serve God acceptably Mal. 3. 3. first they must be purifi'd then offer unto the Lord an offering in righteousness God will not take a gift out of a carnal man's hand and therefore you should look to this that you be purifi'd and purg'd Secondly Do you offer spiritual Sacrifices to God of Prayer and Praise 1. Prayer a duty very kindly to the Saints It is natural to them it is as it were the sphere of their activity the Spirit discovers himself to men in Prayer as soon as they are converted to God they will fall a praying and be dealing with God often in this kind therefore the children of God are described by this as a duty wherein they are most exercis'd Zeph. 3. 10. My Suppliants And Psal. 24. 6. This is a generation of them that seek thee To shew this is a vital act a usual and constant expressing of the new nature that is put into them surely they that love God will be always seeking him and a broken heart sensible of its condition can never want an Errand to the Throne of Grace You are to offer Sacrifices as they did under the Law now under the Law there was a daily Sacrifice every morning they were to offer a Lamb without spot Num. 28. 3. to shew that every morning they should come and sue out their pardon by Christ and every evening to look to the Messiah the Lamb of God that takes away the sins of the World that was the intent of the Type Now I reason thus certainly we have as much need as they we are sinners as well as that people which liv'd under that dispensation therefore every morning we must look to the Lamb of God Nay we have more reason for
them as unto children 2. If we interpret this word Law of the Commandments and directions of the Word and so I do not forget it that is either by way of omission I do not slacken my diligence in thy service for all this or by way of commission I do not act contrary to conscience and the effect of the whole Verse is this Though I walk in the midst of dangers and a thousand deaths continually yet at such a time when a man would think he should not stand upon nice Points yet even then he should keep up a dear and tender respect to God's Law And he doth the rather express himself thus I do not forget it because great temptations blind and divert the mind from the thought of our duty Our minds are so surpriz'd with the dangers before us that God's Law is quite forgotten as a thing out of mind and we act as if we had no such comfort and direction given us The Points are two 1. That such things may befal God's children that they may carry their Lives in their hands from day to day 2. When we carry our Lives in our hands no kind of danger should make us warp and turn aside from the direction of God's Word Doct. 1. That such things may befal God's Children that they may carry their Lives in their hands from day to day That this is often the lot of God's People we may prove 1 Cor. 15. 31. I protest by our rejoicing which I have in Christ Iesus our Lord I die daily How can that be I die daily since we die but once The meaning is I go still in danger of my life Such times may come when we run hazards for Christ every day so that in the morning we do not know what may fall out before night 2 Cor. 11. 23. In deaths often that is in danger of death So 1 Pet. 4. 19. Let those that suffer according to the will of God commit the keeping of their souls to him in well doing as unto a faithful Creator Let them commit their Souls that is their Lives the Soul is sometimes put for Life for Life spiritual or Life eternal but there it is put for Life natural so let them commit their Souls to God that is in times of danger and hazard let them go on in well-doing chearfully and though there be no visible means of safety and defence let them commit their Lives to God in well-doing when they carry their Lives in their own hands let them be careful to put them into the hands of God let God do what he pleaseth for he is a faithful Creator that is as once he created them out of nothing so he is able to preserve them when there is nothing visible nothing to trust to often this may be the case of God's People that they carry their Lives in their hands from day to day That you may take the force of the expression consider when the People of God are in the midst of their Enemies then they carry their Lives in their hands Mat. 10. 16. Behold I send you forth as sheep in the midst of wolves When they are among men no better affected to them than Wolves to Sheep and when men have them in their power and there is no outward restraint of Laws and Government for whatever Enmity they have or act against them Laws and Government are a great restraint As Gen. 27. 41. The days of mourning for my father are at hand then will I slay my brother Iacob Till Isaac was dead there was a check upon him but sometimes it is in the power of their hands to do them mischief Micah 2. 1. They practise iniquity because it is in the power of their hand When men are ill affected no restraint upon them no impediment in their way yea when they begin to persecute and rage against the servants of God and we know not when our turn comes then we are said to have our Lives in our hand As Rom. 8. 36. For thy sake are we killed all the day long That is some of that body killed now one pick'd up then another in these cases they are said to carry their Lives in their hands when they are in the power of men that have no principle of tenderness to us no restraint upon them these begin to vex molest and trouble the Church For the Reasons why God permits it so that his People should carry their Lives in their hands 1. God doth it to check security to which we are very subject We are apt to forget changes if we have but a little breathing from trouble we promise our selves perpetual exemption therefrom As Psal. 30. 6. My mountain stands strong I shall never be moved When we have got a carnal Pillow under our heads to rest upon it is hard to keep from sleep and dreaming of temporal felicity to be perpetuated to us then we forget by whom we live and by whose goodness we subsist yea this may be when trials are very near the Disciples slept when their Master was ready to be surpriz'd and they scatter'd Matth. 26. 40. When we are in the greatest dangers and matters which most concern us are at hand now to prevent this security God draws away this Pillow from under our heads and suffers us to be way-laid with dangers and troubles everywhere that we might carry our Lives in our hands for this makes us sensible of our present condition in the world and that we subsist upon God's Goodness and Providence every moment 2. To wean us from creature confidences and carnal dependences 2 Cor. 1. 9. We received the sentence of death in our selves that we should not trust in our selves but in God which raiseth the dead Paul that went up and down everywhere to hunt the Devil out of his Territories and to alarm the carnal sleepy world this Paul was very prone to trust in himself a man that was whip'd imprison'd stoned oppos'd everywhere by unreasonable men what had he to trust to but God's Providence And yet he needs to be brought to this to take his life in his hands that he might learn to trust in God that raiseth from the dead The best are prone to trust in themselves and to lean to a temporal visible interest we would faâ—…n have it by any means therefore sometimes we take a sinful course to get it Well now God to cure his people of this distemper breaks every prop and stay which they are apt to lean upon breaks down the hedge the fence is remov'd and lays them open to dangers continually so that from day to day they are forc'd to seek their preservation from him 3. To check their worldliness We are very apt to dote upon present things and to dream of honours and great places in the world and seek great things for our selves when we should be preparing for bitter sufferings As the two sons of Zebedee employ'd their mother to speak to Christ
a Pit to take me they have hid snares for my feet Secretly conspir'd and practis'd his destruction And David Psal. 140. 5. The proud have hid a snare for me and cords they have spread a net by the ways side and set gins for my feet Selah Hunters and Fowlers did never go more cunningly to work to catch the Prey than those proud men had laid their design to bring his life under their power And in Psal. 35. 7. For without cause they have hid for me their net in a pit which without cause they have digged for my soul. And Psal. 57. 6. They have prepared a net for my steps my soul is bowed down they have digged a pit for me into the midst whereof they are fall'n themselves Selah Now of this sort are St. Bartholomew's Mattens and the Plot and Contrivance to out the Protestants in France when they were invited to a Wedding that they might destroy them and of this nature was the Gunpowder Treason there was a snare laid When Orestes had plotted Clytemnestra's Death Euripides expresseth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She fitly cometh into the snare 3. Of a mixt nature both to entice by endangering and endanger by enticing 1. As when they put them upon such conditions as may tempt them to Folly and Sin some think the Text verifi'd in David at that time when he said 1 Sam 26. 19. They have driven me out from abiding in the inheritance of the Lord saying Go serve other gods Meaning they excited Saul to pursue him and persecute him and forc'd him to flee into an Idolatrous Countrey and so a snare laid to endanger his stedfastness in the true faith 'T is a great Temptation Necessitas cogit ad turpia Necessity is but an evil Counsellor and this joined with the other Temptation of bad company Psal. 120. 5. Wo is me that I sojourn in Mesech that I dwell in the tents of Kedar 2. When they Enact a Law or Statute whereby to force them to sin or trouble as they had a Plot against Daniel either to make him neglect his God or render him obnoxious to Authority Dan. 6. 7 8. When they burden them with such Laws and Statutes as the godly cannot obey without sin or refuse without danger they have their ends either to draw them to sin or suffer Now Snares are laid by the wicked 1. Because usually they excel in Policy Craftiness and worldly Wit are superior to God's children therein their whole hearts run that way and their principle is intire and unbroken and therefore our Lord Christ telleth us Luke 16. 8. For the children of this world are in their generation wiser than the children of light They applaud themselves in their Artifices Idolize their Wit Habak 1. 16. Sacrifice to their net and burn incense to their drag therefore use it to the Saints destruction 2. Because they are acted by Satan who will ever be doing against the Church though to little purpose Luke 22. 3. The Devil enter'd into Iudas when he plotted against Christ. They learn their Wiles from Satan and conceive mischief by copulation with the great Incubus of Hell 3. Their own hatred and malice against the People of God Malice is a laying snares Anger vents its self in a storm of words or in some sudden violent Action but hatred lurketh in the soul and puts them that harbor it upon Plots and Contrivances of revenge The Historian observeth of Tiberius In malitiam statim invectus est c. When Absalom hated Amnon because he forced his sister he plotteth how to take away his life 2 Sam. 13. 22. Now whence cometh this malice against the Children of God Either by envy at their Interests or hatred at their Holiness 1. Envy at their Interests their Esteem and Respect in the World when they come to be of any regard among men Esther 5. 9. Haman plotteth against Mordecai because he sate in the King's gate Psal. 112. 9 10. His horn shall be exalted with honour the wicked shall see it and he grieved and gnash with their teeth When the Gospel was like to get credit Acts 17. 5. the envious Iews raised an uproar Pride is loth to stoop to see opposites in glory and power whets their malice and they contrive how to root them out Every man would have himself and his own Faction admir'd and magnifi'd The Pharisees conspir'd to take Christ Iohn 12. 19. All the world is gone after him When Religion prevaileth and groweth in credit and fashion it is deeply resented by naughty men 2. Hatred at their Holiness Men cannot endure to be outstript in Religion and therefore hate what they will not imitate Hatred is quick-sighted in Revenge full of Plots and Contrivances and tickleth the soul with a delight in them but especially Religious Hatred when a man hateth another for his Godliness when Religion instead of a Party becomes a Judge that which should restrain our Passions feeds them no Hatred so great as that against the power of Godliness Cain when he saw Abel so punctual in God's service he plotteth to draw him into the Field 1 Iohn 3. 12. and beginneth a Discourse with him about Providence and Judgment to come and Rewards and Punishments and while Abel maintained God's part Cain fell upon him and slew him To apply this As these Snares tend to our temporal destruction so there is a double use to be made of them 1. To trust God with our safety in the midst of so many snares What shall we do Whatever remedy we have against violence no man by his own foresight can find out all the snares that are laid for him therefore commit your safety spiritual and temporal to the Lord go to him and say Psal. 141. 9. Keep me from the snare they have laid for me and the grins of the workers of iniquity Constant dependance upon God is necessary for there can be no snare hidden from him who watcheth over us and our safety by night and by day There is a double Arguâ—…ent why we should trust God with our safety because of his wisdom and because of his watchful providence Because of his wisdom Alas we are foolish and simple and often betray our selves into an evil condition but God is wise for them that are foolish Psal. 37. 12 13. The wicked plotteth against the just and guasheth upon him with his teeth the Lord shall laugh at him for he seeth that his day is coming There is a wise God acting for a foolish People I tell you the wisdom of God for us is much greater than the wisdom of God in us where Enemies deal proudly God is above them where they deal craftily God is beyond them The wisdom of God for us is greater than the wisdom of any against us And also because of his watchful Providence he hath a waking love and care of us night and day Psal. 121. 4. Behold he that keepeth Israel shall neither slumber nor sleep He
your hearts upon your beds When our reins should instruct us and suggest wholsom thoughts to us Psal. 16. 7. Or when we should direct our Prayer to God in the morning Psal. 5. 3. then they employ their thoughts and musings on Evil the Apostle maketh it to be their disposition that are given up by God to a reprobate sense to be inventers of evil things Rom. 1. 30. 3. They that plot Evil they are of the Devil's Trade whose work it is to hurt and mischief those who are broken loose from him 't is his business to lay snares 2 Tim. 2. 26. And that they may recover themselves out of the snare of the devil who are taken captive by him at his will When Iudas plotteth against Christ the Devil entereth into him So Acts 13. 10. 't is said to Elymas the Sorcerer O thou full of all subtilty and mischief the child of the devil They are like the Devil in their hatred of God and the Truth and the Persecution of the Church and like him for subtilty and politick contrivance bloody designs and inventions are the venom and poyson of the old Serpent sinked into mens hearts there are both cruelty and lying John 8. 44. Ye are of your father the devil and the lusts of your father ye will do he was a murtherer from the beginning and abode not in the truth because there is no truth in him When he speaketh a lye he speaketh of his own for he is a liar and the father of it 4. 'T is a sin contrary to the love of God and man against double light and double obligations from both the Tables Grace and Nature condemneth it 't is against God for if we did love him we would love his image the Saints that are so near and dear to him they are his jewels Mal. 3. 17. they cost him dear he gave an infinite price for them the blood of Christ they are the Apple of his Eye to strike at them is to strike at God himself And 't is against man if Reasons of Grace do not restrain such yet Reasons of Nature should to plot mischief against one that is of the same nature with us natural light will teach us we should do as we would be done by Oh what a cruel creature is man to man when God lets him alone to the sway of his own heart and natural fierceness 5. The contrary to the gentleness and simplicity of the Christian Religion Christian Religion is a simple and harmless thing Phil. 2. 15. That ye be holy and harmless the sons of God without rebuke in the midst of a crooked and perverse generation 2 Cor. 1. 12. This is our rejoicing that in simplicity and godly sincerity we have had our conversations in the world 'T is a sign men have drunk in a false Religion when their spirits are efferated and grow Monsters in wickedness Men addicted to false worship are subtle and cruel subtle for where there is real worth there is no dissimulation they carry things open and fair they have a God and Conscience to bear them out and this is worth all the world and if things do not suit to their minds they can tarry God's leisure without base and creeping acts and underhand designs and machinations but a false Religion that hath not a God to depend upon breadeth fears and fear and pusillanimity puts men upon Plots and bloody designs as Herod when afraid seeketh craftily to murther Christ Mat. 2. And as a false Religion is crafty so 't is mischievous and cruel Jude 11. These walked in the way of â—…ain For a false Religion cannot subsist without the Plots of Blood and Tyranny and Cruelty When Iudaism begun to fall the Iews bound themselves under an Oath That they would neither eat nor drink till they had killed Paul False worships put men upon a blind zeal that breaketh out in Tragical Effects Tantum Religio potuit suadere malorum So much of Truth so much of Meekness Openness and Plainness as the other is of Spight and Malice Use. Oh then let the Children of God abhor this hateful disposition take heed of those kind of sins that have subtlety and malice in them these are the Devil's sins the cursed old Serpent that hath been a Murtherer from the beginning take heed of plotting mischief and secretly designing the ruine of others I would have you Christians that are of the true Religion carry it meekly towards others beware of deliberate sins 't is possible in some great temptation the Children of God may fall into these of sins as David plotted Uriah's death but that sin was laid to his charge more than all the sins that ever he committed These sins are accompanied with some notable affliction and judgment as on David's sad house they leave an indelible stain and blemish and cost us dear 1 Kings 15. 5. David did that which was right in the eyes of the Lord and turned not aside from any thing that he commanded him all his dayes save in the matter of Uriah How many failings have we left upon Record His distrust I shall one day perish by the hand of Saul His dissimulation with his rash Vow to destroy Nabal his injustice in the matter of Ziba and Mephibosheth indulgence to Absolom numbering the People wherein he shew'd his carnal confidence All these are passed over in silence as his infirmities save only in the matter of Uriah And they will cost dear there is always some eminent trouble and affliction that accompany such sins When David had sin'd in the matter of Uriah what troubles were there in his house his daughter ravish'd Amnon slain in his drunkenness Absolom driveth him from his Palace Royal and then poor man his Subjects deserted him he forced to go weeping up and down and shift for his life all Israel came to Absolom his Wives defiled by his own Son Thus you see what is the fruit of deliberate sins These sins cost us a great deal of bitter sorrow sighs and tears to recover our peace and God's love and favour Again how bitterly did David remember his sin and beg that God would restore to him the joy of his salvation Psal. 51. therefore take heed of deliberate sins when we have time enough to have serious and sufficient consideration of the evil and yet do it when a man knoweth a thing to be evil and yet resolveth to go forward with it Sin is not done suddenly in heat of blood but at leisure not limited to a minute or an hour or any short space of time and yet to do it this grieves the Spirit and will cost us dear SERMON CXXI PSAL. CXIX VER III. Thy Testimonies have I taken as an heritage for ever for they are the rejoycing of my heart IN this notable Psalm there are many independent Sentences expressing David's affection to the Word of God In this Verse you have I. David's Choice Thy Testimonies have I taken as an heritage for
mind and the freest from restraint Isai. 32. 8. The liberal man deviseth liberal things The unclean man is devising unclean things the earthly man is always talking with himself about building planting trading these things take up his mind You cannot judge of a Fountain by the Current of Water at a distance six or seven miles off it may receive a tincture from the Channel through which it passeth but just at the Fountain where it bubbles up there you can judge of the quality whether sweet or bitter water so you cannot judge of the Soul by things that are more remote and where by-ends may interpose Matth. 15. 19. Out of the heart proceed evil thoughts murthers adulteries fornications c. Evil thoughts come first other things come from the heart but not so immediately therefore thoughts being so considerable we should make conscience of them Thirdly They are considerable from their kind here are the roots of all evils Every thing that we do every deliberate act that is done by a reasonable Creature argueth some foregoing thought every temptation is fastened upon the heart by some intervening thought Before sin be formed brought forth and becomes a compleat sin there are musings which are as it were the incubations of the Soul or fitting abrood upon the temptation Isai. 59. 4. They conceive mischief and bring forth iniquity The mind sits abrood upon sin It is thoughts that bring the heart and object together First men think then they love then they practise Beating the Steel upon the Flint makes the Sparks fly out so when the understanding beats and knocks upon the will by pregnant thoughts by inculcation that stirs up the affection These are the Bellows which blow up those latent sparks of sin that are in our Souls therefore if you would make conscience of acts you should make conscience of thoughts It is the greatest imprudence that can be to think to do any thing in reformation when we do not take care of our thoughts See when God adviseth us to return to him Isai. 55. 7. he saith Let the wicked forsake his way and the unrighteouus man his thoughts In vain do we lop off the Branches and let the Root live If we would forsake our way we must first forsake our thoughts When certain Fowl pestered a man he asked How he should be rid of them The answer was The Nest must be destroyed and they must be crusht in the Egg so here 's the best way of crushing the Egg by dashing Babylons Brats against the Wall so much is implyed in that place Ier. 4. 14. Wash thine heart from wickedness that thou mayest be saved how long shall vain thoughts lodge within thee Wash thy heart begin there Medicines applied to the outward parts will do no good unless the inwards be cleansed and purged so until the soul be cleansed and purged from these evil thoughts outward reformation will be to no purpose Fourthly They are considerable in regard of their number they are most numberless acts of the Soul Isai. 57. 20. The Sea is always working so the heart of man is always casting forth mire and dirt Gen. 6. 5. Every imagination of the thoughts of mans heart is only evil continually There is a Mint in us that is always working towards that which is evil This is a means to humble us The Lord knows the best of our thoughts are but vain this is that which raiseth the account in Gods Book of remembrance which makes us more admire the riches of his Grace even to the very last Let him forsake his thoughts Isai. 55. 7. What then I will multiply to pardon Certainly if thoughts be sins God must not only pardon but multiply to pardon Use 1. To humble us all the best of us from first to last Vanity of heart sticks to us O how many carnal thoughts haunt us where ever we go As thou walkest in the streets up and down whereupon do thy thoughts run The common vain thoughts should be laid to heart Have we not a God a Christ to think of sweet and precious promises Heaven and Glory and the great concernments of our souls and yet with what Chaff do we fill our minds We go thinking of every toy and trifle grinding Chaff instead of Corn every day O how do we throw away our thoughts rather than God should have them upon every vain thing It is very irksome a little to retire and recollect our selves and think of God Christ and Heaven but what a deal of vanity do we take into our minds If our hearts were turned inside outward and all our thoughts liable to the notice of men as they are to the notice of God what odious Creatures should we be and have we no reverence of the Great God The Lord knows our hearts he knows we have thoughts enough and to spare more than we know what to do withal and he knows we are backward to exercise them upon him and things that lead to Communion with him These thoughts are aggravated from the time as upon Gods Day for then we are not to think our own thoughts Isai. 58. 13. A Christian is then to sequester himself only for God Nay our vain heart bewrayeth it self in solemn Duties a man cannot go to prayer but the vanity of his thoughts will trouble him and run about him when he is hearing the Word how do we course up and down like Spaniels hither and thither Yea to humble our selves because of our wicked thoughts our desperate thoughts against the Being of God Psal. 14. 1. The fool hath said in his heart there is no God Though we cannot open our eyes but the Creature presently doth shew us something of God and call upon us whether we look upward or downward yet how do we vent this thought if there were no God then we could live as we lift without check and restraint Thoughts which arise within us against the truth of the Gospel as if it were but a well devised Fable Thoughts against the purity of Gods Laws that we need not be so strict that it is but nice folly that we shall do well enough without repenting believing minding the work of our salvation Yea we have thoughts against the light of Nature filthy unclean thoughts such as defile and stain the heart Of earthly thoughts how natural is that in musing upon that esteem honour greatness that we shall have in the World How do carnal thoughts haunt us and this not only when we are in our natural condition but even after Grace And Christians are mistaken that do not think those thoughts evil though there be no consent of the will I confess there are thoughts cast into the mind by Satan but these not resisted these cherished fostered they become ours though they are Children of Satans getting and may be cast in as the tempting of Christ was by injection of thought but then we entertain these things as Weeds thrown over the Wall
water it every moment lest any hurt it I will keep it night and day God will keep his people by day lest by force they break in upon his heritage and keep them by night lest they steal in privily and by secret machinations hurt them 3. Again consider how many Arguments there are to work us to this trust Sometimes the Scripture teacheth us to argue from the less to the greater Mat. 6. 30. If God so clothe the Grass of the Field which to day is and to morrow is cast into the Oven shall he not much more clothe you O ye of little faith Sometimes the Scripture teacheth us to argue on the contrary from the greater to the less Rom. 8. 32. If God hath given us his Christ will he not with him freely give us all things Sometimes the Scripture teacheth us to argue from things past God hath been your shield and helper he hath delivered from the mouth of the Lion and Bear and this uncircumcised Philistine shall be as one of them 1 Sam. 17. 37. Sometimes from things past and present to things to come 2 Cor. 1. 10. Who hath delivered from so great a death and doth deliver in whom we trust that he will yet deliver Sometimes from things to come to things present Luke 12. 32. Fear not little Flock for it is your Fathers good pleasure to give you the Kingdom Anne dabit Regnum non dabit viaticum If he give a Kingdom will he not give daily bread Will he not preserve you while he hath a mind to use you Thus our unbelief is overpowered by divers arguments to press us to this trust Well then run to your security how so First In defiance of all difficulty owne God as your hiding place and shield David when he was driven from his Palace Royal and wandered up and down for his life and when his enemies began to say Now there is no help for him in God Psal. 3. 3. All Israel were against him Many there be which say thus His Son drives him from his Palace now there is no safety nor defence but saith he Lord thou art my shield and my Glory and the lifter up of my head This is the way to get under the Covert of his wing when in the face of all difficulties we will owne God as our hiding place Secondly Sue out your protection by earnest prayer God hath given us promises as so many Bonds upon himself and we must put these Bonds in suit Our necessity leads us to the promises and the promises lead us to the Throne of Grace Psal. 141. 9. I flye to thee hide me O Lord keep me from the snare which they have laid for me Plead with him and say Lord thou hast said thou wilt be my refuge and hiding place whither should a Child go but to its Father and whither should I go but to thee for thou art my God Challenge him upon his word See how David expresseth himself Psal. 17. 7 8. Shew thy marvellous loving kindness O thou that savest by thy right hand them which put their trust in thee Keep me as the apple of the eye hide me under the shadow of thy wings Go challenge God upon his word Lord thou hast said thou wilt save those that trust in thee those that depend upon thee The eye is offended with the least dust and Nature hath provided a fence and covert for it Thus may we go to God and challenge such kind of protection Keep me as the apple of thine eye hide me under thy wings As the Dam is ready to flutter and spread her wings over the young Brood when they fly to her so will God Thirdly Take notice when ever it is made good give God his honour when he hath been a hiding place and protection to you that you may observe his Providence Psal. 18. 30. As for God his way is perfect the word of the Lord is tried he is a buckler to all those that trust in him Well I have waited upon God according to these promises and lo it is come to pass as the Lord hath said So Psal. 28. 7. The Lord is my strength and my shield my heart trusted in him and I am helped Gen. 48. 16. The Angel of the Covenant which hath fed me all my days and redeemed me from all evil He speaks of the faithfulness of God and of the Mediator in all those promises of protection Fourthly Constantly make use of God You may think this discourse may be of no use to you because you are out of fears and dangers why you are constantly to make use of God be it well or ill and to live upon God All our comforts are from God as well as our support in trouble Certainly he that lives upon God in prosperity will live upon him in adversity O when you are well at ease and abound in all things you take these things out of the hand of God you will learn better to make him your refuge But he that lives upon the Creature in his prosperity when the Creature fails he will be in utter distress and know not what to do SERMON CXXVI PSAL. CXIX VER 115. Depart from me ye evil doers for I will keep the Commandments of my God MOST of the passages of this Psalm are directed to God himself but now he speaks to carnal men shaking them off as Christ will at the last Day His Speech is then Matth. 7. 22. Depart from me ye workers of iniquity and so saith David Depart from me ye evil Doers Whether David speaks this for his own sake or for others instruction as he doth many things in this Psalm I will not now dispute But certainly the drift of this Verse is to shew That if we intend to walk constantly with God we should keep at a distance from wicked men Separation from them is necessary for a conjunction with God If they be not Gods they should be none of yours for you are his Depart from me ye evil Doers for I will keep the Commandments of my God Here 1. Take notice of the persons to whom he speaks Ye evil Doers 2. What is said he renounceth all commerce with them Depart from me 3. The reason of this renuntiation For I will keep the Commandments of my God Where you may note 1. The fixedness of his resolution I will 2. The matter resolved upon I will keep the Commandments which they broke or made light of and so their friendship and company was an hinderance to him 3. The inducing Consideration My God he is the comfort and refuge of my soul more than all men are to me Friends are dear but God should be dearer None is ours so much as he is he is my God therefore 't is him that I will please my Gods Commands I will conform my self to All the business is to shew On what grounds David bids the evil Doers depart from him 1. It is either because of his
that sets it forth thus By touching the unclean the man became unclean under the Law but by touching the clean the man was not purified The Conversation of the wicked hath more power to corrupt the good than the Conversation of the vertuous and holy to correct the lewd The Prophet tells us Isai. 6. 5. I am a man of unclean lips and I dwell in the midst of a people of unclean lips We soon encrease our pollution by living among them Iosephus relates That Agrippa at first was a Lover of Vertue and of his Countrey that he stood for the liberty of the people of the Jews but by converseing with Caligula the Roman Emperour being intimate and familiar with him learned his manners and as he affected Divine honours so Agrippa too and God smites him with Lice Acts 12. In infected places we get a Disease though we feel it not presently so secretly our hearts are tainted by example As a man that walks in the Sun unawares before he thinks of it his Countenance is tann'd so our hearts are defiled Prov. 22. 24. Make no friendship with an angry man and with a furious man thou shalt not go The furies of passion are so uncomely and so displeasing that a man would think that he should not take infection there that the sight should rather deterre than invite him but insensibly we learn their ways when we make friendship with furious and angry men for saith Solomon in the next Verse Lest thou learn his ways and get a snare to thy soul. Melancthon saith By converse familiarly with the wicked insensibly we grow wicked He that toucheth Pitch is defiled and a little Leven leveneth the whole Lump 1 Cor. 5. 6. 2. They will molest and disturb us in the exercise of godliness by their scoffs and persecutions you can never be acceptable to them if you live as you should Why For you will upbraid their Consciences by your lives dart conviction and reproofs into them As Noah condemned the World Heb. 11. 7. Christ saith The world hates because I testifie of it that the works thereof are evil Iohn 7. 7. You that live up to your profession and do not run into the same excess of riot with others your estrangement of course revives guilt upon their Conscience and therefore not to follow them in all things will be distasteful As sore eyes cannot endure the light so they cannot endure you if you are faithful to God Diversity of humours cannot long agree together You must either be like them or be hated by them You must either jump with them in all things or expect a greater trouble Now there is less danger in the flight than fight Now a total withdrawment is better than a partial compliance 3. They will seek to pervert us by carnal suggestions and counsels as the Psalmist speaks Psal. 1. 1. Blessed is the man that walketh not in the counsel of the ungodly Like troublesome Flies they will always be buzzing about us to take share and lot with them and importunate Suitors will prevail at length Prov. 1. 10 15. the inticings of the wicked are spoken of My Son if Sinners entice thee consent thou not Walk not thou in the way with them refrain thy foot from their path c. 4. Familiarity with them will be a blemish and scandal upon your good name Every Mans Company declares what he is Birds of a sort flock together So that if they wrong not the Conscience they wound the Reputation and we are polluted and defiled by being of the same Society which a Christian should be tender of When a scandalous sin breaketh out in the Church the blot lies upon all The Apostle tells us in Heb. 12. 15. When any root of bitterness springs up thereby many are defiled many are defiled not only by the contagion of the example but the imputation of the fault Much more in private and intimate familiarity doth this hold good A carnal man delights in such as are like him and run with him in the same folly and sin But when a man is changed he will change his Company Psal. 119. 53. I am a Companion of all them that fear thee and of them that keep thy Precepts That is one thing David avoucheth for his innocency One wicked man falls in with another as the Tenon doth into the Mortise and their spirits suit frequently Psal. 60. 18. When thou sawest a thief then thou consentedst with him and hast been partaker with adulterers There is no such outward sign to discover our temper 5. If we have any love for God and zeal for his Glory their Company must needs be grievous and offensive to us for how can they that love God delight in their Company that are always grieving the spirit of God with unsavoury Speeches and a vain Conversation Psal. 139. 21. Do not I hate them O Lord that hate thee and am not I grieved with those that rise up against thee I hate them with perfect hatred I count them mine enemies So 2 Pet. 2. 8. Lot 's righteous soul was grieved from day to day It is not only said his righteous soul was vexed which is passive but he is said to vex himself at their wickedness which is an active word Injuries done to God should touch us no less nearly than injuries done to our selves it will be a continual grief and vexation of heart to us Well then how can their company be acceptable to us unless we have a mind to vex and bring trouble upon our selves 6. Our familiarity with them may be a means to harden them in their sin and our withdrawing a means to humble them 2 Thess. 3. 6 14. Withdraw your selves from every Brother that walketh disorderly And if any man obey not our word by this Epistle note that man and have no company with him that he may be ashamed While you accompany freely with them you seem tacitely to approve their doing and make them more obstinate in their way An Alien from the Faith may be melted with kindness but a Brother that walketh disorderly is more ashamed if you withdraw from him whereas otherwise you seem to shew approbation He that biddeth him God speed is partaker of his evil deeds 2 Iohn 10 11. as he seemeth to countenance them in their damnable errors But now when a man lives as an Out-cast from God's people this may work upon his heart Society with Gods Children is not only a duty but a priviledge by the loss of this priviledge we are to make them sensible of the evil course wherein they are 7. The great Judgements that follow evil Company therefore we must not voluntarily cry up a Confederacy with them Rev. 18. 4. Come out of her my people that ye be not partakers of her sins and that ye receive not of her plagues In conversing with the wicked there is a double danger infection of sin and infliction of punishment Prov. 13. 20. A Companion
mean you to break my heart I am ready to dye for Christ. Or as Christ said to his Mother Iohn 2. 4. Woman what have I to do with thee Must I not be about my Fathers business Seducers will be perswading and we must be ready to say as Act. 4. 19. Whether it be right in the sight of God to hearken unto you more than unto God judge ye Nay God himself will seem to discourage us and to be against us and you must even say to God as Iob 13. 15. Though thou stay me yet will I put my trust in thee To keep up this life in this vigour of Faith and this courage of obedience in the midst of all these interposings is a very difficult hard work What then Therefore go to God Lord uphold me that I may live 1. Ask it of God earnestly because of your necessities Secondly In Faith because of his Alsufficiency First Earnestly because of your necessities Without Gods upholding a man he hath within himself no power to withstand any the least temptation or occasion unto sin There is no evil so foul nor sin so grievous but there is a possibility that we may fall into it Psal. 19. 13. David saith Keep back thy servant from presumptuous sins Mark the expression keep back it implies that he felt an inclination and readiness in his heart and therefore desires God to hold the Bridle of Grace the more hard upon him Lord keep back thy servant When Satan disguiseth a gross sin with a plausible and tempting appearance and when he bribes the flesh with some pleasure or advantage O how soon is lust set agog and the heart over-born by the violence of its own affections And how soon do we faint and are discouraged when we are exercised variously with divers assaults on this hand and that Secondly In Faith because of Gods Alsufficiency 1 Pet. 5. 10. The God of all Grace make you perfect establish strengthen settle you Observe the title that he gives to God The God of all Grace it notes that he hath good store and hath a gracious inclination to give it And then he reckons up the several kinds of Graces what would you have Would you keep that which you have already attain'd to The Lord establish you Would you encrease what you have The Lord perfect you Would you act what you have with life and vigour and grow more resolute The Lord strengthen you Would you grow more resolute against difficulty The Lord settle you So the Apostle 2 Thess. 2. 17. The God of all Grace comfort your hearts and establish you in every good word and work There is an Alsufficiency in God to help you and carry you through all tryals and all your difficulties Therefore ask it of God 2. Do not forfeit this assisting Grace by presumptuous sins God withdraws his protection and defence when we provoke him Isai. 52. 2. Your sins have separated between you and your God and made him hide his face from you And Hos. 5. 15. Now I will go to my own place I 'll leave them to themselves till they acknowledge their iniquity David prays for this after he had fallen foully Psal. 51. 12. Lord uphold me with thy free spirit He had lost his strength in God his largeness of love he wanted the assistances of Gods Grace he had been tampering with forbidden Fruit Lord come again Lord uphold me with thy free spirit 3. Do not expose your selves to temptations for you are weak and cannot stand without confirming Grace which is not at your beck not given out according to your pleasure but he giveth us to will and to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his good pleasure Phil. 2. 12. Christians when we will try mysteries and run into the mouth of danger and be dealing with them that are apt to seduce us into evil God will no more shew the power of his Grace than Christ would shew a miracle to satisfie Herod's curiosity and wanton fancy O therefore let us not unnecessarily and unwarrantably throw our selves upon the enticements of sin For instance as if no evil Company could infect or no carnal sports corrupt or ambitious affectation of high places when God doth not call us up by the voice of his Providence this doth but encrease our temptation when we will be rushing into places of danger as Peter into the High Priests Hall we go thither without our defence A man that is sensible what will do his Body hurt is very cautious how he medleth with it The like caâ—…e should we have of our Souls The second thing in the Text is The ground and warrant of this request According to thy word or by thy word as some read it God hath promised support to those that wait upon him Isai. 40. 29 30 31. He giveth power to the faint and to them that have no might he encreaseth strength They that wait upon the Lord shall renew their strength they shall mount up with wings as Eagles they shall run and not be weary and they shall walk and not faint Before their full and final deliverance come they shall have present support and strength renewed to them every day This Note should quicken us 1. To pray to God for Grace to stand with the more confidence God hath promised to uphold those that cleave to him and run to him therefore say Lord thy word bids me to hope though I am an unstable Creature I will hope in thy word Psal. 31. 24. Be of good courage and he shall strengthen your heart all ye that hope in the Lord. Though nothing else be stable yet this is stable 2. Bless God and owne his Grace look upon it as a fulfilling of his promise if you have sustentation or any strength renewed upon you though your tryals and temptations are yet continued to you Psal. 138. 3. In the day when I cryed thou answeredst me and strengthenedst me with strength in my soul. It is an answer of prayer fulfilling of a promise when we have strength to persevere without fainting though we be not delivered to have support before the deliverance come I thank God saith St. Paul for the sustentation I have Great sustentation I have though spiritual suavities I taste not many It is matter of thanksgiving and comfort if we have but sustentation and keep up the life of Grace in the soul though we taste not Christs Banquets and dainties The third Circumstance is the end That I may live David speaks not this of bodily life not the life of Nature but the life of Grace And then the Note is this Doctr. The Children of God do not count themselves to live unless their spiritual life be kept in good plight David that enjoyed the pleasure and honour of the Regal State he doth not count that to live though he were King in Israel of an opulent and flourishing Kingdome and had mighty successes and victories over the people round about
but a slight and superfâ—…cial hope that grows upon us we know not how a fruit of ignorance and incogitancy when they are serious they begin to feel it a foolish kind of presumption upon which no account can be given 1 Pet. 3. 15. How can they give a reason of their hope But gracious souls the more they consider their warrant and the promise of God the more their hope is encreased Thirdly It is a dead and a cold hope not a lively hope 1 Pet. 1. 3. They have no taste no groans no ravishing thoughts about the happiness which they expect no strong desires after the thing hoped for Rom. 12. 12. Rejoyce in hope saith the Apostle they have but cold apprehensions of such great things And the hope that we expect is so excellent that it should stir up the greatest longings the greatest waiting and put us upon earnest expectation Fourthly It 's a weak inconstant hope a loose fond conjecture a guess rather than a certain expectation 1 Cor. 9. 26. I therefore so run not as uncertainly not at randome but upon sure and solid grounds A Child of God hath a due sense of the difficulty yet withal an assurance of the possibility and of the certainty of it and therefore it continues he presseth on if it be possible he may attain to his great hopes the resurrection of the dead Fifthly It 's a lazy loytering hope Carnal men would have Heaven and happiness but they make no haste towards it they give no diligence to make sure of it it is but a devout sloth Whereas he that hath a true hope is pressing forward Phil. 3. 13. and hastening and looking for the coming of Christ 2 Pet. 3. 12. But then there is a true hope in God both for final deliverance present support and present mercy that will never leave us ashamed Psal. 22. 5. They that hope in thee are not confounded and Psal. 25. 2 3. Let none that wait on thee be ashamed O my God I trust in thee let me not be ashamed What is a true Christian hope It may be discovered by the grounds of discouragement but most sensibly by the effects 1. By it the heart is drawn from Earth to Heaven earthly desires and hopes abated Phil. 3. 20. For our conversation is in Heaven whence also we look for the Saviour the Lord Iesus Christ they live as those that within a few days expect to be with God Christ in Heaven hath a Magnetick Virtue to draw up the hearts of Believers thither as a man that hath looked stedfastly upon the Sun can for a great while see nothing else 2. By it the heart is enlivened in Duty and quickened with diligence in the business of salvation Hope apprehends the difficulty as well as the excellency and possibility of salvation therefore what a man truly hopes for in this kind he make it his business to get it and look after it Phil. 3. 13. This one thing I do forgetting those things which are behind and reaching forth unto those which are before they mind it seriously and not superficially by the bye 3. It engageth the heart against sin 2 Pet. 3. 11. We that look for these things What manner of persons ought we to be in all holy conversation and godliness holiness implies purity and godliness dedication to God Now a false hope is consistent with the reign of sin suffers a man to be vile carnal careless neglectful of God full of malice envy pride but without any serious and solid ground it is but a lying presumption Now this hope that is thus fixed upon God will never disappoint us For First The fruition will ever be more than the expectation God doth for us above what we can ask or think Ephes. 3. 20. When the Prodigal Son came and said Make me as an hired servant the Father brought forth the fatted Calf and put a Ring on his Fâ—…nger c. Solomon asked wisdom and God gave him riches honour and great abundance But much more in the World to come will the fruition be above expectation for Prophecy is but in part we are not now capable to know what we shall then enjoy we have but childish thoughts of things to come as a Child comes short of the apprehensions of a man 1 Cor. 13. 9 10 11. Secondly This hope cannot be abated with the greatest evil To a worldly man Death is the King of terrours and to a godly man 't is his last end though it vanquish his Body it doth not vanquish his Soul Prov. 14. 32. The wicked is driven away in his wickedness but the righteous hath hope in his death When other mens hopes vanish his hopes go down with him to the Grave Psal. 16. 9. as in a Bed of ease they shall sleep until the waking time Use. O be not deceived with false promises we must expect Blessing according to the tenour of the Covenant only things promised and no otherwise than they are promised temporal things with a limitation as good for us and with the exception of the Cross spiritual blessings their essence rather than degree of Grace And take heed of false hope that is groundless and fruitless Groundless the warrant of true hope is the Word of God I hope in thy word Psal. 130. 5. Hope that is without a warrant will be without effect when men please themselves they shall do well enough contrary to the Word of God Deut. 29. 19. And it 's fruitless it doth not fill the heart with gladness and quicken to holiness and stir up to walk with God And take heed of false experiences that is building upon temporal blessings and bare deliverances out of trouble Men are not so much preserved as reserved to further trouble many are spared but for a time it is but a reprieve I proceed to the 117th Verse Hold thou me up and I shall be safe and I will have respect unto thy Statutes continually Here observe 1. A repetition of his request for sustaining Grace 2. A renewing of the promise of obedience conceived before Verse 115. 1. A repetition of his request for sustaining Grace Hold thou me up and I shall be safe Where observe The request Hold thou me up and The fruit and effect promised to himself I shall be safe First The Blessing asked Hold thou me up a Metaphor taken from those that faint or those that slide and are ready to fall Secondly The fruit of it I shall be safe Before he had said Uphold me according unto thy word that I may live now he promiseth himself more from the Divine assistance safety By safety he means either the safety of the outward or inward man Why not both I shall be safe from those warpings and apostasie and all dangers and mischiefs that do attend it Turning aside from our duty doth not procure our fafety but perseverance in our duty Gods Children when they have failed have run themselves into much temporal inconveniencies as
is one means for our preservation therefore it must be often used Use. For reproof of those that ask sustaining Grace customarily and carelesly without any deep sense or renewed importunity we are too cold and formal when we say Lead us not into temptation Consider 1. None stand but may fall in some degree and it is our business to take heed we do not Every hour we are in danger either of getting some Distemper or letting out some Corruption Of getting some Distemper being spotted and defiled in the World or at least being made dull and indisposed in the service of God Or else of letting out some Corruption if God do not keep our heart and all Psal. 141. 3. Set a watch O Lord before my mouth keep the door of my lips how soon should we betray our folly And therefore it 's a happy day and we have cause to bless God when we have not by some words or works of ours interrupted our Communion with him Consider 2. How many things concurre to lead us aside corruptions within and temptations without and it may be sometimes the example of others that are of esteem in the Church Corruption within always fighting against Grace the Flesh lusteth against the Spirit and temptations without the favours and frowns of the World if these things have not they may befall us and it is too late to seek armour in time of conflict 3. And then to see men eminent for knowledge and profession turn back from the holy Commandment and glorious Stars fall from their Orb and Station this overturns the faith of many 2 Tim. 2. 18. So that all these things considered we cannot stand a moment without God and therefore we should be more earnest with him for Grace Doctr. 2. The constant safety of Gods people lies in sustaining Grace First Negatively without it we cannot be safe partly because there are so many tryals and temptations between us and home by reason of the sleights of the flesh the cunning of Satan and oppositions of the world and partly because the measure of Grace received is so small Phil. 3. 13. I have not attained and the danger of sinning against God is so great Amos 3. 2. You only have I known of all the Families of the Earth therefore will I punish you for all your iniquities So that we are no longer safe from sin and punishment than God puts under his hand Secondly Positively By Gods sustaining Grace we are kept safe both as the power and faithfulness of God are engaged for our defence 1. The power of God is engaged 1 Pet. 1. 5. Who are kept by the power of God through faith unto salvation The Apostle first speaks of Heaven that that is kept for us and then presently you are kept for it by the power of God An earthly inheritance may be sure enough for the Heir but who can secure the Heir from death and all other accidents But here God provides for our Comfort not only our inheritance is sure but we are kept and how doth God keep us By his power O what greater safety can there be He can mitigate the temptation or else give a supply of strength he can keep off tryals or support us under them 1 Cor. 10. 13. 2. The faithfulness of God is engaged 1 Cor. 1. 9. God is faithful by whom ye were called unto the fellowship of his Son And 2 Thess. 3. 3. The Lord is faithful who shall establish you and keep you from evil Certainly God is able but how shall we know that he will do it His truth is laid in pawn for what he hath promised and therefore we may hold up our heads with confidence and this should comfort us against all fears and doubtful and uncertain thoughts Use. Instruction To shew us how constantly God must be sought to in prayer and relied upon in the use of means for our preservation both from sin and danger 1. Sought to in prayer Our strength lyes not in our selves but in God 2 Cor. 3. 5. We are not sufficient of our selves to think any thing as of our selves but our sufficiency is of God It is not only of God but in God there 's our treasure kept 2 Tim. 2. 1. Be strong in the Grace that is in Christ Iesus And Ephes. 6. 10. Be strong in the Lord and in the power of his might If the Stock were in our own hands besides the danger of imbezilling it we should neglect God as when the Prodigal Son had his portion he went away from his Father Therefore God keeps Grace in his own hand to keep us humble depending observing and to have a constant converse with him that our eyes may be to him as Psal. 123. 2. As the eyes of servants look unto the hand of their masters and as the eyes of a maiden unto the hand of her mistress so our eyes wait upon the Lord our God until that he have mercy upon us that is as maid and men servants look for their dole and portion their allowance given to them from their master and mistress so God will still keep us to him Dependance begets observance to keep up our Allegiance to the Crown of Heaven 2. As he must be sought to in prayer so relied upon in the use of means for our preservation God keeps us but not without our care and diligence A Christian is said to keep himself 1 Tim. 5. 22. and this is pure Religion to keep our selves unspotted Iam. 1. 27. and 1 Iohn 5. 18. He that is begotten of God keepeth himself that the wicked one touch him not and Iude 21. Keep your selves in the love of God What! doth not this detract from all that was spoken before No we act with subordination and dependance upon him Our keeping is from him by him and under him so we keep our selves through his blessing upon the use of means which he hath appointed for us to use The third Note is taken from the promise of obedience upon the supposition of this help from God Uphold me What then And I will have respect unto thy Statutes Observe Doctr. 3. The more experience we have of Gods Grace in the preserving us from sin and danger the more we should be encouraged in his ways Why so 1. Because of the Obligation It is his mercy which requires thankfulness now gratitude and thankfulness is the true principle which should urge us to perform our Duty to God Observe there are several principles which put men upon Gods service some false and rotten some more tolerable some lawful some excellent Some false and rotten as carnal custom shall we serve God say they as we have done Zech. 7. 3. when men only do as they have done it is the manner of the place they learn it of their Fathers and so customarily worship and serve God Then vain-glory to be seen of men that 's a rotten thing Matth. 6. Come and see my zeal for the Lord saith Iehu
48. 10. Behold I have refined thee but not with silver I have chosen thee in the furnace of affliction that is not so throughly silver is not refined till all the dross be consumed and wrought out of it and when should we see good day if God should so refine us 4. They are not reckoned to dross but metal that walk answerable to their profession and obligations to God as becometh his peculiar people to do they are not satisfied with common mercies A man may have the world at will and yet be a cast-away they must have something peculiar and distinguishing Psal. 119. 132. Look upon me and be merciful unto me as thou usest to do to them that love thy name things that can never be given in anger They do not rest in common Grace Heb. 6. 9. But we hope better things of you and things that do accompany salvation Those good moods in Hypocrites and Temporaries Nor content themselves with a common conversation 1 Cor. 3. 3. Are ye not carnal and walk as men 1 Pet. 4. 4. Wherein they think it strange that you run not with them into the same excess of riot Matth. 5. 46. If you love them that love you what reward have ye do not even the Publicans the same You should do something rare and singular not in an ordinary loose rate III. That it is God's business in heaven to put away the wicked as dross to sever them from the purer metal 1. God hath many ways and means to do it partly by his Judgments he doth it more and more Matth. 3. 12. His Fan is in his hand and he will throughly purge his Floor and gather his Wheat into the Garner but he will burn up the Chaff with unquenchable fire As the Chaff from Corn so Dross from Metal Isai. 4. 4. When the Lord shall have washed away the filth of the Daughter of Zion and shall have purged the bloud of Ierusalem from the midst thereof by the spirit of judgment and by the spirit of burning that is by the Judgment executed upon the evil among them Ezek. 20. 38. And I will purge out from among them the Rebels and them that transgress against me This God doth by destroying wasting Judgments 2. Partly by the censures of the Church 1 Cor. 5. 9. Put away from among your selves that wicked person And partly by the stroke of the Civil Magistrate and their punishments Prov. 25. 4 5. Take away the dross from the silver and there shall come forth a vessel for the Finer Take away the wicked from before the King and his Throne shall be established in righteousness Thus doth God do it now but he will fully and finally do it at the last Judgment when there shall be a perfect separation of them and all the wicked shall be cast away as refuse Matth. 25. 32 33. Before him shall be gathered all Nations and he shall separate them one from another as a Shepherd divideth his Sheep from the Goats and he shall set the Sheep on his right hand and the Goats on his left hand there is a congregation and then a segregation never to meet more nor be mingled more Now God doth it in part but then more fully 2. The Reasons First God doth so lest the silver it self should be turned into dross We are apt to corrupt one another natural corruption within meeting with examples without Isai. 6. 5. Wo is me I am undone because I am a man of unclean lips and I dwell among a people of unclean lips As a man that hath the matter of a Disease prepared coming into infectious Company is soon infected Gods choicest people have much dross in them therefore the Lord needeth to purge out their dross the purest Church is apt to contract pollution and to degenerate and the choice Plants of the Covenant-Stocks to run wild were it not for these dispensations Secondly That impunity may not harden the wicked and encourage others God suffereth it as long as he judgeth it expedient Eccl. 8. 11. Because sentence against an evil work is not executed speedily therefore the hearts of the sons of men are fully set in them to do evil Psal. 9. 16. The Lord is known by the Iudgments he executeth the wicked is snared in the work of his own hands Men sin the more freely and securely when a Judgment doth not presently overtake them when sinners go on without any mark of Gods vengeance but God will in every Age clear his Providence by bringing of Judgments upon wicked men Thirdly The nearer they are to God the more hateful their provocations are and more severely punished Amos 3. 2. You have I known of all the families of the earth therefore I will punish you for all your iniquities For their sins the valley of vision is brought to barrenness They sin against the clearest light the dearest love the highest engagements to the contrary and therefore when they are mingled among his people as dross with the silver God putteth them away Use. Is to inform us that God in his judicial proceedings will distinguish he will divide the dross from the other metal that he may destroy the one and preserve the other David prayeth Psal. 26. 9. Gather not my soul with sinners nor my life with bloody men that God would not lay him common with the wicked God hath his Harvest for cutting down for cutting and binding together those that sinned Now David prayeth That he that had severed himself in his course of life might not be gathered with them in their punishment God will distinguish his Judgments are for the destruction of the worser sort and the amendment of the better When he severeth the dross he hath a care of the silver Though never so terrible to the wicked still he will be comfortable to his own 2 Pet. 2. 9. The Lord knoweth how to deliver the godly out of temptation and to reserve the unjust to the Day of Iudgment to be punished His own Jewel that lyeth hidden among them when all is shaken round about them God can hide them in the secret of his Presence and preserve them as he did Lot and Noah His own are wonderfully preserved in common Judgments several Scriptures speak to this Eccl. 8. 12 13. Surely it shall be well with them that fear God but it shall not be well with the wicked And Iosh. 3. 10. Hereby ye shall know that the living God is among you and he will without fail drive out from before you the Canaanites and the Hittites Isai. 3. 10 11. Say unto the righteous It shall be well with him for they shall eat the fruit of their doings Wo to the wicked it shall be ill with him for the reward of his hands shall be given him God will make a difference between good and bad Use 2. That a few wicked men may bring a great deal of hurt and mischief as Achan upon Israel two dry sticks may set a green one
our Cause as his own Psal. 9. 4. For thou hast maintained my right and my cause and in his own time and manner will shew it to the world and justifie us against our enemies Oh how should our hearts rejoyce in this that he will be the party responsible make our Cause his own and be liable to the Suit as a Debtor is to the Creditor He that toucheth you toucheth the apple of his eye Zach. 2. 8. He that despiseth you despiseth me Saul Saul why persecutest thou me Acts 9. 4. And Isai. 63. 8. And he said Surely they are my people Children that will not lye so he was their Saviour Fifthly God is a sufficient Surety Here we may consider two things The satisfaction of Christ and The power of Gods Providence in respect of both which he is a Pledge and Surety every way sufficient for our comfort safety and deliverance 1. I would not leave out Christs satisfaction though it lye not so full in this Text for as God hath a hand in all our sufferings and all our affairs are determined in an higher Court this satisfaction is necessary to answer the Controversy and Quarrel of Gods Justice against us Thus Christ the Second Person is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Surety Heb. 7. 22. Christ is the surety of a better testament There is a double sort of Surety by way of caution and satisfaction as Sureties in case of Debt and Sureties for good behaviour the one for what is past the other for what is to come The example of the one we have in Paul for Onesimus Phil. 18. If he hath wronged or owed thee ought put it upon my account I Paul have written it with mine own hand and I will repay it An example of the other we have in Iudah for Benjamin Gen. 43. 9. I will be Surety for him at mine hand shalt thou require him if I bring him not unto thee and set him before thee then let me bear the blame for ever In both these respects Christ is a Surety he is our Surety as a Surety undertaketh for another to pay his debt and he is our Surety as he hath undertaken that his redeemed ones shall keep Gods Laws be carried safe to Heaven Of his Suretiship by way of caution we speak now Though Theodoret understand that in the Text undertake for me that I shall keep thy Laws but 't is more proper to consider the Speech as it referreth to the payment of our debt by virtue of this Suretiship Solomon hath assured us Prov. 11. 15. that he that is Surety for another shall smart for it or be broken and bruised The same word is used concerning Christ Isai. 53. 10. he was our Surety and was bruised and broken suffered what we should have suffered we have a right to appear to Gods Justice but our Surety having made a full satisfaction for us God will not exact the Debt twice of the Surety and the Principal When the Ram was taken Isaac was let go Iob 33. 24. Deliver him from going down to the pit for I have found a ransom Well then as our punishment is a due Debt to Gods Justice the Lord Christ undertaketh or is become a Surety for us not only our Advocate to plead our Cause but our Surety to pay our Debt from a Judge become a party and bound to pay what we owe Isai. 53. 4. Surely he hath born our griefs 2. The power of Gods Providence If God undertake for us his Bail is sufficient none of our enemies can resist his Almighty power surely he is able to deal with our enemies Isai. 23. 4. Who would set the briers and thorns against me in battel they are matter to feed the fire not to quench it He rescueth us just as going to prison If he put himself a pledge between us and our enemies he will defeat all their oppositions and machinations against us and stand between us and danger as an able Bail or Surety doth between the Creditor and poor Debtor Well then Suretiship as it noteth our necessity so Gods engagement and his ability and faithfulness to do what he undertaketh We must set God against the enemies Isai. 51. 13. And forgettest the Lord thy Maker he hath stretched forth the Heavens and laid the foundation of the Earth and hast feared continually every day because of the fury of the oppressour as if he were ready to destroy and where is the fury of the oppressour Dan. 3. 17. Our God whom we serve is able to deliver us from the burning fiery Furnace We have the Almighty to be our Saviour and Protector why are you afraid of a man God against man is great odds if we had Faith to see it man is mortal God is immortal man is a poor weak Creature but God is Almighty what is he not able to do for us Surely he will not leave his friends in the lurch his power is such that he is able to keep us safe and sound II. The Reasons Why we have leave and encouragement to desire God to interpose 1. From Gods Covenant where in the general there is a mutual engaging to be each others In our several capacities we engage to stand by God and owne his Cause and God is engaged to stand by us We make over our selves Bodies Souls Interests all to God God quantus quantus est as great as he is is all ours therefore if he be ours we may pray him to appear for us and owne us in our distress and trouble Our friend is a friend in distress A gracious heart by virtue of this mutual and interchangeable Indenture appears for God and taketh his Cause though never so hated as its own The reproaches of them that reproached thee are fallen upon me Psal. 6. 9. We are his Witnesses Isai. 43. 10. Surely it is too high a word for the Creature but God taketh our Cause as his is Surety for us by virtue of the general tenour of the Covenant he is our God jure venit in auxilium nostrum his Covenant engageth him to undertake for us More particularly God undertaketh to defend and maintain his people as to be a rewarder so to be a defender Gen. 15. 1. I am thy shield and thy exceeding great reward And Psal. 84. 11. For the Lord is a Sun and a shield This defence is sometimes expressed with respect to the violence of assaults in the world by the Notion of a shield So with respect to the process of the Law by the Notion of a Surety Isai. 52. 3. we have the term of a Redeemer So that we have leave to pray him to fulfil his Covenant Engagement 2. Gods affection is such that he will refuse no office that may be for his peoples comfort We are often disswaded from Suretiship especially for strangers by the wise man by great vehemency and instance Prov. 6. 1 2. My son if thou be surety for thy friend if thou hast stricken thy hand
glorified it and will glorifie it again There was the innocent inclination of his humane Nature Father save me from this hour and the over-ruling sense of his duty or the obligation of his office But for this cause came I to this hour We are often tossed and tumbled between inclinations of Nature and Conscience of Duty but in a gracious heart it prevaileth above the desire of our own comfort and satisfaction the Soul is cast for any course that God shall see fittest for his Glory Nature would be rid of trouble but Grace submitteth all interests to Gods Honour that should be dearer to us than any thing else were it not selfishness and want of zeal that would be our greatest interest SERMON CXXXIV PSAL. CXIX VER 122. Be Surety for thy Servant for good let not the proud oppress me USE It informeth us what reason there is to pray and wait with submission to the will of God God will answer us according to our trouble not always according to our will He is wiser than we for he knoweth that our own will would undo us If things were in our own hands we would never see an ill day and in this mixt estate that would not be good for us But all Weathers are necessary to make the Earth fruitful Rain as well as Sun-shine We must not mistake the use and efficacy of prayer We are not as Sovereigns to govern the World at our pleasure but as Supplicants humbly to submit our desires to the supream Being Not to command as Dictators and obtrude any module upon God but to sollicite as servants Do good in thy good pleasure to Zion Psal. 51. 18. If we would have things done at our pleasure we should be the Judges and God only would have the place of the Executioner Our wills would be the supream and chief reason of all things But this God cannot endure therefore beg him to do good but according to his own good pleasure 1. Let us submit to God for the mercy it self in what kind we shall have it whether temporal spiritual or eternal If God see ease good for us we shall have it if deliverance good for us we shall have it Psal. 128. 2. or give us strength in our souls or hasten our Glory We should be as a Die in the hand of Providence to be cast high or low as God pleaseth 1 Sam. 3. 18. It is the Lord let him do what seemeth him good 2. Let us submit for the time Though Jesus loved Lazarus yet he abode still two days in the same place when he heard he was sick Iohn 11. 6. It is not for want of love if he doth not help us presently nor want of power Christ may dearly love us yet delay to help us even in extremity till a fit time come wherein his Glory may shine forth and the mercy be more conspicuous He doth not sleight us though he doth delay us he will chuse that time which maketh most for his own Glory Submit to Gods dispensations and in due time you shall see a reason of them 3. Let us submit for the way and means We know not what God is a doing Iohn 13. 6 7. Then cometh he to Simon Peter and Peter saith unto him Lord dost thou wash my feet Iesus answered and said unto him What I do thou knowest not but thou shalt know hereafter No wonder we are much in the dark if we consider first that the Worker of these works is Wonderful in counsel and excellent in working Isai. 28. 29. infinitely beyond Politicians whose projects and purposes are often hidden from us therefore much more his Secondly That the ways of his working are very strange and imperceptible for he maketh things out of nothing Rom. 4. 17. And calleth those things that be not as though they were one contrary out of another as light out of darkness 2 Cor. 4. 6. meat out of the Eater Enemies catched in their own Snare Thirdly That his end in working is not to satisfie our sense and curiosity Isai. 48. 7. They are created now and not from the beginning even before the day when thou heardest them not lest thou shouldest say Behold I knew them Isai. 42. 16. I will bring the blind by a way they know not I will lead them in paths that they have not known He chuseth such a way as may leave enemies to harden their hearts Mic. 4. 12. But they know not the houghts of the Lord neither understand they his counsel for he shall gather them as the Sheaves into the Floor Secondly I now come to the literal explanation and there we have I. The evil deprecated Oppress me II. The persons likely to inflict it The proud I. The evil deprecated Let not the proud oppress me The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them not calumniate me The Septuagint take this word for oppression or violent injustice and therein are followed by St. Luke Chap. 3. 14. Chap. 19. 8. Doctr. Oppression is a very grievous evil and often deprecated by the people of God 1. I shall shew you what oppression is It is an abuse of power to unjust and uncharitable actions That it is an abuse of power appeareth by the object of it who are those that are usually oppressed that is either the poor and needy Deut. 24. 14. Thou shalt not oppress an hired servant that is poor and needy whether he be of thy brethren or of thy strangers within thy Gates the fatherless and the widow are mentioned Ier. 7. 6. Ye shall not oppress the stranger the fatherless and the widow the stranger Zach. 7. 10. And oppress not the widow nor the fatherless the stranger nor the poor and Exod. 22. 21 22 23. Thou shalt neither vex a stranger nor oppress him for ye were strangers in the land of Egypt Ye shall not afflict any widow or fatherless Child if thou afflict them in any wise and they cry at all to me I will surely hear their cry 2. The Subject or Agent by whom 't is practised The proud the mighty rich great man at least comparatively in regard of the wronged party Eccl. 4. 1. And on the side of their oppressours there was power but the oppressed had no comforter Job 35. 9. By reason of the multitude of oppressours they make the oppressed cry and by reason of the arm of the mighty Secondly The base and mean when they get power into their hands to oppress the rich noble and honourable Isai. 3. 5. And the people shall be oppressed every one by another and every one by his neighbour the child shall behave himself proudly against the ancient and the base against the honourable It is commonly more insolent and cruel and contemptuous and despightful Prov. 28. 3. A poor man that oppresseth the poor is like a sweeping rain that leaveth no food When men do unjust and uncharitable actions as when men bear it proudly or insolently towards them throwing them out of
present otherwise than it is A promissory lie is when we promise a thing for time to come which we never intend to perform And this is the worse because it doth not only pervert the end of Speech but defeateth another of that right which we seem to give him in the thing promised which is a farther degree of injustice Therefore we â—…st take â—…eed how either directly or interpretatively we ascribe such a lie to God The Apostle telleth us 1 Iohn 5. 10. He that believeth not maketh God a Liar which is the highest dishonour you can cast upon him which in manners and civility we would not offer to our equal and which even a mean man would scorn to put up at our hands God hath made many promises as that he will be with thee in six troubles and in seven he will not forsake thee Iob 5. 19. that he will dispose of all things for the best to them that love him Rom. 8. 28. that no good thing shall be wanting to them that fear him Psal. 34. 10. Doth not God mean as he saith and dare we trust him no more Your diffidence and drooping discouragements give him the lie and you carry it so as if these were but words of course without any intent to make them good 2. Fidelitas The next thing in the promise is faithfulness and that referreth to the keeping of the promise A man may be real in promising he did not intend to deceive but afterwards he changeth his mind there may be verity in making the promise but there is not fidelity in keeping the promise But God is faithful hath he said and shall he not do it All the promises are Yea and Amen in Jesus Christ 2 Cor. 1. 20. Gods Word is not Yea and Nay but Yea and Amen it doth not say yea to day and nay to morrow but always yea So it is Amen so it shall be and this in Jesus Christ on whose merit they are all founded and who was the great instance of Gods truth for the great promise wherein God stood bound to the Church was to send a Saviour to redeem the World and if God hath made good this promise surely this is a pledge that he will make good all the rest for if he spared not his Son he will not stick at other things 3. There is Iustitia Righteousness for this is righteousness Ius suum cuique tribuere to give every one his right and his due Now by promise another man cometh to have a right in the thing promised therefore Justice requireth that you should give him the right that accrueth to him by virtue of your promise So God promittendo se fecit Debitorem maketh himself a Debtor by promise 'T was his Mercy and Goodness to make the promise but his Justice bindeth him to make it good This is often spoken of in Scripture 1 Iohn 1. 9. Faithful and just to forgive us our sins 2 Tim. 4. 8. Henceforth there is laid up for me a Crown of righteousness which the Lord the righteous Iudge shall give me at that day By his promise he is become a Debtour to us he cannot go against his own Word his Justice will not suffer him to change 'T is a Debt of Grace indeed but a Debt it is which it is Justice for God to pay Thus you see how 't is a word of righteousness Reasons 1. Because God hath in his promises pawned his truth with the Creature and so given us an hold-fast upon him Chirographa tua injiciebat tibi Domine Promises as in a Contract are more than simple Declarations and bare assertions of what good he will do to us With man 't is one thing to say this I purpose to do another this I promise to do A promise addeth a new Bond and Obligation upon a man for fulfilling his word An intimation or signification of Gods will and purpose sheweth the event will follow but a promise doth not only do that but giveth us a right and claim to the things promised Scripture Prophecies will be fulfilled because of Gods veracity but Scripture Promises will be fulfilled not because of his veracity but his fidelity and justice And the heirs of promise may have strong consolation by Gods word and oath Two immutable things wherein 't is impossible for God to lie Heb. 6. 18. There is a greater Obligation upon God to make it good 2. Because none that ever depended upon Gods word were disappointed not one instance to the contrary Psal. 18. 30. The word of the Lord is tried he is a buckler to all that trust in him Search the Annals and Records of Time and all experience hath found the Word of God exactly true If any build not upon it it is because they are not acquainted with God and the course of his proceedings Psal. 9. 10. They that know thy name will trust in thee There is so little believing and trusting God upon his Word because they are men of no experience otherwise they would find God punctual to his promise Not one thing hath failed of all the good things the Lord your God spake concerning you Josh. 23. 14. He speaketh not only as his own Observation and the result of all his experiences and that in a time when there was no room for dissembling I go the way of all the Earth but also you know in all your hearts and all your souls and he repeateth it Not one thing hath failed Unless you be impudent you cannot deny it try him you have found support and relief hitherto 3. Because God standeth much on the credit of his word Heathens have acknowledged it to be the property of the gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certainly the true God hath shewed himself to the World in nothing so much as doing good and keeping promise Psal. 138. 2. Thou hast magnified thy word above all thy name above all that is famed or spoken or believed of God this is most conspicuous as being punctual in keeping Covenant and fulfilling Promises God hath ever stood upon that of being tender of the honour of his truth in the eye of the world Therefore we should build securely upon the word of his righteousness Use 1. To bless God that we are upon such sure terms All people that know there is a God wait for some good things from him but they are left to uncertain guesses it may be they may have them it may be not but we have it under hand and seal and have Gods Warrant for our hope and so deal with God upon sure terms Well may we take up David's Song In God I will praise his word in the Lord I will praise his word Psal. 56. 10. 'T is twice repeated in that Psalm that 's ground of rejoycing that God will assure us aforehand what he will do for us God might have dealt with man by way of Dominion and Command alone without any signification of his goodness and left us to
servants they are they do nothing but what their master commandeth and what he commandeth they see reason to obey Second Branch Give me understanding that I may know thy testimonies This is subjoined to the former Plea First Because David would not be a servant in name and title only but in deed and in truth and therefore would fain know his duty Secondly To shew the difference between Gods servants and the servants of other Lords who command us Prov. 14. 25. The Kings favour is towards a wise servant they see them wise find them wise and then love them but God must begin with us his favour maketh us wise Doctr. Gods best Servants think they can never enough beg Divine illumination David doth often enforce this request Reasons 1. Our blindness in the matters of God is a great part of our spiritual misery Ephes. 5. 8. Ye were sometimes darkness There is a Veil lying upon our hearts not easily removed and taken away All the mischief introduced by the Fall is not cured at once but by degrees as spiritual strength encreaseth we grow up into it so spiritual light The maim of the understanding as well as the will is not wholly cured till we come to Heaven for here we know but in part till God give us understanding we are utterly blind the best of Gods servants have cause to acknowledge it in themselves the remnants of ignorance and incredulity The Apostle biddeth them to adde to faith vertue to vertue knowledge that is skill to manage the work of our heavenly Calling 2. None are so sensible of this blindness as they 'T is some proficiency in knowledge to understand our ignorance Prov. 30. 2 3. Surely I am more bruitish than any man and have not the understanding of a man I neither learned wisdom nor have the knowledg of the holy The most knowing see they need more enlightening The best of our knowledge is to know our imperfections 1 Cor. 8. 2. He that thinketh he knoweth any thing knoweth nothing as he ought to know 3. There is room for encrease for in the best we never know so much of Gods ways but we may know more Hos. 6. 3. Then shall we know if we follow on to know the Lord. Prov. 4. 18. But the path of the Iust is as a shining light that shineth more and more unto the perfect day True sanctified knowledg is always growing If we sit down with measures received 't is a sign we do not know things as we should know them Christ grew in knowledge not in Grace for the fulness of the Godhead dwelt in him bodily Practical knowledg is never at a stand though a man may see round the compass and light of saving truth yet he may know them more spiritually and more feelingly 4. The profit of Divine Revelation as to these three things First A clear discerning of the things of God not a confused Notion as the blind man in the Gospel saw men as Trees walking So 2 Cor. 4. 6. For God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledg of the Glory of God in the face of Iesus Christ. And 1 Iohn 5. 20. And hath given us an understanding that we may know him that is true Every degree of knowledg is Gods gift What other men see confusedly we see more distinctly in this light Secondly Firm assent Then shall I know thy testimonies know them from others that have not Divine Authority 'T is the spirit of Wisdom and Revelation that openeth our eyes to see the truth and worth of heavenly things contained in the promise Ephes. 1. 17 18. The father of glory may give you the spirit of wisdom and revelation in the knowledg of him the eyes of your understandings being enlightened that ye may know the hope of his calling and the riches of the glory of the inheritance of the Saints in light And Matth. 16. 17. Flesh and blood hath not revealed these things unto thee Humane credulity we may have upon the report of others the evidence of the truths themselves but this firm assent is the fruit of Divine illumination Thirdly Hearty practice Let thy testimonies not only strike my ear but affect my heart command my hand let me know them so as to do them for otherwise our knowledge is little worth God doth so direct that he doth also enable us to approve our obedience to him sincerely and faithfully There is a knowledge that puffeth us up 1 Cor. 8. 1. which yet is a gift and floweth from the common influence of the Spirit Ier. 22. 16. Was not this to know me saith the Lord But there is a greater efficacy in practical knowledge such as warmeth the heart with love to the truths known Iohn 4. 10. If thou knewest the gift c. Such a light as proceedeth from the gracious influence of the Spirit Use 1. Let us be often dealing with God in prayer that our judgments may be enightened with the understanding of the word and our affections renewed and strengthened unto the true obedience of it beg for that lively light of the Spirit 1. We need it In how many things do we erre in the things which know how weak are we both as to sound judgment and practice The Apostle saith We know but in part 1 Cor. 13. 9. We are but of yesterday and we know nothing Job 8. 9. Therefore we have need to go to the Ancient of days that he may teach us knowledge and kindle our Lamps anew at the Fountain of light Alas we take it in by drops or by degrees as a tender and sore eye must be used to the light We have but little time to get knowledg in and do not improve that little time we have 2. We have leave to ask it Iam. 1. 5. If any man lack wisdom let him ask it of God and why do we not seeing we have a liberty to ask it 3. God hath promised to bestow it he will give his spirit to them that ask it Luke 11. 13. And to beget Faith in us If ye then being evil know how to give good gifts to your Children how much more shall your heavenly father give the holy spirit to them that ask him Here is a notable Argument he reasoneth and promiseth And Prov. 2. 3. we must cry for knowledg Well then let us be earnest that we may not miss that which is to be had for asking beg for an heart to know Ier. 24. 7. I will give them an heart to know me that I am the Lord. Use 2. It informeth us That there is somewhat more than the Word necessary to give us knowledge God must not only reveal the Object but prepare the Subject David having a Law beggeth understanding that he might know Gods testimonies The literal sense and meaning of the words may be understood by common gifts and ordinary industry unless men be exceedingly blinded and
the course of second Causes when things are fortified and backed with a strong interest to reason 't will be a long time 'T is not so long as sense would make it though we count the years the winter is over and the spring is come and yet we are not saved and can say 't is thus long yet this is not long in comparison of eternity 2 Cor. 4. 17. 'T is not long to faith for to the eye of faith things future and afar off are present Heb. 11. 1. Not long to love Gen. 29. 20. seven years are as a few days they that believe an eternity and have any love to God will say 't is short But a short Walk is a long Journey to the sick and weak the impatience of our flesh makes it seem long 4. When the time is come God will make speedy work Isai. 60. 22. The Lord will hasten it in his time Luke 18. 9. Shall not God avenge his own Elect Rev. 18. 7. Her plagues shall come in one day Isai. 66. 8. A Nation born in a day All these places shew and 't is a comfort to us that no difficulty shall hinder when the season calls for it He that produced Heaven and Earth at once what cannot he do We are dismayed when we consider an evil party fortified with combined interests strength of opposite factions force of Laws and worldly powers but God can make a Nation be born in one day 'T will be quick work when God once begins III. Third Consideration This time is usually when the impiety and insolency of wicked men is come to an height Indeed there are other notes as when his peoples hearts are prepared to receive and improve deliverance when Gods Glory calleth for it But this is the season mentioned in the Text therefore I shall shew you 1. That this is a season 2. Enquire when iniquity is come to an height 3. Why then God doth usually interpose 1. That this is a season Gen. 15. 16. The sins of the Amorites are not yet full God shewed his patience to that wicked people till the measure of their sins were filled up So wrath came upon the persecuting Jews when they had filled up the measure of their fathers Matth. 23. 32. While the enemies Cup is a filling God delayeth and we must wait So Dan. 8. 23. When the transgressors are come to the full Once more Ioel 3. 13. Put ye in the Sickle for the Harvest is ripe come get ye down for the Press is full the Fatts overflow for their wickedness is great The Lord compares sinners to a field of ripe Corn ready to be cut full Fatts and Wine-presses to be trod out When sin is ripe the execution of vengeance will not be long forborn 2. When doth iniquity come to an height I answer Their iniquities may be considered as to the two branches of it their rebellion and disobedience to God and their injuries and vexation of the Saints First Their disobedience and contempt of God First When this is general All orders and ranks of persons have corrupted their way as the Sodomites compassed the house Gen. 19 4. both young and old all the people from every Quarter Usually in making a judgment upon the state of a people you will find it thus If any part be right it keeps off the judgment from the rest if a zealous Magistracy though a corrupt people or an unsavoury Ministry and a praying mourning people God holds his hand and will not proceed to judgment They are the Salt of the Earth Matth. 5. 13. And Isai. 6. 13. The holy seed shall be the substance thereof But when all join in one in a neglect of God and common enmity to his ways then I say the Judg of the Earth will do his work then wrath breaketh out Secondly When it groweth impudent and outragious as if they would obliterate and extinguish the Law of God or take away all force and authority from it by their perverse actions and pernicious examples They do not obliquely and under the shew of divers pretences break Gods Laws but openly set themselves against him and break a Commandment without any shame Isai. 3. 9. They declare their sin as Sodom and hide it not yea they glory in their shame Phil. 3. 19. as if they would out-face Heaven and Religion at once and all honesty and ingenuity by their debaucheries Bold-fac'd sin doth not go long unpunished Thirdly Desperate incorrigibleness All remedies are unprofitable and hope of amendment taken away Ier. 6. 3. Ezek. 24. 13. When God would have purged them they would not be purged He tryeth them with several conditions he hath a love for them as they are his Creatures Judgments and Mercies they had yet they are no Changelings but go on as wicked as ever God tryeth Key after Key one Providence after another yet not a whit the better or wiser but are like men that have slept still abuse his patience and defeat all the methods of his Grace shew the same corruption they did before Fourthly When they run into unnatural sins and the corruption of humane Society is endangered Levit. 18. 27 28. For all these abominations have the men of the land done c. When men are so wicked and filthy that a man needs to be a Criminal to be acceptable to them they think it strange that others run not into the same excess of riot 1 Pet. 4. 4. Certainly then God needeth to strike in that vertue may be upheld in some kind of reputation Secondly Their violence and vexation of the Saints 'T was Bede's observation Odium in Religionis Professores c. that hatred of the Professors of Religion was that undid his Countrey God is angry when his people are wronged the world is kept up for their sakes Were it not for the Elect to be gathered time would be no more for their sakes Kingdoms and Churches are preserved they are the staff and stay the Chariots and Horsemen of Israel God is tender of them as the Apple of his Eye therefore when they are wronged and men are not only evil themselves but haters of those that are good and do not only break Gods Laws themselves but would force others to do so God will hold no longer as their violence encreaseth so doth their ruine hasten Rev. 12. 12. When they abuse their power to such an end though God may bear with them for a time till they have done their work yet he will reckon with them Zech. 1. 15. I am sore displeased with the Heathen that are at ease for I was a little displeased and they helped forward the affliction God will not forget his relation to his sinning people and will not suffer them to be abused out of measure When they would destroy and root out whom God would only correct and purge 't is a sign of their approaching ruine Now these things should be considered by us to a good end not to feed an
evil humour or to encrease our hatred and exasperation against a party whom it may be we hate too much already with a carnal hatred but to a good purpose partly that we may not be too consident of carnal ease too soon God will it may be have the enemies Cup yet fuller and that they shall appear more in their own colours And so our tryals may be greater We know not the bounds of the Lords patience We that are apt to extenuate our own sins are apt to aggravate the sins of others look upon them in the Glass of passion and cry too soon it is time But of this by and by And partly that we may see the greatness of our transgressions by which we have provoked the Lord to give us up into the hands of such men as blaspheme his Name every day Isai. 52. 5. Our sins were full in our kind in the abuse of Gods truth and worship and though not such moral wickedness yet a great deal of spiritual wickedness And God is more quick and severe upon us and will not bear that in a professing people that he beareth in others Iudgment begins at the house of God 1 Pet. 4. 17. The Cup of trembling goes round and his own people drink first and our staggering is not yet over in time they shall pledge us God beareth with Balaam though he tempted him again and again when he would not bear with the young Prophet whom the Lyon slew He bore with the Philistines a long time e're they were plagned We feel the smart of the Rod sooner Zech. 12. Yet 't is apparent our kind of sins were grown to a ripeness our selfseeking factions turbulency unquietness under Government abuse of Christian liberty uncharitable Divisions among our selves vexing one another vain opinions sleighting Gods Ministers and Ordinances And partly that we may be humbled for their sins It should be a grief to us to see men break Gods Laws to see men outdare Heaven David fasted for his enemies Psal. 35. 14 15 16. and Psal. 119. 136. Rivers of tears run down mine eyes because men keep not thy Law because God is so much dishonoured humane Nature so much corrupted If more of this spirit were stirring it were the better for us And partly that we may fear our selves We are bound up in the same Community and when God judgeth them how shall we escape The Jews have a Proverb That two dry Sticks may set a green one on fire The meaning is The godly man may fall in the common calamity Wheat is plucked up with the Tares God saith in Deut. 7. 22. That they should not destroy all the Canâ—…anites lest the beasts of the field should encrease upon them The safety of his people are involved in the safety of their sinning and persecuting enemies A Hedg of Thorns may serve for a fence to a Garden of Roses and all the relief we have is the Lord can make a distinction 2 Pet. 2. 9. The Lord knoweth how to deliver the godly out of temptation and to reserve the unjust unto the day of Iudgment to be punished 3. Why doth God take this time First For his own Glory His Justice is more discovered when men have filled up their measure Psal. 51. 4. That thou mayest be justified when thou speakest and be clear when thou judgest It justifieth Gods proceedings and maketh us the more inexcusable So also his power 't is Gods time to send help and remedy when all things are gone to utter confusion when things are at the most desperate pass Psal. 124. 3 4 5. in our low estate then is God seen Secondly Hereby Gods work upon Mount Zion is promoted His people are humbled when their Adversaries are chief and rage against them Psal. 123. 4. Our soul is exceedingly filled with the scorning of those that are at ease and with contempt of the proud When things come to extremity their prayers are quickened Psal. 130. 1. Out of the depths I cryed unto thee O Lord. They are fitted to prize mercy Psal. 102. 13 14. They that thought it no great matter to have a standing Temple delight in the dust of a ruinous heap Then Shepherds Tents look lovely we set a higher rate on despised Ordinances In short they are waiting and praying and humbling their souls before God IV. Fourth Consideration When a flood of wickedness is thus broken out we may mind God of the deliverance of his people But what needs that Doth not God know his seasons and will not he exactly observe them In the Answer I shall shew you Why and How 1. Why Because First God loveth to be awakened by the prayers of his people and when he hath a mind to work he sets the spirit of prayer awork Ier. 29. 11 12. I know the thoughts that I think towards you saith the Lord thoughts of peace and not of evil to give you an expected end Then shall ye call upon me and ye shall go and pray unto me and I will hearken unto you So thus and thus will I do Ezek. 36. 37. Yet for this will I be enquired of by the house of Israel We are to give a lift by our prayers 't is a time of finding Psal. 32. 6. Secondly He hath put an office upon us God acts the part of a Judg we as Sollicitors and Remembrancers Isai. 62. 6 7. I have set Watchmen upon thy Walls O Ierusalem which shall never hold their peace night nor day Ye that make mention of the Lord keep not silence and give him no rest till he make Ierusalem a praise in the Earth We are to put God in mind so that we but do our duty 2. How The principle and manner must be right First The principle be sure it be not the impatiency of the Flesh or love to our own ease or a mere tediousness and irksomeness of the Cross be sure it be not passion and a principle of revenge but a desire of promoting his honour and vindicating his glory David doth not say how troublesome they were to himself but they make void thy Law as if he had said Lord if my own interest were only concerned I would not open my mouth nor ever call upon thee to revenge my private quarrels but it is my zeal for thy Honour and Ordinances not that I have received injury but thy worship is corrupted work else what will become of thy Name and poor people Offences done against God should grieve us more than our own injuries and we should rather regard the general interest of Religion than any personal offence done to us There is often a carnal spirit breathing in our prayers and our zeal is fleshly the people of God beat it back Psal. 115. 1. Not unto us not unto us but unto thy Name give glory And Psal. 74. 10. O Lord how long shall the adversary reproach and the enemy blaspheme thy name for ever The godly can endure their own troubles better than
they can bear the open dishonouring and blaspheming of God This is the true sense but because the heart is deceitful First Be sure your Cause be good your Adversaries evil that ye may say Psal. 74. 22. Arise O Lord plead thine own Cause 'T is not for your sins but your sins but your righteousness the hatred is not against the body Indeed they pretend some little faults 'T is as if a Leper should hate a man because he hath some pimples in his face Something they would lay to their charge Secondly That we use all means with God and Men to reclaim them praying for them Matth. 6. 44. Pray for them that despightfully use you Mourning for their sins Ier. 23. 19. My soul shall weep in secret for your pride Heaping Coals of fire upon their heads by all acts of kindness condescending to them as far as possibly we can Rom. 12. 18. These arts become his Kingdome that is not to be planted by force but consent them that would have the zeal of God not of a party Thirdly Be sure your principle be zeal for Gods Glory not a desire to establish your own interest and to see revenge on a party that differeth from you Luke 9. 54 55. You know not what spirit you are of Religious affections overset us and fleshly zeal puts on a holy spiritual Guise and Mask and we think 't is for the honour of Christ. Fourthly Not against particular persons but the opposite faction to godliness In general destroy all the enemies of Christ c. Secondly For the manner How We must seek to God first with submission not prescribing to God nor making a snare to our selves We that have short and revengeful Spirits cannot judge aright of Gods patience which is infinite out of fleshliness and affection to our own ease And so our times Iohn 7. 6. your time is always ready if none of these be yet we are limited Creatures and great is the wisdom of God and his power admirable it doth not belong to us to guide the affairs of the world Psal. 78. 41. We must not prescribe opportunity to him fixing times Besides that it argueth a spirit too much addicted to and eying of temporal happiness It doth much unsettle us and harden others The Devil maketh advantage of our disappointment Therefore not only when it seemeth seasonable to us we may seek to him for deliverance Once more there are other things concurr besides the enemies ripeness for Judgment preparing his peoples hearts fitting those instruments for his work therefore all is left to Gods will and let him take his time Use of all is to teach us how to behave our selves in these times with patience and yet with hope and waiting 'T is the time of Iacob's trouble but there will be a time of deliverance Ier. 30. 7. With patience God will have a time to chastise his people We must bear it patiently it will make Crosses sit easie they may be greater and longer than our joys Psal. 90. 15. Make us glad according to the days wherein thou hast afflicted us and the years wherein we have seen evil Secondly With hope let us expect it Certainly it will not exceed the time limited by God That time is not long Isai. 13. 22. Her time is near to come and her days shall not be prolonged Ezek. 12. 21. to 28. And the word of the Lord came unto me saying Son of man what is that Proverb that ye have in the land of Israel saying The days are prolonged and every vision faileth Tell them therefore Thus saith the Lord I will make this Proverb to cease and they shall no more use it as a Proverb in Israel but say unto them The days are at hand and the effect of every vision for there shall be no more any vain vision nor flattering divination within the house of Israel for I am the Lord. I will speak and the word that I shall speak shall come to pass it shall be no more prolonged Faith should see it as present approaching and then let us wait his leisure minding God in prayer SERMON CXXXIX PSAL. CXIX VER 127. Therefore I love thy Commandments above Gold yea above fine Gold IN the Words we have I. A Note of inference Therefore II. The Duty inferred I love thy Commandments III. The degree of that love Above Gold amplified by the repetition with some advantage in the expression Yea above fine Gold III. Gold by a Senechdoche is put for all worldly things the comforts and profits of this life as in many other places as Psal. 19. 10. More to be desired are they than Gold yea than much fine Gold sweeter also than Honey and the Honey Comb. The two Bastard Goods with which the World is inchanted are pleasure and profit Old people are all for profit young people are all for pleasure Now both these truly so called are found in the Word of God So in Prov. 8. 10 11. Receive my instruction and not silver and knowledge rather than choise gold for Wisdom is better than Rubies and all the things that are to be desired are not to be compared to it So Prov. 8. 19. My fruit is better than gold yea than fine gold and my revenues than choise silver So Prov. 3. 14. For the merchandise thereof is better than gold and the gain thereof than fine gold So Prov. 16. 16. How much better is it to get Wisdom than Gold and to get Understanding rather to be chosen than silver This Comparison is used so often for two Reasons 1. Because it is more prized in the World All things that have a goodness in them have a certain Bait suitable to the several Appetites of men but in most mens opinions Gold seemeth chiefly to be desired partly for its beauty but chiefly for its use it being the great instrument of Commerce that doth all things in the world The corruption of mans heart addeth a greater price to it and therefore is the thirst of it so unsatisfied Now the Word and that wisdom and godliness which it teacheth is far above Gold and fine Gold 2. Because it is the usual temptation to draw off men from the love and study and obedience of the Word Babylon's abominations are offered to the world in a golden Cup Rev. 17. 4. And the Woman was arrayed in purple and scarlet colour and decked with Gold and precious Stones and Pearls having a golden Cup in her hand full of abominations and filthiness of her fornication Preferments are the Baits of that black Religion True Christianity consists in sound Graces Pseudo-Christianity in pomp and state and worldly advantages and the Apostle telleth us 1 Tim. 6. 10. That the love of money is the root of all evil which while some have coveted after they have erred from the faith Therefore doth the spirit of God so often compare spiritual things to Gold and here David preferreth his love to the Word before Worldlings love to
will serve the Lord whatever others do Iosh. 24. 15. And if it seem evil unto you to serve the Lord chuse you this day whom you will serve whether the gods which your fathers served that were on the other side of the flood or the gods of the Amorites in whose land ye dwell but as for me and my house we will serve the Lord. If he meet with reproaches and scorns 2 Sam. 6. 22. And I will yet be more vile than thus and will be base in mine own sight If inticed by evil Company Psal. 119. 115. Depart from me ye evil Doers for I will keep the Commandments of my God If threatned Acts 4. 19. But Peter and Iohn answered and said unto them Whether it be right in the sight of God to hearken unto you more than unto God judge ye Thus they stood by a self-denying resolution whereas the unresolved man Iames 1. 8. is unstable in all his ways is turned like a Weather-Cock with every Wind fitteth his Religion to every interest God biddeth us thus unmoveably to fix our selves Ier. 15. 19. Thus saith the Lord Let them return unto thee but return not thou to them A man that would live quietly must either bring himself to the times or expect the times should come over to him A resolved man stayeth Gods leisure doth not serve his Conscience to fit the times but waiteth till God fit the times to his Conscience 7. A true sight of the worth of spiritual things above carnal This in the Text More than Gold yea fine Gold Till a man cometh to this his Conscience will not be guided by his Religion but his interest and give up all for the worlds sake 2 Tim. 4. 10. Demas hath forsaken us and loved the present world Phil. 3. 19 20. Whose end is destruction whose God is their Belly whose Glory is in their shame who mind earthly things For our conversation is in Heaven from whence also we look for the Saviour the Lord Iesus Christ. Loth to suffer turn themselves into all shapes God doth not command them but themselves II. The degree of his affection whence this Doctrine Doctr. We ought not only to love the word but to love it above all worldly things whatsoever 1. Let me explain the grounds of our love to the Word 2. Speak of the degree of it 1. Let me explain the grounds of our love to the Word We love the Word as it is the Charter of our hopes and the rule of our duty We have both respects in this Psalm as the Charter of our hopes ver 111. Thy testimonies have I taken for an heritage for ever for they are the rejoicing of my heart As a rule of our duty ver 14. I have rejoiced in the way of thy testimonies as much as in all riches And ver 140. Thy word is very pure therefore thy servant loveth it So that First To love and esteem the Word as the Charter of our hopes is to love and esteem spiritual priviledges such as the favour of God pardon of sins peace of Conscience taking away the stony heart and eternal life To have a deep sense and value for such things is the fruits of faith It is true some loose velleities and general inclinations men as men have to their own happiness but being but weakly perswaded of these things they are but slightly affected with them and the promises that reveal them Men that have no faith but altogether live by sense know nothing more excellent than Gold or Riches which do all in the World If God would let them alone here to have their portion in Paris they would part with their share in Paradise Such dunghil-souls have they let God keep spiritual things for whom he will so they may live at ease in the World they never mind communion with God or enjoyment of God but gracious hearts love the Word as offering and revealing these things Secondly To love the Word as a rule of Duty is in effect to love holiness loving things as suitable to our necessities and as suitable to our dispositions I love thy Commandments saith David in the Text as urging and directing us to our Duty This is also proper to gracious souls to them all outward things are but toys and trifles for our senses to play withal The least Grain of Grace seemeth better to them than a mountain of Gold They have a spiritual discerning and love things according to the nature and worth of them The things themselves are not to be compared together so should not our affections to them Secondly The degree of it More than all Riches Therefore I love thy Commandments above Gold yea above fine Gold Take Riches as Riches in that Notion as the word implies happiness abundance contentment The Word of God containeth the true Riches both in the promises and precepts of it First In the promises to us are given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceeding great and precious promises 2 Pet. 1. 4. There the great Controversie is decided about the true happiness and salvation God or the Creature there you have the unsearchable riches of Christ Ephes. 2. 7. That in the Ages to come he might shew the exceeding riches of his grace in his kindness towards us through Christ Iesus The riches of the glory of the Saints inheritance Eph. 1. 18. That ye may know what is the hope of your calling and what the riches of the glory of his inheritance in the Saints These are things that make us truly rich Rev. 3. 18. I counsel thee to buy of me Gold tryed in the fire that thou mayst be rich He is not rich that floweth in wealth and plenty but he that hath Christ and an interest in his benefits They are possessors of all things though they have nothing 2 Cor. 6. 10. As having nothing yet possessing all things A little serves the turn they have the good things purchased by Christ happiness enough if he can make them happy So Secondly in the precepts they are means to work Grace the least Dram of which is more worth than all things in the world He is rich enough that is rich in Faith Iames 2. 5. Hearken my beloved Brethren hath not God chosen the poor of this world rich in faith and heirs of a kingdom in Paradise which he hath promised to them that love him It is more precious than the tryal of Gold 1 Pet. 1. 7. That the tryal of your faith being much more precious than of Gold that perisheth though it be tryed with fire might be found unto praise and honour and glory at the appearing of Iesus Christ. The smallest measure of saving faith or love to God or fear of God or repentance is of more worth than what is most precious The word of God does more enrich a man and true benefit is to be preferredbefore counterfeit Reasons for the degree of our love 1. From the worth of the Word the reward and those benefits
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
life Ephes. 5. 14. Awake thou that sleepest and arise from the dead and Christ shall give thee light that light was the life of men so is this spiritual life it not only discovereth the object but helpeth the faculty filleth the soul with life and strength Fourthly It is lux exhilarans a comforting refreshing cheering light Eccl. 11. 7. Light is sweet and it is a comfortable thing to behold the Sun It is so in two respects First It presents us with excellent grounds of comfort not only against afflictions but against distress of Conscience which is the greatest trouble that can befal the Creature such as the sense of Gods love in Christ so it rejoyceth the soul Psal. 19. 8. The Statutes of the Lord are right rejoying the heart the Commandments of the Lord are pure enlightening the eyes It doth us good to the heart Others tickle the senses but are not affliction-proof stead us not when God rebuketh us for sin The light of Gods Countenance is displayed in the Word Psal. 4. 6 7. There be many that say Who will shew us any good Lord lift thou up the light of thy countenance upon us Thou hast put gladness in my heart more than in the time that their Corn and Wine encreased Secondly Because it is a soul-satisfying light as light easeth of trouble and restlesness of mind which we always lye under till we find a safe way of salvation which we never do till we give up our selves to the conduct of the Word Ier. 6. 16. Stand ye in the ways and see and ask for the old paths where is the good way and walk therein and ye shall find rest to your souls There we find enough to satisfie Conscience though it may be not to satisfie curiosity which is libido intellectûs thirst of a sober man and thirst of a Drunkard the one satisfied the other mortified Use 1. Information 1. That without the Word men lye in darkness whatever learning they have if they want the Gospel As the Ephesians before it came to them though given to curious Arts the Apostle telleth them they were sometimes darkness Ephes. 5. 8. The wisest Heathens could only grope and feel about for happiness If they neglect the light though it be among them 't is not excusable Iohn 1. 5. And the light shineth in darkness but the darkness comprehendeth it not But if they refuse the light and this carelesness groweth obstinate their condition is the worse Iohn 3. 19. This is the condemnation that light is come and men love darkness rather than light because their deeds are evil 2. If we get not understanding of the mysteries of salvation we may blame our selves 2 Cor. 4. 3 4. But 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 lest the light of the glorious Gospel of Christ who is the image of God should shine unto them If thou miss the way to Heaven accuse thine own blindness thou canst not accuse the Gospel plead its darkness The true cause of their non-proficiency is unbelief they believe not the superadded cause is spiritual blindness Use 2. Is exhortation to look after this light without which we shall be in the dark as to comfort Isai. 50. 10. Who is among you that feareth the Lord that obeyeth the voice of his servant that walketh in darkness and seeth no light either under actual horrours or doubtfulness and uncertainty Every wicked man is troubled as the leaves of the Trees of the Wood are shaken with the Wind. Now who would live in such a condition to be at the mercy of the Tempter You are in the dark as to Duty our own reason the counsels and examples of others will mislead us and we shall be unsteady carried away with every deceit of sin at least unsatisfied whether in Gods way or no 1 Iohn 2. 11. He that hateth his brother is in darkness and walketh in darkness and knoweth not whither he goeth because that darkness hath blinded his eyes Oh study the Word But who have this light 1. He that heartily desireth knowledge Prov. 2. 3. If thou cryest after Wisdom and liftest up thy voice for understanding he that diligently labours for it Psal. 1. 2. His delight is in the Law of the Lord and in his Law doth he meditate day and night That propoundeth a right end to be Christs Disciple to do Gods will 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 That humbleth himself for his ignorance Iohn got open the Book with weeping Rev. 5. 5. And one of the Elders said unto me Weep not behold the Lion of the Tribe of Iudah the root of David hath prevailed to open the Book Those Bereans were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Actâ—… 17. 11. They received the word with all readiness of mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iames 3. 17. Easie to be entreated The opposite on the one side is slowness of heart Luke 24. 25. O fools and slow of heart to believe all that the Prophets have spoken Or obstinacy on the other a sluggish easiness when light of belief to believe any thing without searching into the reason of it or given up to a foolish credulity Ephes. 4. 14. That ye be not as Children tossed to and fro and carried about with every wind of Doctrine and cunning craftiness whereby they lye in wait to deceive like a Reed shaken with every Wind. But he that is indued with this light is one that doth not depend on his own wit but submits his reason to God Prov. 3. 5 6. Trust in the Lord with all thine heart and lean not to thine own understanding in all thy ways acknowledge him and he shall direct thy paths Well then this earnest desire in the next Verse I opened my mouth and panted I longed for thy Commandments This painful Seeker will find out this Treasure this humble trusting Soul will have it Doctr. III. That the Scriptures are written so that plain and private men may get this light and spiritual understanding by them Psal. 19. 7. The Law of the Lord is perfect converting the soul the testimony of the Lord is sure making wise the simple 1. From the Author God who is the fountain of light and surely he was able and-willing conveniently to express his mind to his Creatures Cannot God speak plainly Deus mentis linguae vocis artifex as Lactantius calleth him He that is so wise so loving of mankind our supreme Judg and King would he hide this light under a bushel would he conceal his mind and leave thee in the dark Mic. 6. 8. He hath shewed thee O man what is good and what doth the Lord thy God require of thee but to do justice to love mercy and to walk humbly with thy God 2. For whom
the Scriptures were written not for Ministers or professed Students God speaketh to all sorts of men in the Scripture and therefore would have all understand them He wrote the Scripture that it might be read of all young and old Deut. 30. 11 12. This Commandment which I command thee this day is not hidden from thee neither is it far off It is not in heaven that thou shouldest say Who shall go up for us to heaven and bring it to us that we may hear it and do it c. Rich and poor the King was to read in it all the days of his life Deut. 17. 18 19. It shall be that when he sitteth upon the Throne of his Kingdom he shall write him a Copy in a Book out of that which is before the Priests the Levites and it shall be with him and he shall read therein all the days of his life Every good man is to meditate in it Psal. 1. 2. His delight is in the Law of the Lord and in his Law doth he meditate day and night Deut. 6. 6 7. These words which I command thee this day shall be 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 and when thou liest down and when thou risest up The Apostles wrote Epistles to the whole Church spake to old men youth little Children 1 Iohn 2. 13. I write unto you Fathers because ye have known him that is from the beginning I write unto you young men because ye have overcome the wicked one I write unto you little Children because ye have known the Father To Kings Judges Men Women Husbands Wives Fathers Children Masters Servants was it written for their use nor must it be taken out of their hands nor is it above their reach 3. The end why it was written to be a sure and infallible direction to guide us to eternal life and make us wise unto salvation 2 Tim. 3. 15. And that from a Child thou hast known the holy Scriptures which are able to make thee wise unto salvation through faith which is in Christ Iesus Not only so but it is our food and means of growth 1 Pet. 2. 2. As new born Babes desire the sincere milk of the Word that ye may grow thereby Every life hath food convenient for it It is our weapon in temptation Ephes. 6. 17. And take the helmet of salvation and the sword of the Spirit which is the word of God To be read by all in this spiritual warfare they are all engaged in It is Gods testament therefore should be viewed by his Children the Epistle of the Creator to his Creatures therefore to be read by them to whom it is sent Gods Letter must not be intercepted upon all these reasons There is enough to make wise the simple in Scriptures But is there nothing difficult in Scriptures Answ. Yes to subdue the pride of mans wit to quicken us to wait and depend upon him for knowledge to prevent contempt to exercise our industry and diligence and to fasten truths on our minds There is some difficulty but not such difficulty as that the people neither can nor ought to read them with profit which is the dispute between us and Papists There is no difficulty but what is conquerable by that Grace that God ordinarily dispenseth and the means of explaining or applying not a whole loaf but a dimensum his share for it distributes to every man his portion Use 1. For the confutation of them that forbid the simple the use of the word The Papists say Gods Word is dark and hard to be understood therefore they lock it up from the people in an unknown tongue as if none could profit by it but the learned sort Yea many among us are ready to say What should simple men do with Scripture and think all the confusions and troubles of the world come from giving people this liberty Answ. Though in the word there are mysteries to exercise the greatest Wits yet there are plain truths to edifie the simple This Text is a notable proof against them It is good to have a Text against every errour of theirs They are injurious to God as if he had revealed his mind so darkly or his word that it were so doubtful and harmful that there were danger in reading it injurious to the Scriptures while they tax them with obscurity injurious to the people of God while they despise those whom the Lord inviteth with their Pharisaical pride Iohn 7. 49. But this people who know not the Law are cursed hinder them of their comfort The simple have souls to save therefore have need to see with their own eyes to consider Gods Charter They pretend they do it in mercy to the people lest by their mistakes they should ruine themselves and introduce confusion into the world They should as well say All must be starved and deny meat and drink because some surfeit But certainly they do it for their own interest they have false Wares to vend and to keep the people from discovering the errours they impose upon them they would conceal the Scriptures from them Ignorance is a friend to the Devils Kingdom The blind go as they are led They are afraid of the Scriptures as a Thief of a Candle or the light which would discover his villany and hinder his design Iohn 3. 20. Use 2. Of encouragement to poor Christians that have a sense of weakness Before Plato's School was written Let none but the learned come in hither but Christ inviteth the simple that none might be discouraged he speaketh to all sorts Prov. 8. 4 5. Unto you O men I call and my voice is to the sons of men O ye simple understand wisdom and ye fools be of an understanding heart That which is spoken to all is thought to be spoken for none Christ speaketh to men under their several distinctions noble base young or old rich or poor If any earthly profit be offered to any that will take it who will exempt themselves None are so modest But in spiritual things persons are more stupid Let none be discouraged by weakness of parts all are invited to learn and here they may be taught of any capacity Oh! but how many will say I am so weak of understanding that I shall make no work of such deep mysteries as are contained in the Scriptures Answ. 1. Many times this objection cometh from a sluggish heart to ease themselves of the trouble of a duty as meditation or prayer they pretend weakness they would have a rule that would make knowledge 2. If it be serious God is able to interpret his own Book unto thee He must indeed open the door or we cannot get into the knowledge of truths there If you had better parts you would be but groping about the door He that hath not the right Key is as far from entring the
to you as bodily refreshment to a weary panting Traveller or water to one that is in a great thirst This is that the heart mindeth most studieth most remembreth most that you never have enough of it and are longing for more If there be such an affection it is a good sign for sensitive stirring is not so great an evidence as a setled constitution of Spirit 3. These holy desires as they have something of burthen so something of pleasure in them Though the absence of the thing desired be a trouble yet the exercise of holy desire is a pleasure to us because it is an act of love the more our hearts are enlarged in them the greater it is even before satisfaction While we are hungring and thirsting we are blessed It is a blessed thing to be a Desirer Matth. 5. 6. Blessed are those that hunger and thirst after righteousness for they shall be filled 3. This is a desire which God will satisfie Psal. 81. 10. Open thy mouth wide and I will fill it Isai. 44. 3. I will pour water upon him that is thirsty and floods upon the dry ground This insatiate thirst of Grace and comfort shall be satisfied Iohn 7. 37 38. In the last day the great day of the feast Iesus stood and cryed saying If any man thirst let him come unto me and drink He that believeth on me as the Scripture saith out of his Belly shall flow Rivers of living water The soul is prepared by it for fruition Isai. 55. 1. Hoe every one that thirsteth come ye to the waters and he that hath no money come ye buy and eat yea come buy wine and milk without money and without price If we would get it First We must get a new heart which is the soul of these desires and is Gods promised gift in the Covenant Ezek. 36. 26. A new heart will I give you and a new Spirit will I put within you and I will take away the stony heart out of your flesh and I will give you a heart of flesh Secondly Mortifie and moderate your affections to the World and worldly things and meddle sparingly with the comforts thereof otherwise your hearts will be apt immoderately to leak out after them to the interruption of the spiritual life SERMON CXLV PSAL. CXIX VER 132. Look thou upon me and be merciful unto me as thou usest to do to those that love thy name THE Prophet having praised the Word and expressed his affection to it presents his Petition to God for a favourable look from him upon the account of his Grace and mercy according to the manner and law of his dispensations towards others of his people They that love the word may with the like confidence expect the Grace of God Observe in the Words I. The Petition or favour asked Look thou upon me II. The ground of asking or the cause of that favour And be merciful unto me III. The terms according to which it is dispensed As thou usest to do secundum judicium according to the Law or according to thy custome towards those that love thy Name IV. The description of Gods people They love his name These are the especial objects of Grace and Favour I shall explain the words as I go over the several Branches I. I begin with the Petition Look thou upon me The Septuagint reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Other Translations Aspice me or respice me Ainsworth Turn thy face unto me Psal. 26. 16. Turn thou unto me and have mercy upon me for I am desolate and afflicted God seemeth now and then to turn away from his people in their distresses to turn the back upon them and not the face as it is Ier. 18. 17. I will scatter them as with an East-wind before the enemy I will shew them the back and not the face in the day of their calamity They had dealt so first with God Ier. 2. 17. Hast thou not procured this unto thy self in that thou hast forsaken the Lord thy God when he led thee by the way So David God might have seemed to have turned the back upon him Our Translation cometh to the same effect Look upon me Gods looking implyeth two things viz. His Favour and his Providence First His Favour as Isai. 66. 2. To this man will I look that is of a contrite heart that is I will be gracious unto him smile upon him give him evidences of my love Secondly His Providence The Providence of God is usually set forth by his eye Prov. 12. 3. The eyes of the Lord are in every place beholding the evil and the good Now God hath a double eye an avenging eye and a gracious eye The avenging eye Amos 9. 4. I will set mine eyes upon them for evil and not for good The other 2 Chr. 16. 9. The eyes of the Lord run to and fro throughout the whole Earth to shew himself strong in the behalf of them whose heart is perfect towards him Accordingly this act of looking is either First With a revengeful eye So upon their enemies 1 Chron. 12. 17. The God of our fathers look thereon and rebuke it 2 Chron. 24. 22. The Lord look thereon and requite it said Zachary the Son of Iehojadah the Priest This is the look of anger But Secondly There is the look of love and benign Aspect as Astrologers speak So Exod. 3. 7. I have surely seen the affliction of iny people which are in Egypt and have heard their cry by reason of their task-masters for I know their sorrows And Lam. 3. 50. Till the Lord look down and behold from heaven So doth he beg here that God would look upon him with a gracious eye In this gracious Aspect two things are notable viz. His observation and his compassion First His observation He taketh notice of their condition and oppressed innocency Neh. 1. 6. Let thine ear now be attentive and thine eyes open that thou mayest hear the prayer of thy servant which I pray before thee now day and night What have eyes to do with hearing To behold their pitiful and desolate condition So 2 Sam. 16. 12. It may be that the Lord will look upon mine affliction and that the Lord will requite me good for his cursing this day Secondly His compassion God doth take to heart the distresses of his people and hath a tender pity and compassion over them Psal. 25. 18. Look upon mine affliction and my pain He doth not only take notice of but take to heart their sorrows as appeareth by some gracious effect and deliverance wrought for them So looking implieth both his affection and actual Providence for them Doctr. The Children of God apprehend it as a great favour if he will but look upon them So saith David Look thou upon me Which request expresseth his modesty one short glimpse of Gods favour a look of kindness would be a great matter to him in this vale of tears A look is welcome to a broken and
of the law it is no more of promise but God gave it to Abraham by promise The Commands and Promises were not commensurate There was not a promise in that Covenant for every command of the Law of Nature but in the Gospel God promiseth what he requireth In the Covenant of Works Justice is the Rule of Gods dealing for though he entred into that Covenant and promised a reward out of Grace yet being entred into it Justice holdeth the Ballance and weigheth the works of men and giveth to every man according to his works what is due to him Rom. 2. 6 7 8. Who will render to every man according to his deeds to them who by patient continuance in well-doing seek for life and glory and immortality eternal life But unto them that are contentious and do not obey the truth but obey unrighteousness indignation and wrath c. But the rule of Gods dealing in the new Covenant is grace The Covenant of works was more independent on God and grace without man and more dependent on man and grace within himself In it man was left to stand by his own strength to be justified upon his own righteousness God having furnished him with a stock at first or a sufficiency of power to keep that Covenant But the Covenant of grace findeth us without strength therefore we are kept in dependance upon another Psal. 89. 13. I have laid help upon one that is mighty And Phil. 4. 13. I can do all things through Christ which strengtheneth me Man was to keep the first Covenant but here in effect the Covenant keepeth us 1 Pet. 1. 5. Who are kept by the power of God through faith unto salvation Jer. 32. 40. And I will make an everlasting Covenant with them that I will not turn away from them to do them good but I will put my fear in their hearts that they shall not depart from me Thirdly In the terms Unsinning obedience is the Condition of the Covenant of works The Covenant of works is wholly made void and the promise thereof of none effect by any one sin without any hope of cure or remedy Once a Sinner and for ever miserable as the Angels for one sin were thrown down from Heaven and reserved in Chains of darkness unto the judgment of the great day Jude 6. It admitteth of no such thing as repentance neither doth it offer any provision for such it speaketh much to the whole nothing to the sick it maketh a promise to the righteous but none to Sinners But the Covenant of grace is otherwise Matth. 9. 13. I will have mercy and not sacrifice for I am not come to call the righteous but sinners to repentance Acts 5. 31. Him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel and forgiveness of sins Every failing doth not make void the Covenant no not every grosser fault Psal. 89. 33 34. Nevertheless my loving kindness I will not utterly take from him nor suffer my faithfulness to fail My Covenant will I not break nor alter the thing that is gone out of my lips The first Covenant is an uncomfortable Covenant to a Sinner and can be only comfortable to a perfect righteous person for in case of the least failing it speaketh nothing but wrath and the curse But the Covenant of Grace is comfortable to Sinners it offereth pardon to them As to the first Covenant it is impossible to be fulfilled by man in the state of corruption Rom. 8. 3. What the Law could not do in that it was weak through the flesh Since the day that Adam fell never did nor could any man fulfil this Covenant Well then the demands of this Covenant cannot be satisfied without a continuation in all things written therein in height of exactness and perfection But the Gospel admits of a sincere uniform obedience as perfect 2 Cor. 8. 12. But if there be first a willing mind it is accepted according to that a man hath and not according to that he hath not There is a merciful lenity as to acceptance though the Rule is as strict Mal. 3. 17. And they shall be mine saith the Lord of Hosts in the day when I make up my Iewels and I will spare them as a man spareth his own Son that serveth him Use 1. Then enter into this Covenant You have no benefit by it till you personally enter into the Bond of it The Covenant of works was made with man generally universally considered with Adam as a publick person representing all his Posterity but the Covenant of Grace is made with man particularly and personally considered and his consent is expresly required or else it can convey no benefit to us That was a Law and so did bind whether man did consent or no. This is a priviledge Christ draweth to consent to him doth not force us against our will Iohn 1. 12. But as many as received him to them gave he power to become the sons of God even to them that believe on his name Will you owne him as the Son of God and Redeemer of the World Every man must consent for himself The effects of the first Covenant are uncomfortable for the present the spirit of bondage Heb. 2. 15. And deliver them who through fear of death were all their life time subject to bondage But dreadful hereafter Iames 2. 13. He shall have Iudgment without mercy When none to mediate for them they have to do with Justice strict Justice The least sin is enough to ruine you it will pass by no transgression remit no part of your punishment it will have satisfaction to the utmost farthing admits of no pardon no Advocate regardeth no tears What Justice can give you that you may look for If Justice speak no good promise no good you are to look for none for Justice doth all in the Covenant under which you stand Psal. 130. 3. If thou Lord shouldest mark iniquities O Lord who shall stand What you may claim as a due Debt that you may look for that Covenant gives no gift Oh then give the hand to the Lord. 2 Chron. 30. 8. But be ye not stiff-necked as your fathers were but yield your selves to the Lord and enter into his sanctuary which he hath sanctified for ever and serve the Lord your God Receive Gods condition Acts 9. 6. Lord what wilt thou have me to do You have not leave to chuse and refuse Use 2. Let us bless God and admire his grace in bringing about this new Covenant 1. Man irreparably had broken the first Covenant fallen from his state of life so that all the world is lost under guilt and a curse Rom. 3. 19. That every mouth may be stopped and all the world may become guilty before God 2. Upon this fundamental breach the Lord was acquitted and absolved from the promise of life in this way of works for man could never stand in that Court Rom. 8.
3. For what the Law could not do in that it was weak through the flesh c. Then 3. God taking occasion by this miserable estate opened a door of hope by Christ 2 Cor. 5. 19. God was in Christ reconciling the world unto himself not imputing their trespasses unto them God hath set up a new Court of righteousness and life where sinners may appear where Grace taketh the Throne and the Judge is Christ and the Gospel the Rule and Faith and sincere obedience accepted 4. The Lord giveth notice to fallen man and sendeth him word That if he will come to this Court and put himself under the Laws thereof he shall be delivered from the Curse Luke 1. 77 78 79. To give knowledge of salvation to his people by the remission of their sins Through the tender mercies of our God whereby the day-spring from on high hath visited us to give light to them that sit in darkness and in the shadow of death to guide their feet into the way of peace 5. Because men are backward he hunteth and pursueth them by the Curse of the Law and the sense men have of it to take Sanctuary at his grace Heb. 6. 18. That by two immutable things in which it was impossible for God to lye we might have a strong consolation who have fled for refuge to lay hold upon the hope set before us 6. When a poor Creature cometh he receiveth him graciously Ier. 3. 12 13. Return thou backsliding Israel saith the Lord and I will not cause mine anger to fall upon you for I am merciful saith the Lord and I will not keep anger for ever Only acknowledge thine iniquity that thou hast transgressed against the Lord thy God 1 Iohn 1. 9. If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness If he had not set up another Court of righteousness no tears no repentance could have helped us there had been no help that way Now he is willing to receive you he standeth with his arms open From first to last he dealeth with us upon terms of Grace II. Judgment is put for manner and custome or course Gen. 40. 13. Thou shalt deliver Pharaoh his Cup after the former manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Iosh. 6. 15. They compassed the City after the same manner The same word again 1 Sam. 2. 13. The Priests custom with the people was c. 1 Sam. 8. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This will be the manner of the King that shall reign over you 1 Sam. 27. 11. So did David and so will be his manner So in other places Doctr. I. That it is Gods constant method to encourgae all those that serve him by shewing to them all manner of expressions of favour and mercy The Proposition is often expressed in Scripture Psal. 25. 10. All the paths of the Lord are mercy and truth unto such as keep his Covenant and his Testimonies Psal. 84. 11. For the Lord God is a Sun and a Shield the Lord will give grace and glory no good thing will he withhold from them that walk uprightly Psal. 34. 10. The young Lions do lack and suffer hunger but they that seek the Lord shall not want any good thing David presumeth it Psal. 23. 6. Surely goodness and mercy shall follow me all the days of my life And many other places But it seemeth to be contradicted by sense They that love God most are most calamitous and have many afflictions Answ. 1. These belong to Gods Covenant and are expressions of his good will and faithfulness Psal. 119. 75. I know Lord that thy judgments are right and that thou in faithfulness hast afflicted me God were not faithful nor merciful if he did not now and then take the Rod in hand our need our good requireth it Heb. 12. 10. For they verily for a few days chastened us after their own pleasure but he for our profit that we might be partakers of his holiness Discipline is necessary for a Child as food Winter as necessary as Summer rainy Days as fair Days to curb the wantonness of the Flesh and to withdraw the fuel of our Lusts. 2. He useth to shew mercy to people in their afflictions to cause light to rise to them in darkness 2 Cor. 1. 5. For as the sufferings of Christ abound in us so our consolation also aboundeth by Christ. We are not capable of taking in spiritual comforts till we are separated from the dregs of worldly affections 3. God will sanctifie afflictions Rom. 8. 28. All things shall work together for good to them that love God And he will finally deliver when the Season calleth for it 1 Cor. 10. 13. There hath no temptation taken you but such as is common to man but God is faithful who will not suffer you to be tempted above what you are able but will with the temptation also make a way to escape that you may be able to bear it But he dealeth more hardly with them than others he doth not punish the gross iniquities of his Adversaries when the lesser failings of his people are severely chastised Answ. It is meet Iudgment should begin at the house of God 1 Pet. 4. 17. That it may be known God doth not favour any in their sins Amos 3. 2. You only have I known of all the Families of the Earth therefore will I punish you for all your iniquities Their sins though small have more aggravations being committed against clearest light dearest love Ezra 9. 13. And after all that is come upon us for our evil deeds should we again break thy Commandments Isai. 26. 10. Let favour be shewed to the wicked yet will he not learn righteousness God is jealous over his people and careful to have them reclaimed from every evil course 1 Cor. 11. 32. But when we are judged we are chastened of the Lord that we should not be condemned with the world In the bitterness of the Rod God discovereth the vileness of their sin for he will reclaim them when he suffereth others to walk in their own way 4. His enemies shall in time taste the Dregs of that Cup whereof his own people tast a little Psal. 75. 8. For in the hand of the Lord there is a Cup the Wine is red it is full of mixture he poureth out of the same but the dregs thereof all the wicked of the Earth shall wring them out and drink them Jer. 25. 29. For lo I begin to bring evil on this City that is called by my name and shall ye be utterly unpunished Ye shall not be unpunished for I will call for a sword upon all the inhabitants of the earth saith the Lord of Hosts They shall have the bottom 5. In the mean time Gods people have his love their sins are pardoned they are admitted into communion with him and Gods mercy and favour to his people must not be judged by temporal accidents
the Text the words run thus Look upon me and be merciful unto me as thou usest to do unto those that love thy name and what then Order my steps in thy word O this is to do good to us as he useth to do good to them that fear his name Mark some have only Providence and natural Conscience there are others that have the Word and have an enlightened Conscience that plead Gods interest in them but there are others are honoured so far that they are his people that have not only his Word but Spirit to enforce his Word upon their hearts How did Christ declare his love to his people Iohn 15. 15. I call you friends for all things that I have heard of my father I have made known unto you There 's Gods love declared when he shews us his whole will when he doth guide us in all his ways this is the favour of his people Psal. 25. 14. The secret of the Lord is with them that fear him and he will shew them his Covenant There 's the great priviledge that God vouchsafes to his peculiar people they know the mind of God more than others do and in all doubtful debates and uncertain Controversies they are not left in the dark Mark 4. 11. Unto you it is given to know the mystery of the Kingdom of God David surely found such direction to be a very special blessing Again another Argument from the Text that this must needs be a very great blessing partly because it helpeth us in our way to true happiness I gather that from the word steps for all motion hath a term to which it tends and every Journey hath its period Now whither doth the path of the Word lead us but to God and to the everlasting enjoyment of him O here they have an infallible direction that they cannot miscarry in so great an affair as this is as the getting home to God! Surely that 's a great blessing I remember David saith Psal. 73. 24. Thou shalt guide me by thy counsel and afterwards receive me unto Glory They that wait upon Gods direction are sure to be received into his heavenly Glory their steps are directed for the present and they may be confident that at length they shall get home to God for God will accept of what he hath ordered You are sure God will take pleasure in you when you walk according to his direction So you see the need from the value of this blessing 5. Consideration That the Children of God are sensible of their need of it that they cannot chuse but pray for it I take this from the very form of the Words Lord order my steps It is a prayer from the man of God They seek it humbly and earnestly therefore they shall find it They that make their bosome their Oracle and wit their Councellor God is disengaged from being their Guide they need him not but the snares they run into will soon shew how much they need him But the Children of God need him therefore they shall find it Prov. 3. 6. In all thy ways acknowledge him and he shall direct thy paths You should ever go to God for the direction of your way then God will not disappoint you nor defeat your expectations Psal. 85. 13. Righteousness shall go before him and shall set us in the way of his steps Sometimes we wander turn aside and walk out of the right way at other times we fall and stumble in the right way but the Lord will set us in the paths of his steps Use. To press us to seek this great priviledge of God beg of the Lord continually to order your steps according to his Word Alas evil may surprize you before you are aware Little did David think danger was so near him when he walked upon his Tarrace He gave leave to his eye to wander and his eye fired his heart Every morning be with God about this business Psal. 5. 3. O Lord in the morning will I direct my prayer unto thee and will look up You need not only protection against dangers but direction against evils and snares As we seek for protection in the night so in the morning prayer is for the direction of the day Nay we need not go to God in the morning but all the day long Psal. 25. 5. On thee do I wait all the day Beg of him that you may not miscarry but carry your selves humbly and prudently and may do nothing that is contrary to the will of God and his Grace but that the Lord would support and guide you continually There is one Argument that may mightily encourage you in praying Consider your Covenant interest in God doth establish this blessing as the Saints always plead the relation Psal. 25. 5. Lead me in thy truth and teach me for thou art the God of my salvation Psal. 143. 10. Teach me to do thy will for thou art my God Psal. 48. 14. For this God is our God for ever and ever he will be our Guide even unto death To be a God to any is to be a Guide for to a people in Covenant God makes over his whole self Now in God there are considerable these three great Attributes his Wisdom Power and Goodness Look as God by virtue of his Power is alsufficient against all dangers and by virtue of his Goodness is a fountain of everlasting happiness so also by his Wisdom is a fountain of all goodness to guide and direct us Now as God hath engaged all his goodness to make us as happy as heart can wish and his power to defend and maintain us so all his Wisdom to guide and direct us SERMON CXLVIII PSAL. CXIX VER 133. And let not any iniquity have dominion over me FOR the second Branch of the Prayer I observe Doctr. 2. That the dominion of sin is a great evil and ought earnestly to be deprecated even by the Children of God I. What is the dominion of sin II. That it is a great evil III. Why the Saints should deprecate this evil 1. What is the dominion of sin It may be known by some distinctions 1. There 's a dominion of sin that is gross and sensible and a dominion of sin that is more secret and close First More gross and sensible For though sin do reign in every one by nature yet this dominion more sensibly appears in some than in others who are given up to be visibly under the dominon of sin as the just fruit of their voluntary living under that yoke and usually these are set forth as a warning to the rest of the world God hangs them up in Chains of darkness in the sight of men as an instance of this woful slavery that every man that seeth them and are acquainted with their course of life may say without breach of Charity There goes one that declares himself to be a servant of sin This is either to sin in general or to some particular sin
of sin If sin but make a motion it is a match presently If ambition bid Absolom rise up against his Father then he will trouble all the Kingdome it will hurry him to run his Father down if envy bid Cain kill his Brother Abel he will not stick at it if covetousness bid Achan take a bribe of that which was devoted to the flames and must be offered as a burnt-Offering to God yet Achan obeys his covetousness if adultery bids Ioseph's Mistress tempt her servant presently she yields So when a sinner yields and is led away like a Fool to the correction of the Stocks Meadow-Ground may in a great Flood be drowned but Marish-Ground is overflown by every return of the Tide so they cannot cease to sin every temptation carries them away When men are impatient of reproof when they have a privy sore they cannot endure should be touched if a man speak to them any thing to help them on to interpret their condition Herod must not have his Herodias touched though he heard Iohn the Baptist gladly in many things Or when men set up a toleration and Court of faculties in their hearts and they will have a dispensation if God will be contented with obedience in some things they will dispense with other things pardon for some sins but not break them off have an indulgence that they may continue in them or in vain practices This shews the reign of sin SERMON CXLIX PSAL. CXIX VER 134. Deliver me from the oppression of man so will I keep thy Precepts IN the former Verse the man of God had begged Grace with respect to internal enemies to the bosome enemy the flesh that no sin might have dominion over him now he beggeth deliverance from external enemies The Saints are not only exercised with their own corruptions but the malice of wicked men We have to do both with sin and Sinners with temptations and persecutions and therefore he desireth first to be kept from sin and after that from danger and trouble first from the dominion of sin and then from the oppression of Sinners both are a trouble to us they were a trouble to David and God can and will in time give us deliverance from both Deliver me from the oppression of man c. In the Text we have 1. A Prayer for mercy 2. A resolution vow and promise of Duty The one is inferred out of the other So will I keep thy precepts 1. A Prayer for mercy Deliver me from the oppression of man In the Hebrew 'tis From the oppression of Adam the name of the first Father for the posterity This term is put either by way of distinction aggravation or diminution First Man by way of distinction There is the oppression and tyranny of the Devil and sin but the Psalmist doth not mean that now Hominum non Daemonum saith Hugo Secondly Man by way of aggravation Homo homini Lupus no Creatures so ravenous and destructive to one another as man 'T is a shame that one man should oppress another Beasts do not usually devour those of the same kind but usually a mans enemies are those of his own houshold Matth. 10. 36. The nearer we are in Bonds of allyance the greater the hatred We are of the same stock and reason should tell every one of us that we should do as we would be done to Nay we are of the same Religion Eodem sanguine Christi glutinati We are cemented together by the blood of Christ which obliges to more brotherly kindness and if we differ in a few things to be sure we have Cords of allyance and relations enough to love one another more than we do But for all this there is the oppression of man Thirdly Man by way of diminution And to lessen the fear of this evil this term Adam is given them to shew their weakness in comparison of God thou art God but they that are so ready and forward to oppress and injure us are but men thou canst easily over-rule their power and break the yoke I think this Consideration chiefest because of other places Psal. 10. 18. Thou wilt judge the fatherless and the oppressed that the man of the earth may no more oppress The Oppressors are but men of the earth a piece of red Clay Earth in his composition Earth in his dissolution frail men that must within a while be laid in the Dust. But 't is more emphatically expressed Isai. 51. 12 13. Who art thou that thou shouldest be afraid of a man that shall dye and of the son of man that shall be made as grass and forgettest the Lord thy Maker which hath stretched forth the Heavens and laid the foundations of the Earth and hast feared continually every day because of the fury of the Oppressour as if he were ready to destroy And where is now the rage of the Oppressour When thou hast the Immortal and Almighty God to be thy Protector and Saviour shouldest thou be afraid of a weak mortal man that is but Adam a little enlivened Dust within a little while he and all his fury is over and gone 2. The promise of Duty I will keep thy precepts Which is a constant observation of all Gods Commandments if God would interpose for his rescue But did David do well to suspend his obedience upon so uncertain a condition I answer No we must of whom shall I be afraid We can set God against the Creature and thâ—… will quell our fears of them When we set our selves against them our interest against theirs we may see Cause to fear but set God against them and engage him and you have no cause to fear Then Secondly For grief and sorrow It cloggeth the heart and stayeth the Wheels so that we drive on heavily in the spiritual life Worldly sorrow worketh death 2 Cor. 7. 10. It brings on deadness and hardness of heart and quencheth all our vigour Prov. 15. 13. By sorrow of heart the Spirit is broken A dead and heavy heart doth little to the purpose for God Now how shall we get rid of this The Cure is by prayer for vent giveth ease to all our passions Phil. 4. 6. Be careful for nothing but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God As when Wind is gotten into the Caverns of the Earth it causeth terrible Convulsions and Earthquakes till it get a vent so the mind is eased when we can pour out our care into the bosome of God and wait till deliverance cometh from above Prayer sheweth there is some life in our affairs that our right for the present is not dead but sleeps there is a God in Heaven that heareth our groans and is sensible of our sorrows and then we may say Psal. 42. 5. Why art thou cast down O my soul and why art thou disquieted within me Hope thou in God for I shall yet praise him c. Prayer is the old refuge of the
carried out with greater indignation than sorrow Sin and they have not been so much acquainted Others that know how cunning this Strumpet is to insinuate and entice the soul pity those that are deceived with its inticing blandishments Certainly men that profess Religion and do not observe their own hearts or else have lived in a more equitable course of honesty without any sensible change are not touched with such tenderness But they that once come to remember how obstinate they were in prejudices against the ways of God how securely they walked in a way of sin without any sense of Gods displeasure or serious thoughts of the bitter fruit of it now God hath plucked them as Brands out of the burning they would fain save others also that are Heirs of the same promise The High Priests under the Law were taken from among men Heb. 5. 2. that they might have more compassion so the Lord multiplies these instances of Grace that they might have more compassion towards others They that have felt the terrours of the Lord and know the wounds and bruises of a troubled Conscience are more affective in perswading more compassionate in mourning for others 2 Cor. 5. 7. 5. Observation There must be not only a constant disposition to mourn over the sins of others but upon some more than ordinary occasions it must with much seriousness be exercised and set awork It is said of Lot 2 Pet. 2. 8. He vexed his righteous soul in seeing their filthiness with his eyes and hearing their blasphemies with his ears these were continual torments to him he could go no where but he heard or saw something that was matter of grief to him That 's a sad Prognostick of an approaching Judgment when a Country is so bad that it is made as it were a prison to a godly man Daily a Christian hath his occasions of sorrow How can we walk the Streets with dry eyes when we here shall see a reeling Drunkard there hear a prophane Swearer rending and tearing the sacred name of God in pieces a filthy Speaker Theaters and the Devils Temples crouded with such a multitude of people that men may learn more how to please the flesh and hate godliness and feast their ears with filthy talk to see people so mad against God and ready to cast off the yoke of Christ every where this occasions matter of grief and mourning before the Lord. But besides this there must be solemn exercises when our eyes must gush out with tears and we must open the Flood-gates We must wish as Ier. 9. 1. Oh that my head were waters and mine eyes a fountain of tears that I might weep day and night for the slain of the daughter of my people There are certain times when this is necessary as times of great sin and of Judgment felt or feared First Of great sin for then things begin to draw to a Judgment As for instance First When outward gross sins are frequently committed such as are against the light of Nature Hos. 4. 1 2. The Lord hath a controversie with the inhabitants of the land because there is no truth no mercy no knowledge of God in the land By swearing and lying and killing and stealing and committing adultery they break out and blood toucheth blood c. Gods severity is last mentioned wherein men bewray their high presumption in prophaning the name of God and violating his Commands without any the least appearance of profit and advantage Lying and falshood a sin inconsistent with humane Society God who is the God of truth and the Patron of it cannot endure it So the lives Goods Chastity of men to be abused this God cannot bear with Whoremongers and Adulterers God will judge God doth not contend usually for lesser faults or ordinary infirmities but gross sins by way of omission or commission Secondly These sins are the more odious and do provoke God when universal Isai. 1. 5 6. The whole head is sick and the whole heart is faint from the sole of the foot even to the head there is no soundness in it c. Though there be a few secret Mourners yet when the contagion becometh general and riseth to an head the Lord will take no notice of them as to the keeping off a common Judgment Ezek. 9. 4 5. And the Lord said unto him Go through the midst of the City through the midst of Ierusalem and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof And to the others he said in my hearing Go ye after them through the City and smite let not your eye spare neither have ye pity And Ezek. 14. 14. Though these three men Noah Daniel and Iob were in it they should deliver but their own souls by their righteousness saith the Lord God And Ier. 15. 1. Then said the Lord unto me Though Moses and Samuel stood before me yet my mind could not be towards this people Cast them out of my sight and let them go forth Yet the Sentence against Sodom was revocable if but ten righteous persons could be found in it Gen. 18. 32. Nay a larger offer concerning Ierusalem larger than that which God made to Sodom If but a man Ier. 5. 1. Run ye to and fro through the streets of Ierusalem and see now and know and seek in the broad places thereof if ye can find a man if there be any that executeth judgment that seeketh the truth and I will pardon it Though Ierusalem were a City larger and more populous than Sodom and other Cities When the whole body of a people grows monstrous in sin If a ruling party be sound though the body be corrupt and vitious that iniquity be not established by a Law or countenanced by them or if the ruling party be corrupt and vitious yet if the Body of the people or a considerable number be serious and holy and mourn in secret for the sins of the times God may spare a land But when all Flesh have corrupted their ways then the Flood comes Thirdly When resolute and incorrigible Resolute we have and we will Ier. 44. 16 17. As for the word that thou hast spoken unto us in the name of the Lord we will not hearken unto thee but we will certainly do whatsoever thing goeth forth out of our own mouth to burn incense unto the Queen of Heaven and to pour out drink-offerings unto her as we have done we and our Fathers And incorrigible Ier. 5. 3. They have refused to receive correction they have made their faces harder than a rock they have refused to return Fourthly When bold in sinning Isai. 3. 9. The shew of their countenance doth witness against them and they declare their sin as Sodom they hide it not When men commit sin without shame or fear break over all banks of love moderation or civility Secondly In respect of Judgments felt or feared When the
I had been a brand fit for the burning Secondly Take heed of sensuality Hos. 4. 12. My people ask counsel of their Stocks and their Staff declareth unto them for the spirit of whoredome hath caused them to err and they have gone a whoring from under their God It taketh away the heart the tenderness and softness no one thing doth more brawn the spirit To be given to uncleanness past feeling Ephes. 4. 18. Having the understanding darkened being alienated from the life of God through the ignorance that is in them because of the blindness of their hearts Thirdly Beg the assistance of Gods Spirit he can smite the Rock and make waters gush out That thou may'st not be discouraged look upon Precedents in Scripture the tender hearts of Gods people there the Spirit of God wrought them to this frame Cry O arm of the Lord put on strength as in the ancient days God hath promised it Zach. 12. 10. I will pour upon the house of David and upon the inhabitants of Ierusalem the spirit of grace and of supplications and they shall look upon me whom they have pierced and they shall mourn for him as one mourneth for his only son c. And then it follows And the Land shall mourn every Family apart c. SERMON CLIII PSAL. CXIX VER 137. Righteous art thou O Lord and upright are thy Iudgments THIS Psalm is spent in commendation of the Word of God The man of God sometimes commends it for its efficacy sometimes for its sureness and certainty and at other times for its sweetness In this Octonary or Portion the Word of God is commended for its righteousness David was troubled with sore grief for the wickedness of his enemies yea tempted greatly to impatiency and distrust by looking upon their prosperous estate for if you consult with the Context you shall find this was spoken in a time of defection when Rivers of tears ran down his eyes because men kept not the Law of God When carnal men pass their time in joy and the Godly in tears it is good then to meditate of Gods righteousness So does David when they were making void Gods Law he was in deep sorrow and tears It is good so to do that we may humble our selves under his mighty hand and compose our soul to patience and a quiet submission and with hope to wait upon God in the midst of wrongs and injuries Simo Caltu telleth us That the Emperor Mauritius used these Words when he saw all his Children slain before his face and himself ready to be slain after them by Phocas The Historian tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he did in the presence of all meekly submit to this great and heavy calamity crying out Righteous art thou O Lord and upright are thy Iudgments In the words the man of God reasons ab efficiente ad effectum à Legislatore ad Leges from the property of God to the Laws that he hath given us God being essentially righteous and perfectly righteous yea righteousness it self nothing contrary to Justice can proceed from him no iniquity from equity it self nor injustice from justice it self Gods Law all his dispensations that proceed from him are as himself is Therefore in the Text you have two things 1. What God is Thou art righteous O Lord. 2. What his Word and Works are Upright are thy Iudgments The Word Misphatim Judgments implies both both the rule and his Providential dispensations according to that rule In Gods Word there 's a Judicial Sentence concerning our thoughts words and works therefore his Law is called Judgments It is the Judgment of the great God concerning the actions of men and then the effect thereof when his Sentence takes place The Points are three I. That God is a righteous God II. That this righteous and holy God hath given a rule of Equity and Justice to his Creature III. That all the dispensations that proceed from him according to that Rule are all exactly righteous I. That God is a righteous God Here I shall shew 1. What is the righteousness of God 2. Prove that God is righteous 1. What it is Amongst men there 's a general and a particular Justice The general Justice is that whereby we carry our selves conformable to the rule of Religion 1 Pet. 2. 24. called there living unto righteousness And the particular Justice is that whereby we give every man his due so it is taken Tit. 2. 12. That we should live soberly righteously and godlily Godliness is that Grace which enclines us to give God his portion and sobriety is that Grace which helps us to govern our selves and righteousness that Grace whereby we give our Neighbour his due First Justice is sometimes put for the whole rectitude and perfection of the Divine Nature When God acts becoming such a pure holy and infinite Being and so God cannot do any thing that is against the perfection of his Nature he cannot deny himself 2 Tim. 2. 13. He will not give his Glory to another Isai. 42. 8. He cannot be indifferent to good and evil he will not damn and punish an innocent Creature there is a condecency in all his actions to the perfection of his Nature Secondly There 's a particular Justice with respect to his dealings with the Creature especially man And before I come to open that I must tell you That God must be considered under a twofold relation First As absolute Lord. Secondly As Governour and Judg of the World First As absolute Lord and so his Justice is nothing but the absolute and free motion of his own will concerning the estate of all Creatures In this respect God is wholly arbitrary and hath no other rule but his own will he doth not will things because they are just but therefore they are just because God wills them For 1. He hath a right of making and framing any thing as he willeth in any manner as it pleaseth him as a Potter hath power over his Clay to form what Vessel he pleaseth either of honour or dishonour Rom. 9. 21. and Ier. 18. 6. As the Clay is in the Potters hand so are ye in mine hand O house of Israel He hath not only might and power but full right to dispose of the Creature according to his own pleasure As he sustaineth the person of a Lord he doth what is agreeable to his free and sovereign will As the good man of the house pleaded Matth. 20. 15. Is it not lawful for me to do what I will with mine own so God as absolute Lord and Sovereign may do as he pleaseth Nothing before it had a Being had a right to dispose of it self Neither did God make it what it was by the necessity of Nature nor by the command counsel or will of any Superior or the direction of any Coadjutor neither is there any to whom he should render an account of his work but merely produceth things by the act of his own will
Heaven and happiness when we have served him faithfully and patiently continued in well-doing You know the Apostle distinguisheth that there is a reward according to debt and a reward according to Grace Rom. 4. 4. Though it be righteous with God to give the reward yet he gives it not out of debt or for any condignity of worth but he gives it out of Grace And so all the comforts we have from obedience are said to come from the righteousness of God Even the pardon of sin which is one of the freest acts of God and wherein he discovers most of his mercy 1 Iohn 1. 9. He is faithful and just to forgive us our sins It is not faithful and gracious but just And so for the eternal reward in 2 Thess. 1. 6 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a just or righteous thing with God to recompence tribulation to them that trouble you I you think it is just with God to punish evil but is it a righteous thing that he should reward our obedience Read on And to you who are troubled rest with us when the Lord Iesus shall be revealed from heaven c. God in righteousness is bound by his own promise to give this reward Heb. 6. 10. God is not unrighteous to forget your work and labour of love How is Gods righteousness engaged Partly by Christ Christ having given satisfaction equivalent to the offence and wrong to his Majesty and having interposed an everlasting merit it is just with God to forgive the sin as it is just for the Creditor to forgive the debt when he hath received satisfaction from the Surety And it is just because God is bound by his own promise he hath promised a Crown of life to them at the end of their tryal Iames 1. 12. And it is part of his Justice to make good his Word by promise God hath made himself a Debtor So 2 Tim. 4. 8. Henceforth there is laid up for me a Crown of righteousness which the Lord the righteous Iudg will give me at that day Bernard glosseth sweetly upon that place Paulus expect at Coronam Iustitiae Iustitiae Dei non suae justum est ut reddat quod debet debet autem quod pollicitus est It is just with God to pay what he oweth and God oweth what he hath promised and so it is a Crown of righteousness which God the righteous Judg will give us at that day Once more it is just with God not to forget your labour of love because it agrees with his general Justice or the rectitude of his nature it falls in with his Law as God is a holy perfect Being he cannot be indifferent to good and evil it concerns him to see Ut bonis bene sit malis male that it be well with them that do well and ill with them that do ill But how upon terms it should go well with them that must be interpreted according to either Covenant either according to the exactness of the Law and so no flesh can be justified in his sight or according to the moderation of the Gospel where the soul sincerely frames it self to do the will of God and it is not an unrighteous thing with God to give you according to your labour of love and zeal for his Glory Secondly There 's his vindictive Justice on all Sinners God punisheth none but Sinners and only for sin and that ever according to the measure of the sin as it is more or less so they have more or less punishment Rom. 2. 9. Tribulation and anguish upon every soul of man that doth evil of the Iew first and also of the Gentile God will render vengeance to the Gentiles that had the light of nature to teach them God to shew them the invisible things of his Godhead and Power but chiefly upon those that have been bred up in his Ordinances and mostly upon them that have rejected the terms of Grace offered them in the Gospel for so it is said 2 Thess. 1. 8. He will render vengeance upon all them that obey not the Gospel And Iohn 3. 18 19. He that believeth not is condemned already The Law is passed upon him but this is the condemnation that light is come into the world and men loved darkness rather than light because their deeds were evil Their sin is inexcusable that will not lay hold upon the offers of Grace They have no cause to murmure or impute their damnation to Gods secret purpose in their own Consciences they may read the justness of their condemnation Well then this is Gods Justice it is that property by which God acts agreeable to his nature as Sovereign Lord and agreeable to his Covenant as Governour and Judg of the World either his Covenant of Works or Grace 2. To prove that God is just I shall prove it by four things First From the perfection of the Divine Nature The perfection of the Divine Will is such that he necessarily loveth righteousness and hateth iniquity As the perfection of Gods understanding includes all intellectual Vertues so the perfection of his will all moral Vertues There can be no vertuous act of the will either in men or Angels that doth not agree to God in a far more excellent manner and measure and therefore if there be such a quality as justice and righteousness in Angels and men if holy Angels and just men made perfect certainly there a just God This rectitude in men and Angels is accidental and separable from their Being Angels may be Angels yet not just as appears in the Devils But in God it is essential as his Essence is necessarily so his integrity must needs be so In short God must be just and holy because he necessarily loves himself and hates every thing that is contrary to himself Psal. 11. 7. The righteous God loveth righteousness and his countenance beholdeth the upright If they be just he loves their Justice because he loves himself if unjust he hates their injustice because they are contrary to himself Secondly He could not else govern the world or judge men according to their offences Next his Nature God's office shews him just that inferrs his Justice as he is Governour and Judge of the World so we shall see Gen. 18. 15. The Iudg of all the Earth shall not he do right It must needs be so that the Judge of the Earth will do right Rom. 5. 6. Is God unrighteous who taketh vengeance God forbid for then how shall God judge the World It is impossible to imagine that he can be the supreme Judge who is not just Among men Appeals are allowed because men are fallible and apt to pervert equity and judgment and this is their relief that they can appeal higher But now Eccl. 5. 8. If thou seest the oppression of the poor and violent perverting of Iudgment and Iustice marvel not at the matter for he that is higher than the highest regardeth and there be higher than
perfection than what they do when they see the beginning of it Alas at first when we see the beginnings of God we are apt to say There is no profit to serve the Lord I but at length Verily there is a reward for the righteous And therefore let us not be rash and hasty until God hath put his last hand to his work Thâ—… are impatient Spectators that will not tarry till the last Scene of the Tragedy till the Lord brings forth his last work Our hastiness and impatience will betray us into many soul thoughts of God and his Providence Fourthly That the solemn triumph of Gods Justice will be at the last day If God should punish no sin here no man would believe a God if he should punish all here no man would be afraid of a future Judgment Now is the day of his patience and all taste the effects of his common goodness Acts 17. 31. He hath appointed a day wherein he will judge the world that 's the great day of Assizes for all the world when the great Judge shall appear in his Royalty Now God only keeps a petty Sessions now and then he seizeth upon the hairy scalp of a Sinner but the general Assizes is then In the day of tryal it is not fit we should live by sense but by faith but hereafter in the day of recompences all shall be open and clear Rom. 2. 5. Thou treasurest up wrath against the day of wrath and the revelation of the righteous judgment of Christ. There is a day that will reveal the justice and righteousness of God a black day to the wicked it will be and to Gods people a day of redemption Now his Justice is manifested on a few here then on all Now Gods Children have their Sentence of absolution from sin in private in foro Conscientiae their justification and assurance of eternal life and wicked men have their woful doom in the stings and horrours of their own Conscience they are self-condemned Tit. 3. 11. but then Sentence will pass publickly The equity of Gods dealings is not now so fully seen but then the causes will be opened when the secrets of all hearts shall be manifested then we shall see how justly God accepted one to salvation and rejected another to damnation Gods Justice is seen by the present Government of the World but not so clearly here justice is mixt with mercy to the godly in their afflictions and mercy is mixt with justice to the wicked in their temporal blessings but when the Lord shall stir up all his wrath then we shall see clearly God is a just God and will keep punctually to the Law he hath made for the Government of the World SERMON CLIV. PSAL. CXIX VER 137. Righteous art thou O Lord and upright are thy Iudgments FOR the other part of the Objection That those which desire to be most faithful with God are calamitous and afflicted as Lazarus lay in poverty and rags while the rich man surfeited in all manner of luxury I answer 1. God having an absolute right and dominion over us and our comforts may give and take them away according to his own pleasure Iob 1. 21. The Lord hath given and the Lord hath taken abstulit sed dedit they are his own he gave at first If he hath lent us any thing for his service and our comfort he may command it again when he pleaseth and none can commence a Suit against his Providence Whatever straights and poverty we are reduced to we were poorer than ever we can be made by Providence We came into the World naked If God should strip us of many comforts we are not so poor as when we were born 2. God having intended to bestow eternal blessings upon us will take a liberty in disposing of outward things Jesus Christ when he purchased comforts for us did not purchase only nor chiefly earthly comforts and blessings Ephes. 1. 3. The God and Father of our Lord Iesus Christ hath blessed us with spiritual blessings in Christ Iesus He did not purchase worldly blessings as our chief happiness The World is a common Inn for Sons and Bastards where God will shew his bounty to all his Creatures our inheritance is elsewhere in heavenly places for though all things come alike to all we cannot murmure and say God is unjust nay though a Child of God should be in a worse condition than the wicked are A Child during his non-age is kept under more severe discipline than a Slave which doth more live at large We distinguish between the care of a Father and the indulgence of a Mother The Father loves his Child I but he breeds him up in a strict way But Mothers are fondly indulgent and would have them pamper'd and cocker'd so evil habits encrease upon them We that so quarrel for worldly things would have God shew the fondness and indulgence of a Mother and not the wisdome and care of a Father 3. It is fit before we go to heaven that we should be tryed therefore God will so manifest his love to us that there may be room to exercise faith and patience Heb. 6. 12. Never any came to reap the comfort of Gods promises but there was a time to exercise their faith with difficulties and their patience with delays and therefore God will try our sincerity when we have no visible encouragements God would have us live by faith and not by sense or present appearance only 2 Cor. 5. 8. to see if we can look above the Clouds and Mists of the lower World and encourage our selves and grow bold upon the hopes and concernments of the World to come Nature is purblind but it is the property of faith to see afar off 2 Pet. 1. 9. There 's the excellency of faith if we have but an Eagles eye to see afar off If we had the fruition of the whole blessing alas there were no room for faith And then for patience we are not only to be conformed to God but to Christ not only to God in purity and holiness but to Christ in patience and submission and self-denial There are some of our duties which imply perfection as Justice Holiness Purity and Mercy of these we have a pattern in God and some of our duties imply subjection and obedience and of these we have a pattern in Christ. Now all the Heirs of promise God hath conformed to the Image of his Son Rom. 8. 29. If we must have all Graces then we must have those Graces that are conversant about misery We should be ignorant of one part of humane affairs were it not for these suffering Graces therefore it is agreeable to Gods Justice that these suffering Graces should have their exercise sometimes Then the Lord will try our sincerity whether we follow Christ for the Loaves Iohn 6. 26. Out of external encouragements or out of affection for internal reasons upon pure obedience Gods holiness consists in loving himself but
worthy to be believed The Summ is God hath his Testimonies extant their Authority is inviolable and their Justice and Truth immutable Some read Praecepisti Iustitiam Testimoniorum tuorum fidem valde Thou hast highly charged and earnestly commanded the righteousness and faithfulness of thy Testimonies as referring to our Duty But most Translations agree with ours Our duty indeed may be inferred but I shall not make it the formal interpretation of the place In the Texture of the Words in the Hebrew these Attributes are given to the Word it self Doctr. They that would profit by the word or rule of faith and manners which God hath commanded them to observe should look upon it as righteous and very faithful So did David here and elsewhere Psal. 19. 9. The Iudgments of the Lord are true and righteous altogether I shall make good the Point by these Considerations Prop. 1. That our faith and obedience must be well-grounded or else they will have no firmness and stability The want of a foundation is the cause of many a ruinous Building Men carry on a fair and lofty Structure of profession but when the Winds of boisterous temptations are let loose upon them all is blown down because they build upon the Sand and not upon the Rock They take up this profession without sound evidence and conviction in their Consciences and so they are not grounded or setled in the faith Col. 1. 23. not rooted and grounded in love Ephes. 3. 7. They take up Religion sleightly not looking into the reasons of it upon Tradition or vulgar esteem they are not undoubtedly perswaded that it is the very truth of God The good Seed withered that fell upon the stony ground because there was no depth of Earth Matth. 13. 5. no considerable strength of soil to feed faith Prop. 2. Faith and obedience cannot be well-grounded but on such a Doctrine as is true and righteous for who can depend on that which is not true or who can obey that which is not righteous Truth is the only sure foundation for faith to build upon and righteousness for practice Faith considereth truth Ephes. 1. 13. In whom ye trusted after that ye heard the word of truth the Gospel of your salvation And that righteousness is that which bindeth to practice we may gather from Psal. 119. 128. Therefore I esteem all thy Precepts concerning all things to be right and I hate every false way The Word commandeth nothing but what is just and righteous Prop. 3. This true and righteous Doctrine must be backed with a strong and powerful Authority not only recommended to us but strictly and severely enjoyned for two reasons First Because otherwise it will not be observed and regarded but be lookt upon not as a binding Law but as an arbitrary direction There is difference between a Law and a Rule A bare Rule may only serve to inform our understandings or to give direction but a Law is a binding Rule a Rule with a strong Obligation The Word of God is not his counsel and advice to us only but his Law that men may examine and regard it with more care and diligence God hath interposed his authority Psal. 1. â—…9 4. Thou hast commanded us to keep thy precepts diligently And in the Text Thy Testimonies which thou hast commanded God hath commanded us to believe all truths revealed to obey all duties required and if God commandeth there is good reason why he should be obeyed Secondly Divine authority is one means to evidence the righteousness and truth of what is to be believed and obeyed The righteousness for if God who is my Superior and hath a full right to govern me according to his own pleasure doth command me any thing it is best that I should obey it without reply and contradiction yea though I see not the reason of it Acts 17. 28. For in him we live and move and have our being All Creatures have their Being not only from him but in him and therefore sometimes God giveth no other account of his Law but this I am the Lord Lev. 22. 2 3. Speak unto Aaron and to his Sons that they separate themselves from the holy things of the Children of Israel and that they prophane not my holy name in those things which they hallow unto me I am the Lord. Say unto them Whosoever he be of all your Seed among your Generations that goeth unto the holy things which the Children of Israel hallow unto the Lord having his uncleanness upon him that soul shall be cut off from my presence I am the Lord. Therefore it gives rules of practice to be embraced with all the heart as holy just and good Gods authority is founded upon the total dependance of all Creatures upon him and upon his infallible Wisdom Truth and Goodness by which he hath right to prescribe all Points of Faith to be believed and assented to upon his own testimony without contradiction 1 Iohn 5. 9. If we receive the testimony of man the testimony of God is greater A man that would not deceive us we believe him upon his word though he may be deceived himself but God doth not deceive nor can he be deceived by the holy God nothing can be given but what is holy and good and thereupon I am to receive it Prop. 4. This Divine authority truth and righteousness is only to be found in Gods Testimonies which he hath commanded or in Gods Word First There is a God-like authority speaking there and commanding that which it becometh none but God to command who is the universal King and Sovereign For it speaketh to the whole World without respect of persons to King and Beggar rich and poor Male and Female without reservation of Honour or distinction of Degrees The Word looketh on them as standing before God on the same level Iob 34. 19. He accepteth not the persons of Princes nor regarded the rich more than the poor for they all are the work of his hands And speaketh to them indifferently and equally Exod. 20. 3. Thou shalt have no other Gods but me Which is not the voice of any limited and bounded Power but of that which is supreme transcendent and absolute And by these Laws he bindeth the Conscience and the immortal souls of men Psal. 19. 7. The Law of the Lord is perfect converting the soul. Men may give Laws to the words and actions because they can take cognizance of them but the Word giveth Laws to the thoughts Isai. 55. 7. Let the wicked forsake his way and the unrighteous man his thoughts Matth. 5. 28. Whosoever looketh on a woman to lust after her hath committed Adultery with her already in his heart And the internal motions and affections of the heart how we should love and fear and joy and mourn 1 Cor. 7. 30. They that weep as though they wept not and they that rejoyce as though they rejoyced not Of these things God can only take notice the power
also bearing witness and their thoughts the mean while accusing or else excusing one another As long as we have these hearts that we have we cannot wholly except against the Justice and Equity of these Laws and Rules of Commerce between God and his Creatures It is true all truths are not alike evident but they that seriously mind the one will be led on to the other at least will find none contrary to such Conclusions as may be drawn from principles naturally known and will be encouraged to go on till God reveal more to them This is so evident that the wiser any among the heathen are the nearer they come to this Rule and have framed something like it for the regulation of men though with great mixtures of their own folly The perfect discovery of Mans duty God reserved to himself and his own Writings else where there is but fict a rectitudo and pict a Iustitia poor Counterfeits in the Laws of Civil Nations and Institutions of Philosophy Sapientia eorum abscondit vitia non abscindit there was only a little hiding and disguising of sin that it might not appear too odious In short the less knowledg any Nation or Society of men have of this Law the more brutish and barbarous they have been and so accounted to be by all that have known what civility and humane converse mean And on the contrary the more polite and civil the nearer they came to it Whom would you judge to be more civil the Romans or the Scythians the wife and good man or the Sot and Fool Even among us the more punctually any keepeth to this Law the more he differeth from others as much as an Angel from a Man or a Man from a Beast The righteous is more excellent than his Neighbour Prov. 12. 26. It is as clear as the Sun whether men will or nill they must acknowledge it and do when they are serious for they approve them while they hate them wish their latter end like theirs intrust them more than others presume more from them than others Out of all I conclude That the very frame and constitution of the reasonable and immortal Soul and Body of Man doth dictate the Equity and Justice of this Law and it doth result from the Image of God wherein man was created Thirdly That Law is just and righteous the violation of which men judge to be justly punished I use this Argument because under punishment men are serious for it rubbeth up and reviveth the sense of a Divine Power Now for the violation of this Law God hath judged Persons Families Nations and Kingdoms and Conscience is sensible of the Justice of Gods Judgments exercised upon them God is clear when he judgeth Psal. 51. 4. his eminent Judgments carry light and conviction with them and wherefore have his Judgments been executed Rom. 1. 18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness Heb. 2. 2. Every transgression and disobedience received a just recompence of reward There is a fear after some notorious breach even in those that are not acquainted with God a shyness of his Presence ever since Adam run to the Bushes so it is All which doth seal the righteousness and truth of this Law and how justly God may reckon with us about it Fourthly There is an intrinsecal righteousness in all the Duties commanded in Gods Law Besides the will of the Law-giver there is a Justice in the things themselves By what measure will we take Justice We usually understand it to be to give every one his due So doth the Law it commandeth us to give God his due and man his due Love is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fulfilling of the Law The Law is comprized in one word Love to love God himself and his Neighbour is there not Justice in all this The natural relation we have to God calleth for love to him for he made us and is the strength of our lives and the length of our days Deut. 30. 20. That thou mayst love the Lord thy God and that thou mayst obey his voice and that thou mayst cleave to him for he is thy life and the length of thy days Self-love and self-preservation if that be not a natural principle nothing is Our Neighbour we are bound to love because of Consanguinity they are our own flesh and blood and God hath bidden us to do to them as we would to our selves Matth. 7. 12. Therefore all things whatsoever ye would that men should do unto you do ye even so to them for this is the Law and the Prophets There is an universal Consanguinity between all Mankind which hath its root in the communion of one and the same Nature and in the dependance and derivation from one common Stock The eminence of the Divine Nature is the foundation of the honour which we tender to it and the equality of our nature is the foundation of the Justice which we use to one another So that here are natural immutable Obligations and grounds of right Go to particulars How equal is it that we should acknowledge but one God They are drunk that see double strangely depraved that see more That we should not worship him before an Idol which is very apt to taint our minds with a gross opinion of God as if he were some limited finite Being It is a great lessening of reverence to see what we worship Not to take Gods Name in vain by a false Oath that breedeth Atheism and contempt That there should be a day to remember the Creator of all things every days work is no days work but there must be a limited time For reverence to Parents all Nations call for it For Murder Adultery Stealing false Accusations Mans interest will teach him the necessity of those Laws that forbid these things Contentation is a Guard to all the rest it is fit the God of the Spirits of all Flesh should give a Law to the Spirit Thou shalt not covet Yet this is the Law of God to which Scripture is subservient and all the admonitions reproofs exhortations dehortations examples directions histories of the obedience and vertue of some with their rewards of the disobedience apostasie rebellion of others with their punishments all is to inforce this Law The Doctrine of Christ and redemption and reconciliation by him I bring not under this first Head because that is a favour and priviledge and the Justice and Equity of Gospel Precepts will soon appear when once we have consented to the Law that it is good But of that in the next Head Thirdly For the truth and faithfulness of Gods Testimonies This may be considered either in revealing or performing making or making good his promises First For truth and faithfulness in making such offers and promises of pardon and eternal life in case of obedience and threatning a curse and everlasting punishment in case of
Faith and Love to the Word and therefore they never feel the power of it It cometh with power when it 's the Evidence of the Spirit 1 Cor. 2. 4. humane credulity breedeth no true love to the Word of God 2. This love 't is not a bare approbation of Purity and Holiness many approve that which they never chuse and follow None in the face of the Church can be such a wretch as not to think that 't is a good thing to be holy that strictness is commendable Mark 6. 26. Herod reverenced Iohn There is an excellency in Holiness and it winneth esteem even there where 't is not embraced Purity 't is a stricture of Gods Majesty and so 't is feared Where 't is not loved it breedeth an awful respect in wicked men Natural Conscience so far doth homage to the Image of God and doth incline men to think well of holiness and to shew some respect to it 3. 'T is not a pang or passionate delight as some when the Word falls upon them they may be stirred a little 't is not a love that is controulable or easily overcome by other loves Iohn 5. 45. How can ye believe that seek honour one of another As Herod rejoyced in Iohns light for a Season and Mark 6. 20. he loved Iohn's preaching but he loved his Herodias better and therefore off goes Iohns head The love that he had 't was controulable by a higher Love Unless we be so addicted to the Word that it prevaileth over all contrary inclinations we do not love the Word Whether it be sensuality or pride or convetousness it will be casting off the dominion of the Word Iohn 8. 37. My Word hath no place in you it doth not sink down into their hearts that it may bring forth fruit in their lives Secondly Positively what is it then 1. 'T is such a love as causeth us to wait at Wisdoms gates to consult with the word upon all occasions to read it hear it meditate on it as the great Instrument of Sanctification You will take it for your Counsel Psalm 119. 4. That we love we will be thinking on often and exercising our minds in it Ps. 1. 2. But his delight is in the Law of the Lord and in his Law doth he meditate day and night Oh how few love the word thus Few read and delight in the Scriptures because of the Purity and Holiness that is in them They read them for disputes sake or to know the mystery or to be able to hold up an Argument but as they serve to make us pure and heavenly who loves them so As they forewarn us of sin and quicken to grace and love to God Psalm 19. 10 11. Thy word is sweeter then Hony or the Hony-comb because by them thy Servant is forewarned then we love the word when we love it for this reason 2. We love the Word when we are chary of Transgressing it or doing any thing contrary to to the tenour of it We are bidden to keep the Commandment as the Apple of the Eye Prov. 7. 2. The Eye is a tender thing offended with the least dust Oh! take heed of offending the word of God Fear of offending is a sure note and effect of love So he that loves God he feares the Commandment Prov. 13. 13. Whoso despiseth the word shall be destroyed but whoso feareth the Commandement shall be rewarded A wicked man maketh no bones of a Commandment regardeth not what the word saith but doth according to the bent of his own Will Those that will turn their back upon a Commandment for the least Temptation they have no true love to the word of God But now a godly man is one that feareth a Commandment he is afraid to do any thing against the express will of God If a Commandment stands in his way t is as much as if an Angel with a drawn Sword stood in his way as the Angel stood with a drawn Sword in Balaams way they had rather have all the world against them then the word against them Isaiah 66. 25. This awful regard of the word of God 't is a good evidence of our love to it 3. Then we are said to love the word when we chearfully and readily delight to do what it requireth in order to the glory of God and our own Salvation That 's love For true love is not only notional but practical 1 Iohn 2. 4. He that saith I know him and keepeth not his Commandments is a lyar and the Truth is not in him Our love to God is known by our obedience to him So our love to the word is known by our obedience to it And therefore we love the word in good earnest when we observe it readily and diligently what ever it costs us Rom. 6. 17. Ye have obeyed from the heart the form of Doctrine that was delivered to you Look as there is a cold love to a mans Brother when we say be clothed be warmed So there is a pretended love to the word that endeth in talk and not in action Which is as if a man should hope to pay his debts by the noise of money and instead of opening his purse to shut it as ridiculous it is to think to put off our duty with good words 4. 'T is a rooted affection a carnal man may have his affections moved and be a little stirred with this pure Doctrine but he is soon put out of humour he is not changed by it he hath not a constant Affection to God and Holy things Gal. 4. 18. It is good to be zealously affected always in a good thing To hold out to the end and still to keep up a warm respect to the word of God This is to love it to have the word ingrafted into the stock of corrupt nature Iam. 1. 21. 'T is not something tyed on but ingrafted into the soul it hath place in the heart II. Let me shew you why 1. The necessity of this love to the word appears Because without this love we cannot be accepted of God unwilling and constrained service is of little acceptation with him 1 Cor. 13. 1 2 3. If I should give my Goods to the Poor and my Body to be burnt and have not Charity it profiteth me nothing If a man hath never so many excellencies if he spend his Goods and Life and all for God without this sincere love to God and his ways all is nothing God doth not value men by the Pomp of their services but by the affection of their hearts in them he needeth not the service and he seeth the heart A man is pleased so his work be done willingly or unwillingly for he needeth the labour of the Slave but he seeth not into his heart But God hath no need of us and he seeth whether we give him the heart or no So that if we have not Charity all that we do is nothing 2. VVithout this love your work will be very
to imply the whole Duty and Perfection of Man Thus Righteousness when 't is put alone In this general sense I take it here and Observe this point The Word of God is Righteousness This is one of the Notions by which it is expressed in this Psalm So 't is called in the Text. The Reasons 1. Because 't is the Copy of that Righteousness which is in God Gods natural Perfections are represented in the Creatures his Majesty and Omnipresence in the Sun but his Moral Perfections in the Word The Heavens declare his excellent Majesty and Glory but his Law his Purity Righteousness and Holiness Psal. 19. the Sun and the Law are compared together As the Creatures in their kind set forth God so doth the Word in its kind Well may it be called Righteousness because it is the fairest draught and representation of God in his Moral Perfections the chief of which are called Righteousness and Holiness The knowledge we get by the Creatures tendeth to Exalt God the knowledge we get by the Law to humble and abase Man because of our Impurity And therefore the Prophet when he saw God cryed out Isa. 6. 3. Wo is me I am undone I am a man of unclean Lips And David when he Contemplated the Holiness of the Law cryed out presently Psal. 19. 12. Lord cleanse me from my secret sins 2. 'T is the rule and pattern of all Righteousness and Justice in Man for our Righteousness is a Conformity to Gods Law Indeed habitual Righteousness is a Conformity to Gods Nature Actual Righteousness to his Law His Spirit reneweth our Nature according to the Image of God and telleth us what is pleasing to God Isa. 51. 7. Hearken unto me ye that know Righteousness the people in whose heart is my Law They that have the Law of God in their Hearts do only know Righteousness that is know what belongs to it the new Nature is tryed and all our Wayes tryed by it 3. 'T is the great Instrument to promote Righteousness It maketh the man that doth observe it Just and Righteous before God There is a twofold Righteousness before God the Righteousness of Justification and the Righteousness of Sanctification The Righteousness of Justification that is the great Truth revealed in the Scriptures Nature saw nothing of that the Heathen saw something of a breach that there was need of Appeasing God but nothing of a Righteousness before God That secret was hid from the Wise men of the World and reserved for the Scriptures and therefore the Apostle saith Rom. 3. 21 22. But now the Righteousness of God without the Law is manifested being witnessed by the Law and the Prophets even the Righteousness of God which is by Iesus Christ unto all and upon all that believe The Law and the Prophets set forth this Mystery to teach men that we are to be Justified before God by Faith in Christ Nature could Convince us of Guilt but not of a Righteousness 2. For the way of Sanctification or how a man that is Justified should approve himself to God and Men The Scripture cryeth up another Righteousness that becometh Justified persons that is the way to be Righteous is to do Righteousness 1 Ioh. 3. 7. Little Children let no man deceive you he that doth Righteousness is Righteous So 't is said of Zacharias and Elizabeth Luk. 1. 6. That they were Righteous before God and walked in all the Commandments and Ordinances of the Lord blameless So Deut. 6. 25. And it shall be our Righteousness if we observe to do all these Commandments before the Lord our God as he commanded us This Wisdom we learn from the Word where nothing but Righteousness is recommended for it cometh from the Righteous God who is Essentially Good and Holy and cannot be contrary to himself in commanding unjust things And therefore his Commandments are in all points right there is no way right to prove principles but by arguing ab absurdis and so prove the goodness of them What a miserable case would the world be in if there were not such a Law and Rule A place of Villanies and Wickedness And therefore here is Righteousness and all Righteousness we need not seek further for direction sure God can tell what will best please him and our sense and experience inform us what things are good and honest in the sight of men Use. Let us live as becometh them that have such a Righteous Rule Wisdom is Iustified of her Children Matth. 11. 19. Let us bear witness by our Faith Profession and Godly Life to the Doctrine of God This is to glorifie the Word Act. 13. 40. when we express the excellencies of it in our practice Do not only approve it in your Judgments and commend it with your Mouthes but express it in your Lives Practice glorifieth more than Verbal Praise Let us shew that the Word is Righteousness that is to say the Copy of Gods Righteousness by being the Rule and Instrument of of ours Let us look after the Righteousness of Justification we can never be truly Righteous unless we lay the Foundation of the spiritual Life in Faith in Jesus Christ and Repentance from dead Works that maketh way for the Spirit and Power of Godliness for Christ is made of God to us Righteousness before he is made Sanctification 1 Cor. 1. 30. There is no Acceptance with God without it Rom. 5. 19. By the Obedience of one many were made Righteous Thereby our persons are accepted in our selves there is none Righteous no not one and 't is dangerous to look after any other Righteousness while this is neglected Rom. 10. 3. Being ignorant of Gods Righteousness they went about to establish their own Righteousness c. Again let me press you to look after the Righteousness of Sanctification to see that we be renewed by the Spirit and entred into an holy Course and not only so but wego on still in Righteousness Rev. 22. 11. He that is Righteous let him be Righteous still We are renewed but in part Prov. 15. 9. The Lord loveth him that followeth after Righteousness that maketh it his business to grow more Righteous every day and increase the Acts to perfect the Habit this earnest indeavour must never be left off II. Now I come from the Notion to the Predication this Righteousness 't is an Everlasting Righteousness 'T is so in two respects In the Constitution among men and in the Effects of it 1. In the Constitution of it The Covenant of Grace is an Everlasting Covenant so 't is called Heb. 13. 20. and the Gospel is called the Everlasting Gospel Rev. 14. 6. and I will make an Everlasting Covenant with you Isa. 55. 3. The Priviledges of this Covenant are Eternal Christ hath obtained an eternal Redemption for us Heb. 9. 12. Dan. 9. 24. There is an Unchangeable Righteousness which Christ hath established in the Church he is the Lord our Righteousness His Righteousness is still the same and the plot was
first laid in his Everlasting Decrees The Terms of Life and Salvation held forth in the New Covenant are to continue for Ever no change to be expected From the beginning of the World to the end thereof the Covenant of Grace cannot cease The Obligation still continueth men are for ever bound to love God and their Neighbour There shall no time come when the Law of loving God and our Neighbour shall be Reversed and out of Date The Covenant is essentially the same under all the diversity of Administrations And as the Priviledges so the Duties are of an Eternal Obligation Among men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is just at one time that is not just at another Law givers cannot alwayes live to see their Laws executed and men cannot foresee all occasions and inconveniences and therefore often repeal their Laws but God is wise he hath made an unchangeable Law and he forbiddeth things intrinsecally Evil and commandeth things intrinsecally Good 2. As to the Effects of it in case of Obedience or Disobedience In case of Disobedience Eternal Wrath lighteth on them that reject this Covenant that walk contrary to it they shall be Eternally Miserable 2 Thes. 1. 9. Who shall be punished with everlasting Destruction from the presence of the Lord. Not a Temporal but an Everlasting Destruction and Mark 9. 44. The worm shall never die and the fire shall never be quenched An Eternity of Torments because they despised Everlasting Mercy and rejected the Authority of an Everlasting God Having offended an Infinite God their punishment abideth on them for ever If they will stand out their day 't is fit their recovery should be hopeless 2dly The Benefits are Eternal in case of Obedience There is Everlasting Grace Everlasting Comfort and Everlasting Life 1 Ioh. 2. 17. The World passeth away and the lust thereof but he that doth the Will of God abideth for ever The Spirit is given as a Comforter that shall abide for ever Iohn 14. 16. and 2 Thes. 2. 16. God who hath loved us and given us everlasting Consolation and good hope through Grace And 't is fit it should be so because 't is built upon Gods unchangeable Love and Christs Eternal Merit and Intercession Gods Love is an Everlasting Love Ier. 31. 3. The efficacy of Christ's Merit never ceaseth Heb. 13. 8. His continual Intercession ever lasteth Heb. 7. 25. and Rom. 8. 39. Nothing shall separate us from the love of Christ. He liveth for Ever by which we continue for ever in the Favour of God and the Covenant standeth firm between him and us the Fountain of Comfort is never dryed up Use Is to Inform us of the difference between the Laws of God and the Laws of Men There are many differences some of which I shall touch by and by this Expression offereth two 'T is Righteousness and Everlasting Righteousness First 'T is Righteousness Men have and do often decree wickedness by a Law not only in the first Table where man is most blind but also in the second not only in their Barbarous Worship their sacrificing of men but also in their humane Constitutions The Lacedaemonians held it lawful to steal if he were not taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the very Act. In Cyprus they held it lawful for their Virgins if they were poor to Prostitute themselves to get a Dowry or Portion By the Law of the 12 Tables a man might kill his Wife if she smelt of Wine or Counterfeited his Keys And among the Romans if a slave had killed his Master all his fellow-slaves were put to death with him though never so Innocent By the same Laws a Father might thrice sell his Child they might tear their Debtors in pieces if they were not solvent Thus blind were men in their own concerns and what made for humane Commerce Much more in the way of pleasing God and the Interest of the World to come Bless God for this righteous Law Again Secondly 'T is Everlasting Righteousness not only Righteous at the first giving out but Righteous in all Ages and Times and should we slight this rule that will hold for ever In the World new Lords new Laws Men vary and change their designs and purposes Priviledges granted to day may be repealed to morrow but this word will hold true for ever Our Justification by Christ is irrevocable that part of Righteousness is Everlasting Be sure you are Justified now upon terms of the Gospel and you shall be Justified for ever your Forgiveness is an Everlasting Forgiveness and your Peace is an everlasting Peace Ier 33. 34. I will remember your sins no more So the other Righteousness of Sanctification 't is for ever Approve your selves to God now and you will approve your selves at the Day of Judgment 2. Use is Exhortation 1. Let this take us off from seeking things that have no Continuance in them The Everlastingness of the Word is opposed often to the Transitory Vanities of the World 1 Pet. 1. 23 24. All flesh is grass and the glory of man as the flower of grass The grass withereth and the flower falleth away but the Word of the Lord indureth for ever Why should we hunt after that glory that soon fadeth So 1 Ioh. 2. 17. The World passeth away and the lust thereof but he that doth the Will of God abideth for ever All these things Change and move up and down by divers Circumrotations we sit fast and loose in the World but in the Covenant of Grace all is sure 2. Let us choose this Word to live by that we may be partakers of that Everlasting Good which cometh by it Oh let us regard it Eternity is concerned in it If the Righteousness of God be Everlasting let us begin betimes to get interested in it and persevere in it to the end Let us begin betimes for we have but a few dayes to live here in the World and so either to express our thankfulness or lay a foundation for our eternal hopes Therefore let us set about the work the sooner And let us persevere our care to keep this law must be perpetual not like Temporaries many will carry themselves well and godly for a while but afterwards fall off this doth not become an Everlasting Law there is the same goodness in Gods Law that there was at first 3. Let us comfort our selves with the Everlastingness of the Priviledges offered to us in Gods Word The redeemed of the Lord should have an Everlasting joy Isa. 35. 10. And the Ransomed of the Lord shall return and come to Zion with songs and everlasting joy upon their heads Let other things end and change as they will our right by the new Covenant changeth not Sometimes we are in request in the World and sometimes in disgrace but Gods love is everlasting and sure We are not in with him to day and out to morrow he hath dealt with us upon sure and unchangeable terms nay when you die you may comfort
Trouble for in the 146 verse 't is save me but in the 149 verse 't is quicken me which implyeth the vigour of the Spiritual Life or Grace to keep Gods Statutes Whether for the one or the other David would be heard Thirdly Here is a promise of Obedience I will keep thy Statutes Which is mentioned either as the end and scope of his Prayer That I may keep thy Statutes or as an Holy Vow and Promise which the Saints are wont to mingle with their Prayers I will c. He would diligently serve God if the Lord would hear him First I begin with the Allegation or Description of Davids Carriage in Prayer David devoured not his Grief nor nourished his Unbelief but opened his heart unto God and that in an affectionate manner He did not Call but Cry Crying noteth Vehemency and Earnestness and is opposite to careless Formality and Deadness The Note from thence is Doctrine That there is a Holy Vehemency and Fervour required in Prayer Here I shall shew I. That we may Cry II. That we must Cry III. Wherein it Consisteth I. We may Cry in our Afflictions David doth so for help and relief and it is not inconsistent with Patience for us to do so For our Lord Jesus had his Cries Heb. 5. 7. in the extremity of his Sufferings without any impeachment of his Courage and Patience So did Iob Chap. 30. 28. I went mourning without the Sun I stood up and I cryed in the Congregation It argues we have a sense of our Condition and are under a pinching necessity and therefore may complain to God though not of God They are sullen and obstinate and senseless that have no feeling and so no complaint to make when God lasheth them II. We must Cry For 1. The Spirit of Grace was given for this end Rom. 8. 15. Ye have received the Spirit of Adoption whereby we cry Abba Father not say but cry He assisteth us by Groans Rom. 8. 26. The Spirit it self maketh intercession for us with groanings which cannot be uttered And such a spirit of Prayer should we all labour for to come to God with affection and humble and sensible Groans if we cannot come with the Pomp of Gifts There is good sense in brokenness of Heart though it be accompanied with brokenness of speech for God knoweth what a groan meaneth and will not refuse the work of his Spirit 2. Because the Saints have all done so Their way of Praying is Crying Psal. 18. 6. In my distress I cryed unto the Lord. Psal. 34. 6. This poor man cryed unto the Lord. And Psal. 130. 1. Out of the depths have I cryed unto thee O Lord. And Psal. 55. 17. At noon will I pray and cry aloud and in many other places Others can say a Prayer but they cry it out 3. These Cryes are heard and answered as in all the former places so Psal. 22. 5. Our Fathers cryed unto thee and were delivered Psal. 34. 17. The Righteous cry and the Lord heareth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word to help is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to run to the Cry An Arrow drawn with full strength will pierce deep 4. Other Prayers are not comely It doth not become God to whom we pray Dead service doth not become the living God Mal. 1. 14. Cursed be the deceiver which hath in his Flock a Male and voweth and sacrificeth unto the Lord a corruptthing For I am a great King saith the Lord of Hosts and my Name is dreadful among the Heathen Slight dealing in Gods service argueth mean thoughts of God It doth not become the spirit by whom we pray as in the first Reason Nor doth it become the Blessings for which we pray God will not give a Mercy till it be valued if we be indifferent and pray for things of course without any esteem of them we bespeak our own denyal Then we undervalue the Grace we seek if we seek it so as if we cared not whether we obtained our request or no for Forms sake we must say something When things are prized we are earnest and God will have us earnest to Ask Seek and Knock Matth. 7. 7. if you have good things you must do so and will do so before you have them Nor doth it become the state of Want wherein you pray where there is real Indigence and felt Necessity it will sharpen your affections and put an accent upon your Prayers You will not tell a Tale or a cold story of your own Wants but cry aloud for help Ionah 1. 2. I cryed by reason of mine Affliction unto the Lord. And the Saints cry day and night Luk. 18. 18. A true sense of Want will sharpen our sluggish desires the hunger-bitten Beggar will not easily be put off III. Wherein this Crying consisteth 1. In the Earnestness of the Affection not in the Loudness of the Voice Gal. 4. 6. He hath sent the Spirit of his Son into our Hearts crying Abba Father 'T is a cry not of the Mouth but of the Heart It lyeth not in the lifting up of the External Voice or the Agitation of the bodily spirits but the serious bent and frame of the Spirit Rom. 8. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inward Groans and holy Meltings and Breathings of soul after God Moses cryed after God Exod. 14. 18. But we hear of no words which Moses spake We hear of Israels crying and have an account of their words hot and full of impatience ver 10. But not a word that Moses said yet he cryed unto the Lord. Israel was in streights the Red Sea before the Egyptians behind Clamabat Populus non audiebatur Tacebat Moses audiebatur saith Ambrose Moses his silence was sooner heard than their Cry Our Groans and Tears have a Language which God understands 'T is said 1 Sam. 1. 13. that Hannah spake in her Heart onely her lips moved but her Voice was not heard That 's the better Crying in sighs and groans rather than words as the Child that cannot speak will cry and make moan for the Breast God hath heard the cry of the Heart without that of the Tongue but never the cry of the Tongue without that of the Heart Quibus Arteriis opus est si pro sonitu audiamur What lungs and sides must we have if the loudness of the Voice did it A dumb Beggar gets an Alms at Christs Gate if he can but make signs when his Tongue cannot plead for him 2. This Spiritual Crying is not the earnestness of Carnal Affections that 's stirred up by the Flesh but this Cry is stirred up by the Spirit who maketh request 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 27. God should have work enough to do if he did answer all mens Prayers some would set him a Task to provide meat for this others for that Lust. This Man prayeth heartily for his Pleasures another for Honour another for Preferment another to satisfie his Revenge A Carnal Spring may send
thou hast shut thy door pray to thy Father which is in Secret c. We have more inlargement there because we represent our own Case to God Mourn apart Ier. 13. 17. My Soul shall weep in Secret places We are flat cold loose careless in private strive to speak with the same power life holiness in private as you would in publick 4. What you would be in Prayer you must be out of Prayer Prov. 26. 7. The Legs of the lame are not equal so is a Parable in the mouth of a Fool. As the legs of the Lame one doth not answer another They are devout all of a fire in their Prayers but neglectful of God in their Conversations Eph. 6. 18. Praying always with all Prayer and Supplication in the Spirit watching thereunto with all perseverance Prov. 28. 9. He that turneth away his ear from hearing the Law even his Prayer shall be an abomination He doth not live his Prayers We must live in the same frame 5. You must pray as affectionately for Heavenly as you would for Earthly things A Carnal Mans Mind and Heart is upon Worldly things and Spiritual things lye by contrary to Matth. 6. 33. where we are bid First to seek the Kingdom of God and the Righteousness thereof c. And Psal. 27. 4. One thing have I desired of the Lord that will I seek after that I may dwell in the House of the Lord all the dayes of my life to behold the beauty of the Lord and to enquire in his Temple They have no savour for other requests but can find tender affections for safety ease sloth other Petitions do but bear these Company there is their business with God if God will give these things we will give a discharge for other things So that their prayers do not come from Grace but Nature Thanks to his natural Necessities for all the Affections he hath in Prayer 6. We must not onely have our Flashes and good Moods So Balaam Numb 23. 10. Let me die the death of the Righteous and let my last end be like his So those Ioh. 6. 34. Then said they unto him Lord evermore give us this bread Strange strivings for the present but it is onely for Priviledges 'T is vanishing Iob 27. 10. Will he delight himself in the Almighty Will he alwaies call upon God They would have Heaven without Holiness Pardon of sin rather than power against it or a new heart He will pray when he seeth his Time as men take strong-waters in a Pang he hath a praying fit upon him in Adversity not in Prosperity Hosea 5. 15. In their Affliction they will seek me early 7. As you Pray to God so you must intirely Trust him Iames 1. 6 7. Let him ask in faith nothing wavering for he that wavereth is like a wave of the Sea driven with the Wind and tossed A Carnal Man wavereth he would fain have help from God but his heart runneth upon other things Hosea 7. 11. Ephraim is like a silly Dove without Heart they Call to Aegypt they Go to Assyria Their Hearts are for seeking to other Refuges however they call to God among the rest Ahaz would not ask a sign that would engage him to depend upon God and keep him from running to other shifts Sometimes he thinketh Prayer will do it and by and by desponds dareth not trust God upon his Prayers he knoweth not what course to take whither to shift for himself or to tarry Gods leisure But one that commits all to God is fixed Psal. 112. 7. He shall not be afraid of evil Tydings his Heart is fixed trusting in the Lord. He is freed from Anxious Cares SERMON CLXIII PSALM CXIX VER 145. I Cryed with my whole Heart hear me O Lord I will keep thy Statutes SEcondly Here is the Petition Hear me or as it is in the Heb. Answer me not in Words but Deeds Doctrine Gods Children when they pray are earnest for an Answer To give you some Instances Psal. 85. 8. I will hear what God the Lord will speak A Gracious Heart doth not make Prayer a vain babling or an empty prattle but a Gracious Exercise that will in time get an Answer and obtain a good return or blessing from the Lord. Therefore they are listening and hearkening after News from Heaven if they can hear any thing from God how he receiveth their Prayers and what he will do for them Micah 7. 7. Therefore I will look unto the Lord I will wait for the God of my Salvation My God will hear me They are not only waiting but observing and watching what cometh in upon prayer for they are certain 't is not breath poured out into the Air but a petition commended to their God who hath promised to hear them So Hab. 2. 1. I will stand upon my Watch and set me upon the Tower and will watch to see what he will say to me He compareth himself to a Watchman that is spying abroad if he can get any intelligence of any approaching Comfort So Psal. 5. 3. I will pray and look up as Elijah if he could spy a Cloud any preparation towards Mercy Reasons 1. Because they dare not take Gods Name in Vain as all do that pray cursorily and never regard what cometh of it like foolish Boys that knock at a door in wantonness but have no business and therefore will not stay till somebody cometh to open the door 'T is a great sin to take Gods Name in Vain in any Act of Worship much more in Prayer Now all do so that go about this duty as a task not as a means to do their Souls good or to obtain Blessings from God when I hear meerly that I may hear or receive the Lords Supper and rest in the act of receiving Every Ordinance must be gone about in Faith and Obedience expecting the ends of the Duty as well as being imployed in the Acts of it If you do it in good earnest and with respect to Gods institution you must do so All the Ordinances come under a fourfold Notion as Duties as Priviledges as Means as Talents As Duties injoyned and a part of our homage and Obedience to God this will breed an awe upon our Conscience to keep us to a due and constant observance of them 't is not a matter Arbitrary but our necessary Duty As Priviledges this keepeth us from weariness that we may not consider them as a burdensome task As Means of our growth and improvement that notion is necessary that we may not rest in the work wrought but look after the Grace dispensed thereby As Talents for which we must give an account which will quicken us to more earnest diligence in the Improvement Some do not look upon them as Duties and so neglect them Others not as Priviledges and so do not prize them are not Joyful in the house of Prayer Others not as Means and so rest in the bare performance without looking after the fruits to
Trouble and I will deliver thee and thou shalt glorifie me So Col. 4. 2. Continue in Prayer and watch in the same with thanksgiving We are to gather up matter of Praise to God we should not be so barren in gratulation if we did observe more of these experiences You would not only be glorifying God by way of invocation but Commemoration you may Commend him to others from your own experience Psal. 34. 8. O taste and see that the Lord is good 1. Use. Is to reprove them that throw away their Prayers and never look after them that play with such a Duty as this as Children that shoot away their Arrows and never look where they light Surely this argueth great Contempt and low Thoughts of God Formality in prayer and Stupidness of Heart It bespeaks low thoughts of God and of his Providence for if they did believe such a particular Providence reacheth to all persons and things they would study to produce some of these Experiences to be able to say I was in such a streight and God delivered me Psal. 34. 6. This poor man cryed unto the Lord and he heard him Great Formality in Prayer for if we pray not out of Course but in good earnest we cannot but hearken after the speeding of our requests Great stupidity of Spirit hearts that have any sense of life in them are observing Gods dealings and suit their Carriage accordingly Lively Christians are putting Cases 2. Use. Is to press us to hearken after the Answer of our Prayers Gods Children do so and get much Comfort thereby and Evidence of his Love Psal. 66. 18 19. But verily God hath heard me he hath attended to the voice of my Cry 't is no small favour and respect we have from Gods love to us 't is a great owning of our Persons our Mercies are the sweeter there is a double lustre and beauty put upon them when they come in the way of prayer out of the hand of God not by a Common Providence but by Covenant and by vertue of the Covenant put in suit by us as well as granted by God which is a pledge of God's respect to us To this End 1. Be perswaded that God will hear you and answer you when you pray according to his Will 1 Ioh. 5. 14. And this is the Confidence that we have in him that if we ask any thing according to his Will he heareth us This is absolutely necessary for all that will pray aright and mind what they do for none can come to God aright but those that are perswaded they shall be the better for coming to him Iames 1. 5. Pray in Faith nothing wavering There must be a relying upon God if indeed we pray to him He that expects little in Prayer will neither be much in it nor serious about the answer of it 2. This Answer must be heedfully observed Careless Spirits will not easily discern it Psal. 130. 5 6. I wait for the Lord my soul doth wait and in his Word do I hope My soul waiteth for the Lord more then they that watch for the Morning I say more then they that watch for the Morning As those that watched in the Temple for the dawning of the day this earnest waiting is an happy Token when we make much of prayers they are not lost Therefore as they watched for the Word Brethren so must you wait upon God for some discovery of his Love by a gracious answer and return unto your Prayers 3. Sometimes God giveth an answer presently sometime it may be after some competent space of time 1. Sometimes presently as Cornelius in the time of Prayer and while the duty is a doing God giveth in some tokens of Acceptance as an Angel was sent to Cornelius at the ninth hour which was the hour of prayer to assure him that his prayers were heard and duties accepted Acts 10. 3. Peter and Iohn went up to pray at the ninth hour Acts 3. 1. So Daniel Whilst I was speaking and praying and Confessing my sin yea whilest I was speaking in prayer the Man Gabriel was caused to fly swiftly The Lord is ready to answer the prayers of his servants in the very instant of their praying So Acts 4. 3. While they prayed they were filled with the Holy-Ghost The Cases brought are singular and extraordinary as to the token and manner of Assistance but as to the substance of the Blessing 't is the common practice of Gods free Grace Isa. 58. 10. When they call I will answer while they are yet speaking I will hear Acts 12. 12 18. A Company was met together in Prayer when Peter in Prison heard of the time of his Deliverance 2. Sometimes a good while after the prayers are in Gods book Mal. 3. 16. Now these must be waited for My God will hear me Mich. 7. 7. We cannot say assoon as the prayer is made for he saith I will wait for the God of my Salvation Paul prayed thrice for the removal of the Messenger of Satan 2 Cor. 12. then God said My grace is sufficient for thee We must knock again and again God heareth assoon as the prayer is made but he taketh his own time to dispatch an answer Abraham prayeth for a Child but many years pass over till he hath him in his Armes 4. When God giveth an Answer own it as an Answer sometimes we will not take notice of what is before our Eyes out of deep distress of Spirit 't is said Iob 9. 16. Though I had called and he had answered yet would I not believe that he had hearkned to my Voice Thus we mis-interpret Gods dealings in our troubles that we will not own Gods work as an Answer 5. Consider the several ways how God giveth Answer to his Peoples prayers 1. Extraordinarily as in Ancient time so an Angel was sent to Cornelius to tell him his Prayers were heard So to Daniel so to Abel Heb. 11. 4. probably by Fire from Heaven by Vision to Abraham by Voyce or visible token to Moses and the High-Priest in the Tabernacle of the Congregation from above the Mercy-seat But these returns were proper to those times 2. Ordinary and this several wayes 1 Either by granting the Mercy prayed for as to Hannah 1 Sam. 1. 27. For this Child I prayed and the Lord hath given me the Petition I asked of him So to David Psal. 21. 2. Thou hast given him his hearts desire and hast not with-holden the request of his lips So often to his People when they have humbly sought to him Sometimes instantaneous at the very praying 1 Sam. 7. 9 10. And Samuel cryed unto the Lord for Israel and the Lord heard him and as Samuel was offering up the burnt-offering the Philistines drew neer to Battel against Israel and the Lord discomfited the Philistines Or by degrees when God is preparing Instruments before he giveth Consummate deliverance Acts 7. 34. I have heard their groanings and I will send thee into Aegypt Their
escape was some while after 2 By giving in spiritual Manifestations to the Soul though he doth not give the particular Mercy prayed for As when upon the prayer he reviveth the soul of him that prayeth Iob 33. 26. He shall pray unto God and he will be favourable to him and he shall see his face with joy The Lord giveth them the light of his Countenance and special discoveries of his love or support till the Mercy come Psal. 138. 3. In the day when I cryed thou answeredst me and strengthenedst me with strength in my Soul Support is an Answer such an Answer had Paul My Grace is sufficient for thee Or when the heart is quieted though we do not know what God will do with our requests yet satisfied in the discharge of our Duty and that we have commended the matter to God So it is said of Hannah When she had prayed her Countenance was no more sad 1 Sam. 1. 18. And Phil. 4. 6 7. Be careful for nothing but in every thing by prayer and supplication with thanksgiving let your requests be made known to God and the peace of God which passeth all understanding shall keep your hearts and minds through Iesus Christ. Sometimes by a secret Impression of Confidence or a strong inclination to hope well of the thing prayed for Psal. 6. 8. The Lord hath heard the voice of my weeping Or Experiences as they that travailed to Ierusalem passing through the Valley Baca they met with a Well by the way Psal. 84. 6. a sweet refreshing thought or some help in the Spiritual Life by serious dealing with God some Consideration to set you a work or some new ingagement of the soul to God as a recompence of the Duty some Principles of Faith drawn forth in the view of Conscience not shewed before Some truth or other presented with fresh Life and vigour upon the heart 3. Sometimes by way of Commutation and Exchange and so God doth answer the prayer though he doth not give the mercy prayed for When he giveth another thing that is as good or better for the party that prayeth though not in kind the same yet in worth and value as good This Commutation may be three wayes First In regard of the Person praying David fasts and humbleth and melteth his soul for his Persecutors Psal. 35. 13. and it returned into his own bosom was converted to his own benefit his fasting had no effect upon them but his Charity did not lose its reward David prayeth for his first Child by Bathsheba but that Child dieth and God giveth Solomon instead thereof 2 Sam. 12. 15. Noah Daniel Iob shall save their own Souls Ezek. 14. 14. Your peace shall return to you again Luk. 10. 5 6. the Comfort of discharging their Duty Secondly In regard of the matter Carnal things are begged and Spiritual things are given Acts 1. 6 7. The Apostles asked him wilt thou at this time restore the kingdom to Israel They did not receive the Kingdom to Israel but received the promise of the Spirit Moses would fain enter into Canaan with the People Deut. 3. 23 24. And God said let it suffice thee speak no more of this matter but God gave him a Pisgah sight and ease of the trouble of Wars We would have speedy riddance of Trouble but God thinketh not fit as showers that come by drops soak into the Earth better then those that come in a Tempest and Hurricane We ask for Ease in Troubles and God will give Courage under Troubles Lam. 3. 55 56 57. I called upon thy name O Lord out of the low dungeon Thou hast heard my voice hide not thine ear at my breathing at my cry Thou drewest near in the day that I called upon thee thou saidst Fear not His gracious and powerful Presence in Trouble was enough Christ was heard in that he feared Heb. 5. 7. not saved from that Hour but supported and strengthened in it Iob sacrificed prayed for his Children when they were Feasting Iob 1. 5. and though they were all destroyed God gave him Patience verse 22. for in all that befell him he sinned not nor charged God foolishly Thirdly In regard of means we pray such means may not miscarry God will use other As Abraham would fain have Ishmael the Child of the Promise but God intended Isaac Gen. 17. 18. O that Ishmael might live before thee Thus doth God often blast instruments we most expect good from and maketh use of others to be Instruments for our good which we did least expect it from God may give us our Will in Anger when the Mercy turneth to our hurt Therefore the kind of Gods Answer must be referred to his own Will in all things for which we are not to pray Absolutely and when we have discharged our Duty endeavoured to approve our Hearts to God take what Answer he will give Doct. 2. From the manner of praying with the whole Heart the Saints have the more confidence of being heard in Prayer David alledgeth his crying with the whole heart as an hopeful intimation of a gracious Answer 1. Because a Prayer rightly made hath the assurance of a Promise the Promise is Ioh. 16. 24. Ask and you shall receive that your joy may be full Now this beareth no exception but that we ask according to his Will 1 Ioh. 5. 14. Si bona petant boni bene ad bonum Good men asking good things in the name of Christ for a good end thou canst not miss 2. Where there is sincerity and fervency we have two witnesses to establish our Comfort and Hope the Spirit of God that knoweth the deep things of God and the Spirit of Man that knoweth the things that are in man Gods Spirit who stirreth up these groans in us Rom. 8. 26 27. He that searcheth the heart knoweth the mind of the Spirit because he maketh intercession for the Saints according to the will of God And the Testimony of our own Spirits that we have done our part and discharged our Duty and so have true Joy and Confidence Iob 16. 19 20. My witness is in heaven and my record is on high My friends scorn me but mine eye poureth out teares to God 3. God doth not use to send them away comfortless that call upon him in spirit and truth because by one grace he maketh way for another by the grace of Assistance for the grace of Acceptance Psal. 10. 17. Lord thou hast heard the desire of the humble thou hast prepared their heart thou wilt cause thine ear to hear Where God hath given an Heart to speak he will afford an ear to hear for God will not lose his own work he cannot refuse those requests which are according to the direction of his Word and the motions of his holy Spirit when they are brought to him Use. This exhorteth us to look more after the manner of praying An earnest and sincere prayer cannot miscarry judge by this and you cannot want
success You cannot judge of your prayers by the wit by the length by the kind of words but by the faith the sincerity the obedience the holy desires exprest in them Cry with your whole hearts and God will hear you 1. Look to the fervency of the prayer set your selves in good earnest to seek God and good will come of it Dan. 9. 3. I set my face to seek the Lord God by prayer and supplications I seriously minded the work 2 Sam. 7. 27. Thy servant hath found in his heart to make this prayer unto thee he found his heart disposed to call upon God there is many a prayer we force upon our selves we do not find it there What incouragements from the Word what motions from the Spirit Resolve to seek after it till you have found it Psal. 27. 2. When thou saidst seek ye my face my heart said unto thee thy face Lord will I seek Wrestle with God Hosea 12. 3. He had Power over the Angel and prevailed he wept and made supplication unto him Such as wrestle with God and have their hearts broken and melted before the Lord will prevail 2. Look to the sincerity of your prayers see that you do not feign and pretend to pray for a thing you desire not is your Confidence wholly in the Lord When your heart is divided and you hanker after carnal Lusts you cannot pray aright 3. Look that you ask more for his Glory then for your own Ease Iam. 4. 3. Ye ask and receive not because you ask amiss to consume it on your lust The less By-ends in prayer the more hope of Success Thirdly The promise of Duty I will keep thy Statutes Doctrine Gods Children when they think of Mercy are at the same time thinking of Duty and Obedience 1. Because they are ingenuous and thankful Now Obedience is the best expression of gratitude and therefore when they ask mercy they mingle Resolutions of Duty with Expectations of Mercy Rom. 12. 1. I beseech you by the mercies of God that ye present your bodies a living sacrifice holy and acceptable to God which is your reasonable service 2. They are supernaturally or spiritually sincere and so propose this as their scope in all Conditions to live unto God all their desires and resolutions are to this purpose They have a sense of their own Benefit but still in subordination their purpose is to serve him diligently Phil. 1. 21. To me to live is Christ. Rom. 14. 7 8. For none of us liveth to himself and no man dieth unto himself for whether we live we live unto the Lord or whether we die we die unto the Lord whether we live or die therefore we are the Lords 3. This is God's End in giving Mercy Temporal or Spiritual to bring them to Obedience Luke 1. 74 75. That we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness before him all the dayes of our life Save me quicken me and I will keep thy Statutes Gods end in giving and the end of gracious souls in seeking of Mercies and Blessings is much the same that God may have the Glory as well as they the Benefit and Comfort of what he bestows upon them Use. Mind your Service more ingage your selves to God a-new in every prayer upon every Mercy and Answer of Prayer Lord I desire this only in order to Obedience SERMON CLXIV PSALM CXIX VER 146. I cryed unto thee save me and I shall keep thy Testimonies THis Verse is the same with the former onely these differences may be Observed 1. There the Qualification of the Prayer is expressed I cryed with my whole heart Here the Person to whom he Prayed I cryed to thee O Lord. He had told us before how he Cried now to whom he Cried to thee have I sought and to thee onely 2. The Request was general that God would hear him Now particular that he would deliver him There it was hear me now save me 3. The Notion which implyeth the Word of God is diversified there Statutes here Testimonies 4. Our Translation expresseth another difference there it is I will keep thy statutes as making it his Vow and Purpose here I shall keep thy Testimonies as making it the effect and fruit of his Deliverance Or as it is in the Marginal reading that I may keep thy Testimonies as making it his scope and aim In the words observe I. An Intimation of Prayer I Cryed unto thee II The Matter of his Prayer Save me or deliver me out of trouble III. The End and Scope of his Prayer not for the satisfaction of his Natural desire but that he might have an Heart and Opportunity to serve God and obey his Word That I may or then I shall keep thy Testimonies Observations from the Text. Doctrine I. We should not lightly give over our Suits to God Here is a Repetition of the same Prayer I Cried yea again I Cried and a third time Verse 147. I prevented the dawning of the morning and cryed Si ter pulsanti nemo respondet abito we use to knock at a door thrice and then depart Our Lord Jesus Mar. 26. 44. prayed the third time the same words saying Father if it be possible let this cup depart from me So the Apostle Paul 2 Cor. 2. 8. For this I besought the Lord thrice that it might depart from me So 1 Kings 17. 21. And he stretched himself upon the Child three times and cryed unto the Lord and said O Lord my God I pray thee let this Childs soul come into him again This it seemeth was the time in which they expected an Answer in weighty Cases and yet I will not confine it to that number for we are to reiterate our Petitions for one and the same thing so often as occasion requireth till it be granted Now the Reasons are 1. Because the force of Importunity is very great the two Parables evidence that Luk. 11. and Luk. 18. If to obtain the Spirit or right upon our Enemies or Oppressors in both these Parables there is a Condesension to the suppositions of our unbelief if we suppose God tenacious and hard-hearted or if we suppose him regardless and mindless of the affairs of the Church or to put it in milder Terms if we think nothing due to us Luk. 11. 8. if he will not rise and give him because he is his friend or if our condition be so hard that we think it is past all relief whatever be our secret and mis-giving thoughts we ought always to pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not be overcome with Evil. Luk. 18 1. He spake a Perable unto them to this end that men ought alwayes to pray and not to faint for Importunity is of great prevalence with God and Men. II. A Deliverance is never so sweet noâ—… so thankfully improved if it come at the first Call 1. It is not so sweet nolo nimis facilem we disdain things that
come too easily but that which costs us much pains and long crying is more prized the Reason is because Delay and Difficulty sharpen our Desires and the sharper our Desire in the absence of a Blessing the greater gust and sweetness we find in it when it cometh at last A sack that is stretched out is more capacious and holdeth the more so is the Soul more widened by inlarged desires to intertain the Blessing for always our delight is according to the proportion of our Desires as an hungry man or one long kept from meat relisheth his food better than another that hath it always at hand Isa. 25. 9. And it shall be said in that day lo this is our God we have waited for him and he will save us this is the Lord we have waited for him we will be glad and rejoyce in his salvation We that know Blessings more by the want than the worth of them in waiting we are acquainted with the difficulties and inconveniencies that attend the want of things and so are more fitted to prize them then ever we should have been if we had not so long waited 2. It is more thankfully Improved this follows upon the former and may be further made good because when we know the difficulty of getting a Blessing we will not easily part with it as they that get an estate are usually more careful how they spend it than they that are born to one therefore God holdeth his People long at prayer to prepare and season their hearts that when they have it they may know better how to imploy it for his glory and his own good Questionless Hannah would never have devoted her Child to God had she not continued so long without him and prayed for him with such bitterness of Heart but that wrought on her 1 Sam. 1. 11. And she vowed a vow and said O Lord of Hosts if thou wilt indeed look on the affliction of thine handmaid and remember me and not forget thine handmaid but wilt give unto thine handmaid a man-child then I will give him unto the Lord all the dayes of his life and no razor shall come upon his head Compare this with the 27 28 verses For this Child I prayed and the Lord hath given me my petition which I asked of him therefore also I have lent him to the Lord as long as he liveth he shall be lent unto the Lord. The same effect you may observe in any spiritual Comfort you obtain for your Souls or any temporal Mercy or Comfort of the present Life which you get by Prayer if God had answered you at first it had been reckoned among the ordinary effects of his Goodness and so pass't by but what is won by Prayer is usually worn with Thankfulness you would not have been so sensible of the hand of Providence the graciousness of the Answer or your obligation to God or indeed that it had been an answer of Prayer at all III. Things often and earnestly asked of God come with the greater fulness of Blessing when they come and so as one saith God payeth them Use for forbearance the Mercy is the more ample and so every Prayer hath its reward Christ denied the woman of Canaan long but at length yieldeth up himself to her importunity Mar. 15. 26. O Woman great is thy Faith be it unto thee as thou wilt She lost nothing by the delay Hannah was long without a Child but at length the Child proved the more eminent she gets both a Child and a Prophet too Let God alone and do you continue praying and he will recompence you abundantly for all his delay Peter was in Prison and the Church made prayers without ceasing Acts 12. 5. and God doth not only bring him out but bring him out with a Miracle so that they were astonished verse 16. God delayed for a while and seemed to refuse their Prayers but when Herod was just about to bring him forth to Execution God brought him forth to Deliverance Every Prayer is upon the file and contributeth to make the Mercy the more compleat it remaineth day and night before the Lord 1 Kings 8. 59. And let these my words wherewith I have made supplication before the Lord be nigh unto the Lord our God day and night as a memorial Acts. 10. 4. Thy prayers and thine alms are come up for a memorial before God IV. It argueth an ill spirit when we will not continue praying though we have not presently that which we pray for To be sure 1. There is dis-obedience in it for it is contrary to Gods Injunctions Luk. 18. 1. Men ought always to pray and not to faint We ought not to surcease our suits so Eph. 6. 18. Praying always and with all perseverance alwayes relateth to the constant exercise of this Duty upon all occasions with all perseverance to particular suits we put up to God Now our Duty must not be omitted whatever the discouragements be as Moses was to hold up his hands till the going down of the Sun so are we to continue our suits and press hard for an Answer till God give us the thing we pray for 2. There is weakness of Faith to yield to the Temptation and to go off upon every repulse yea sometimes too too plain Unbelief and Atheisme as if there were no Mercy to be expected from God or no good to be obtained by spiritual means Faith is to believe what we see not the Woman of Canaan cometh to Christ at first she gets not a word from him and afterwards his speech is more discouraging then his silence she is put out of the compass of his Commission I am not sent but to the lost sheep of the house of Israel but still she is importunate afterwards a rough Answer it is not meet to take the Childrens bread and cast it unto dogs she turneth his Rebuke into an Encouragement then O woman great is thy Faith Mat. 15. 26. Many times we pray for Blessings and the Oracle is dumb and silent though God love the Supplicant yet he will not seem to take notice of his desires yea the more they pray the more they may go away with a sense of their unworthiness and revived Guilt yet the work of Faith is to make an Answer out of Gods silence a gracious Answer out of his Rebukes and to increase our importunity the more 3. Want of Love to God or coldness of Love it is the property of Love to adhere to God though we be not feasted with felt Comforts and present Benefits Yea though he appear an enemy for so will God try the Affection and Deportment of his Children Isa. 26. 8. Yea in the way of thy Iudgments have we waited for thee the desire of our Souls is to thee and to the remembrance of thy Name Iob 13. 15. Though he slay me yet will I trust in him Not only when our Affections are bribed a Child of God should Love God for his
over our distempers and personal necessities Zech. 12. 10 11 12 13 14. Many will say they have no gifts certainly they that feel their necessities will speak of them in one fashion or another But this cuts off the objection the Spirit is given to help thee I will pour upon them the Spirit of Grace and Supplication and they shall mourn apart Such is Gods condescension to the Saints that he hath provided for them not only an Advocate but a Notary A Notary to draw up their Petitions and an Advocate to present them in Court And surely the gifts of the Spirit should not lie by idle and useless 4. I might urge you too from the practice of the Saints who are called Gods supplicants Zeph. 3. 9. the generation that seek him Psal. 24. 6. They delight in Gods Company and cannot be content to stay away long from him Daniel had his three times a day Dan. 6. 10. So David Psal. 55. 17. Evening and morning and noon will I pray and cry aloud and he shall hear my Voice And David Seven times a day will I praise thee Psal. 119. 164. And Cornelius prayed to God alwaies Acts 10. 2. not only with his Family but sometimes alone for his Family They that have an habit of prayer will be thus affected now to be altogether unlike the People of God giveth just cause of suspicion 5. Shall I add our own private Necessities which cannot be so feelingly spoken to by others do challenge such a Duty at our hands or it may be are not so fit to be divulged and communicated to them 1 Kings 8. 38. There is the plague of our own hearts Paul had his thorn in the Flesh 1 Cor. 12. 7. I sought the Lord thriee No Nurse like the Mother none so fit feelingly to lay forth our Case to God as our selves private prayer 't is an help to inlargement of heart for the more earnest men are the more they desire to be alone Ier. 13. 17. My soul shall weep sore in secret places Christ went from his Disciples in his Agony when he would pray more earnestly Luk. 22. 41 42. Strong affections are loth to be disturbed and seek retirement Iacob sent away his Company when he wrestled with God Gen. 23. 24. Oh! then let all this be considered by you if you neglect Closet addresses to God you wrong God and your selves You wrong God because 't is a necessary part of the Creatures Homage to God and you wrong your selves because such duties bring in a great deal of comfort and peace to the Soul and many sweet and gracious experiences which are not vouchsafed else-where Bernard saith The Churches Spouse is Bashful and Christ will not communicate his Loves in Company You are to use acquaintance with God and so peace shall come to us Iob. 22. 21. It argueth little friendship to God when we seldom come at him and maintain no personal Commerce with him When we pray with others we cannot so well tell who is heard as when we pray alone and see what God will do for our Souls Ps. 116. 1. I will love the Lord because he hath heard the voice of my Supplication You sought earnestly for such a thing and the Lord heard you To conclude all A man will not pray with any savour and delight in publick that doth not pray in secret I observe in Ezekiel's Vision the Lord removed from the Temple by degrees First from the holy place to the Altar of Burnt-offerings then to the Threshold of the house then to the Mountain on the East-side of the City there it stood hovering as loth to be gone So first God is cast out of the Closet private intercourses are neglected then out of the Family and then out of the Congregation and then publick Ordinances are laid aside as useless then are men given up to a strange giddy and vertiginous Spirit and all manner of Prophaneness As a Tree dies by degrees first bears not Fruit then no Leaves then no Bark so carnal Christians die by degrees II. It was an early Morning Prayer I prevented the dawning of the morning and cried I would not lay a burden upon any ones Conscience so God have his due at any time of the day 't is enough In colder Climates those of a weaker constitution may not be able to rise so soon and therefore if any other time of the day be fittest for Commerce all circumstances considered it cometh to the same issue Yet that the morning is our golden time and should not be neglected out of sluggishness what ever dispensation there be for weakness these Considerations may evince 1. The Example of Christ and his Saints we read of our Lord Jesus Christ Mark 1. 35. That in the morning rising a great while before day he went out and prayed This Example bindeth those to receive it that can receive it if you would take the opportunity of the Morning it deserves to be considered by us how willing Christ was to deny his Natural Rest to be with God in private And have not we more need And accordingly the Saints have practised this Psal. 5. 3. My voice shalt thou hear in the morning O Lord in the morning I will direct my prayer to thee and look up Upon which Chrysostom saith Before thou washest thy hands wash thy soul by Prayer So again Psal. 59. 16. I will sing aloud of thy mercy in the morning So would David begin his day with praises of God and prayers to him So 1 Sant 1. 19. And they rose up early and worshipped before the Lord. That was their first work and they were betimes at it So the primitive Christians their hymnos Antelucanos they sung Psalms to God and Christ in the morning early as their Persecutors informed against them See Tertul. Apol. Euseb. c. Now this is of some significancy to Christians 2. Because when ever we have strong Affections to any thing we make it our morning work be it good or bad Good so Mary and Mary Magdalen came early to the Sepulchre of Christ Matth. 28. the Disciples when they came to wait for the promise of the Spirit they met betimes for the Holy Ghost fell upon them in the morning Act. 2. 15. For these men are not drunk as ye suppose seeing it is but the third hour of the day which was about Nine of the Clock and some good time had been spent before as appears by this speech that was uttered So Hosea 5. 16. In their afflictions they will seek me early This is their first and chiefest work that which urgeth the heart most we shall think of in the Morning The Objects that have made deepest impression upon our Spirits will present themselves before any images be received from abroad Prov. 6. 22. Bind my Law upon thy heart when thou walkest it shall talk with thee c. Abraham when he went about the work of offering his son Isaac he rose early in the
Hebrews was divided into three Watches the first Watch was called the head or beginning of the Watches Lam. 3. 19. Arise cry out in the night in the beginning of the watches pour out thine heart like water before the Lord. The second was called the middle watch Iudges 7. 19. Gideon came to the outside of the Camp in the beginning of the middle watch The third and last was called the morning watch Exod. 14. 24. In the morning watch the Lord troubled the host of the Aegyptians This was the first division of the Night among the Hebrews into three watches but it seemeth afterwards when they were acquainted with the Romans they had four Watches as Matth. 14. 21. In the fourth watch of the night Iesus went to them walking on the Sea For every three hours they had a new Watch and according to this latter division they were called the Evening and the Midnight and the Cock-crowing and the Dawning Mark 13. 35. Now whether we reckon by the first or second division it cannot be imagined that David should be wholly without sleep Rabbi David Kimchi thinketh he gave the first watch to sleep and the other two to the Meditation of the Word and that he did this often when the nights were long I think 't is meant of the third and last watch and so it agreeth with the dawning of the Morning mentioned in the former Verse and this Watch which is called the Morning Watch did David prevent getting up early to entertain himself with delightful Meditations on the Word of God The Sept. reads it early in the morning II. What is meant by preventing the Night Watches either that he was more careful to awake at several times of the Night to Meditate on Gods Word than they to keep their Watches who were appointed thereunto or that he did not need to be called upon by them for the Watchmen were wont to tell them the Seasons and Watches of the Night but he needed not that help his own desires and delights awakened him so that in effect he saith when others are so fast asleep that either they do not wake in the night or if they do 't is because they are interrupted in their sleep by the noises of the Watch or Guard but I need no such excitation for my eyes prevent the night watches sleep flyeth from them of its own accord that my mind may be delighted with the Meditation of Gods Word The Points are First From the Duty wherein David was exercised Doctrine That Meditation on the Word of God is one duty that Christians should take care to perform Secondly From the Season his eyes prevented the night watches Doctrine A Gracious heart will take all occasions to set itself a work on Holy things and sometimes in the Night Thirdly From the Condition wherein he was in some distress for he saith save me and his Prayers not yet heard I cryed I cryed I cryed Doctrine That 't is needful to Meditate on Gods promises at such a time as our suit hangeth at the Throne of Grace without grant and effect The first will give us occasion to speak of the Duty of Meditation and the necessity and profit of it what the Duty of Meditation is see Sermon upon the 15th Verse of this Psalm II. 'T is a necessary Duty because 't is recommended to us by God among other things injoyned in his Word He complaineth of the neglect of it Isa. 1. 3. Israel doth not know my People doth not consider they will not think upon God nor consider what great things he hath done for them 'T is recommended to us in the practice of the Saints they sometimes meditate upon God Psal. 63. 3. I remember thee upon my bed and meditate of thee in the night watches When David could not sleep and had his night rest broken his thoughts run upon God presently Sometimes upon the Works of God Psal. 143. 5. I meditate on all thy works I muse on the work of thine hands On his Creation and Providence Sometimes on the Word of God either that part which sets forth their Duty Psal. 1. 2. But his delight is in the law of the Lord and in that law doth he meditate day and night To make the Christians Life more orderly and comely the Apostle commands us Phil. 4. 8. to think on these things Sometimes on the Promises and grounds of Faith for the support of their Souls in a fainting time as in the Text especially that part of the Word which is brought unto them by the Providence of God and so we meditate upon what we read and hear Luk. 2. 19. Mary kept all these things and pondered them in her heart We ponder things when we consider the weight and moment of them that our hearts may be affected with them So Moses Deut. 32. 46. And he said unto them set your hearts unto all the words which I testify among you this day Luk. 9. 44. Let these sayings sink into your ears be seriously considered and thought of by you not be lost or vanish into the Air or stay in the Brain III. 'T is a profitable Duty 't is an help 1. To our Natural Faculties 2. To our Graces 3. To our Duties 1. To our Natural Faculties to our Memories We complain of weak Memories but we do not take a right course to cure them Good things slip from us as water doth through a sieve and why because we do not weigh them and meditate upon them by deep and serious thought Truths would stay with us longer if we did oftner think on them So many a Conviction is lost Iam. 1. 23 24. For if any man be a hearer of the Word and not a doer he is like unto a man beholding his natural face in a glass for he beholdeth himself and straitway forgetteth what manner of man he was Many a Comfort is lost by neglect Heb. 12. 5. And have you forgotten the exhortation which speaketh to you as children A weak impression is soon defaced Many a pressing motion is lost for want of a little diligence to fasten it upon the heart Heb. 2. 1. Therefore we ought to give the more earnest heed to the things which we have heard lest at any time we should let them slip Meditation and serious Consideration fastens a Truth upon the Mind and Memory Deliberate thoughts stick by us as a Lesson well Conned is not easily forgotten Civet long kept in a Box the sent remaineth when the Civet is taken out Sermons meditated upon are remembred long after they are delivered So for Understanding we have weak Understandings slow to conceive of any thing that is Spiritual and heavenly why because we are so little exercised in the study and contemplation of these things whereas our Judgments would ripen and we would grow more skillful in the Word of Righteousness if we did often meditate on it Psal. 119. 99. I have more understanding then all my Teachers for thy testimonies
draw us to the same Fountain of Grace for Pardon and Life to our selves These Examples do more than the Doctrinal declaration because they do not onely shew that Mercy and Grace may be had but that it hath been attained unto by those who in all respects did judge themselves and were really unworthy of it as unable to lay hold of it and to make good use of it afterwards as we our selves The Ice is broken the Ford ridden before us therefore we may venture our Salvation and Acceptance with God upon the same Grace 3 His former love to our selves At first he took us with all our faults and betrothed us unto himself in Loving-kindness and tender Mercy Hosea 2. 19. and therefore he will still do us good freely and bountifully And so we may answer all Objections from Gods wonted goodness towards us When he hath entred into Covenant with us out of his Love and Bounty we may well expect that upon the same terms he should keep Covenant The continuance is more easily believed and asked than the beginning and first grant Psal. 36. 10. O continue thy loving-kindness unto them that know thee and thy righteousness to the upright in heart When by Experience we have found what it can do for unworthy creatures we may the better expect it should help us upon all occasions 4. The End why God exerciseth it which is his Glory even the glory of his Grace and Loving-kindness That that might be acknowledged and exemplified by those that are partakers of it even to be altogether glorious Eph. 1. 6. To the praise of his glorious grace wherein he hath accepted us in the beloved That it may be owned and esteemed as free and liberal and working of its own accord We only cross Gods End when we do not plead it admire it and esteem it highly and improve it for our Comfort for this is Gods End in the whole business of our Salvation from first to last that Men and Angels might be excited to set forth the praises of his rich Mercy and free Grace And here is a new incouragement to ask gracious supplies of God according to his Loving-kindness or upon the account of that Attribute even that his Grace may be more esteemed and exalted in our hearts Psal. 109. 21. But do thou for me O God the Lord for thy names-sake because thy mercy is good deliver thou me It concerneth him in point of his chief honour and glory to do good to his People that he may be known and owned to be a good and a gracious or loving God Use Well then If this be the great plea of the Saints 1. Let us meditate often of the Loving-kindness of God of his pitying and pardoning and lovingly intreating poor sinful and broken-hearted creatures that come to him This should be our daily Meditation bonum est primum potentissimum nomen Dei saith Damascene It is the first-born and chiefest name of God We cannot conceive of God by any thing that concerneth us so much as his Goodness by that we know him and for that we love him We admire him with Reverence for his other Titles but this doth first insinuate with us and command our respect to him The first Temptation that ever was in the World was to weaken the conceit of his Goodness in the heart of the creature as if God were envious harsh and sowre in his restraints still it is a great Temptation yet God is good to Israel Psal. 73. 1. Oh let us fortifie our Hearts with frequent thoughts of his Goodness and Loving-kindness As we should do this every day so especially upon the Sabbath day Psal. 92. 2. I will shew forth thy loving-kindness in the morning and thy faithfulness every night We should do this with all the advantage we can use more especially when we are in his presence conversing with him and ministring before him Psal. 48. 9. We have thought of thy loving-kindness O God in the midst of thy Temple We should often and seriously think when we come to God surely now we have to do with a loving and gracious God whether we wait upon him in Prayer or the Word or Sacraments if any prayer to make or comfort to expect 2. Observe the fruits and effects of it and value them They that are Students in Providence shall not seek long before they find God to be a God full of loving-kindness and tender Mercy Psal. 107. Whoso is wise and will observe these things even they shall understand the loving-kindness of the Lord. Few regard it or look after it but they that do pry into the course of his dealings shall not be without many instances of Gods love and free favour to them now when you have found it out value it Psal. 63. 3. Because thy loving-kindness is better than life my lips shall praise thee You shall have rich experiences such as will fill you with joy unspeakable and glorious to be esteemed above all comforts whatsoever 3. Praise God for it This should be a lively motive to praise him Psal. 138. 2. I will worship towards thy Temple and praise thy name for thy loving-kindness and for thy truth These two are the cause of all we have 't is without any deserving of ours only because we have to do with a gracious and faithful God Isa. 63. 7. I will mention the loving-kindness of the Lord and the praises of the Lord according to all that the Lord hath bestowed on us and the great goodness towards the house of Israel which he hath bestowed on them according to his mercies and according to the multitude of his loving-kindness The Prophet speaketh as if he could never find words enough or pregnant enough to express his sense of Gods gracious dealing so bountifully had he dealt with his People 4. Let us improve this loving-kindness and readiness of Gods Mercy to help penitent Supplicants 1. In a way of Trust the least degree of which is enough to keep the sinner from running away from him how grievous soever his offences and demerits be yet come to him say as David Psal. 51. 1. Have mercy upon me O God according to thy loving-kindness according unto the multitude of thy tender mercies blot out my transgressions Yea make it a ground of confidence and support Psal. 69. 16. Hear me O Lord for thy loving-kindness is good turn unto me according to the multitude of thy tender mercies 2. In a way of Fear that we may not interrupt the sense of it or stop the current of his good will Psal. 26. 3. Thy loving-kindness is before mine eyes and I have walked in thy truth 'T is the ground of all our Confidence lose not that the Lord taketh notice of them that trust in his goodness Nahum 1. 7. The Lord is good a strong hold in the day of trouble and he knoweth them that trust in him There is one word yet undiscussed According to thy Iudgment Some
are Fugitives as well as Exiles we hang off from God and are loth to make use of the offered opportunity therefore the imprecation of our liberty is not only to be considered but also the Application of this grace to our Souls which is done by the Spirit of Christ. Certainly as to God he considereth us as united to Christ before he will be near to us Eph. 2. 13. But now in Christ Iesus ye who were sometimes afar off are made nigh by the blood of Christ. It was purchased by the blood of Christ but it is not actually bestowed and applyed to the Elect until they be united to Christ and in him by saving Faith as branches in the root not only through Christ but in Christ something for us and something in us as to our selves overcome our averseness to set our hearts to seek the Lord. Nemo te quarere potest nisi qui prius invenerit vis igitur inveniri ut quaeraris quaere ut inveniaris potes quidem inveniri non tamen praeveniri None can be afore-hand with God we cannot seek him till we have found him he will be sought that he may be found and found that he may be sought he draweth nigh to us by his preventing grace that he may draw nigh to us by further grace and inclineth us to do what he requireth that he may Crown his own work Use. 1. To perswade us to enter into this state of nearness by taking hold of God's Covenant It is an excellent thing in the general all will grant it that it is good to draw near to God but it is not only good but good for you all things considered Psal. 73. 28. It is good for me to draw near to God it is our only blessedness the practical Judgment must be possessed with this Truth and then determine it so that it may have the Authority of a Principle and then the heart must be ingaged to draw nigh to God by an hearty resolution to come unto God till the heart be ingaged we are too easily inticed away from God now the engaging the heart is by Covenant yield your selves to the Lord 2 Chron. 30. 8. All Gods servants they are his by Covenant Ezek. 20. 37. I will cause you to pass under the rod and bring you into the bond of the Covenant as sheep to pass one by one out of the Fold God doth not Covenant with us in the lump and body but every man for himself must engage himself to live according to the Will of God It is not enough that Christ ingaged for us as our surety Heb. 7. 22. Iesus was made the surety of a better Testament something is to be done personally if we would have benefit by it It is not enough that the Church ingage for us as a visible political body professing Faith in Christ Ezek. 16. 7. but every man must ingage his own heart It is not enough our Parents did engage for us in behalf of little ones avouch God to be their God Deut. 29. 10 11 12. Ye stand this day all of you before the Lord your God your captains of your Tribes your elders and your officers with all the men of Israel your little ones your wives and the stranger that is in thy Camp from the hewer of wood to the drawer of thy water that thou shouldest enter into Covenant with the Lord thy God and into his Oath which the Lord thy God maketh with thee this day We must ratifie their Dedication and Covenant in our own Persons 2 Cor. 9. 13. by a prosessed subjection to the gospel of Christ. This Covenant and Oath of Allegiance you eat at God's Table to shew that God and you are agreed and entred into a strict Union and Fellowship one with another 2. Let us live as in a state of nearness to God let us fear him and love him and walk with him as Enoch did Gen. 5. 24. or set the Lord always before us as David did Psal. 16. 8. How so in point of Reverence in point of Dependance 1. In point of Reverence that we may not displease God with whom we walk Mich. 6. 8. to walk humbly with thy God Thou shalt humble thy self to walk with God it is not a fellow-like familiarity or the intimacy of equals but the common subjection of inferiours the Obedience of Children diligently taking heed lost a breach fall out betwixt God and them Deut. 23. 14. For the Lord thy God walketh in the midst of thee to deliver thee and to give up thine Enemies before thee therefore shall thy Camp be holy that he may see no unclean thing in thee and turn away from thee God threatens to leave them if he saw any filthiness among them if we sin against God we may find him near as a Judge to punish not as a Father to protect us Besides it is for the honour of God that a People near and dear to him should study to please him in all things and that they should walk worthy of God with whom they profess to be in Covenant and whose friendly presence they enjoy The nearer you are to God the greater your sins if you be the Spouse of Christ your sins are Adultery if you be the Children of God your sins are Rebellion and Parricide if you be the Friends of God Christ hath the more cause to complain Psal. 55. 12 13. For it was not an enemy that reproached me then I could have born it neither was it he that hated me that did magnifie himself against me then I would have hid my self from him but it was thou a man mine equal my guide and mine acquaintance Your sins are the injuries of a false Friend if you be of the houshold of God after you had eaten his bread will you lift up the heel against him Psal. 41. 9. Yea mine own familiar friend in whom I trusted which did eat of my bread hath lift up his heel against me It is Treachery of an unfaithful Domestick and Servant Men will endure injuries from Strangers better than from nearer Relations Those that do not belong to God that are not so dear and near to him their sins are not so grievous In short if you be the People of God whom God will own in the World you should take care to live to his Honour 2. In point of Dependance did we believe more firmly that God were so near and so ready at hand to comfort support deliver and bless us this would stay our hearts in all our troubles Is God near us what should we be afraid of Psal. 23. 1 2. The Lord is my shepherd I shall not want he maketh me to lie down in green pastures he leadeth me beside the still waters God admitteth you to his Table to assure you of his Bounty and Liberality he gives you this Supper as a sign of Reconciliation with you that God and you are Friends Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Especially let it
we should let them slip for if the word spoken by Angels was stedfast and every transgression and every disobedience received a just recompence of reward how shall we escape if we neglect so great Salvation The word spoken by Angels was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was only worth questioned no but the truth also because so little believed therefore so little thought of less desired least of all pursued and sought after 2 Pet. 1. 16. We have not followed cunningly devised fables when we made known to you the power and coming of the Lord Iesus but were eye-witnesses of his Majesty Use. Oh study to be informed more and more of this great Truth le ts think of and often consider the unerring Certainty of the Scripture 'T is a Truth not to be supposed and taken for granted but known that you may build sure Man is apt to suspect Evangelical Truths as being cross to his Lusts and Interests You will find it of use not only in great Temptations when we are apt to question all Psal. 73. 13. but in ordinary practice in every Prayer Heb. 10. 22. Let us draw near with a true heart in full assurance of Faith 'T is not an Assurance of our particular estate or our Title to Eternal Life but a full Assurance of the Word and Promise of God that is necessarily required in every one that will draw nigh to God Let us ask in faith nothing doubting Iam. 1. 7 8. 2. Do not content your selves with a light Credulity but grow up to a full perswasion 2 Tim. 3. 14. But continue thou in the things which thou hast learned and hast been assured of knowing of whom thou hast learned them And Col. 2. 2. That their hearts being comforted being knit together in love and unto all riches of the full assurance of understanding Not a fluctuating doubting Knowledge but a full perswasion of the Truth of the Gospel Luk. 1. 4. That thou mayest know the certainty of those things wherein thou hast been instructed Col. 1. 23. If thou continue in the faith grounded and settled and be not moved away from the hope of the Gospel a rooted perswasion that 't is the undoubted Truth of God the firmness of Faith should answer the firmness of Gods Word There are several degrees of Assent Conjecture Opinion weak Faith and receiving the Word in much Assurance 1 Thes. 1. 6. There is Belief Confidence Assurance and full Assurance Belief is grounded on Gods Word in general and all the Truths and Propositions therein contained Confidence on the Promise the one goeth before the other Fidelity is before Dependance and Belief for the Promise is first a Truth and so to be considered before it can be conceived under the formal notion of a Promise full Assurance is grounded on the Fidelity and Immutability of God no man believeth so far but he may believe more Doct. III. That Experiences of former times should give us encouragement to trust God for what is future Thy Testimonies I have known of old saith David So the Children of God make use of them See Davids Instance 1 Sam. 17. 36. Thy servant slew both the Lion and the Bear and this uncircumcised Philistian shall be as one of them Moreover David said the Lord hath delivered me from the paw of the Lion and the paw of the Bear and he will deliver me out of the hand of this Philistine Thus he argueth from former experience to future deliverance I trust in the same God who is able to give the same strength and why should I not look for the same success So Iacob Gen. 32. 10 11. I am not worthy of the least of all thy Mercies and of the Truth thou hast shewed to thy servant for with my staffe I passed over this Iordan and now I am become two bands deliver me I pray thee from the hands of my brother Esau. So Psal. 23. 5 6. Thou hast prepared a table for me in the presence of mine enemies Surely goodness and mercy shall follow mee all the dayes of my life He hath been good to me and if it be for his glory he will be still good to me he hath been my God and will be my God and shall be my God for ever 2 Cor. 1. 10. Who hath delivered from so great a death and doth deliver in whom we trust he will yet deliver us In all respects of time we stand in need of deliverance when one is past another cometh there have been dangers there are dangers and there will be dangers but God hath doth and will deliver It is a Trade God hath used an Art he is versed in and never at a loss about Our God is a God of Salvation and is excellent in working of it Reasons of the Point I. Gods Constancy and Unchangeableness God is the same alwayes like himself for Mercy Power and Truth he is never at a loss what he hath done he can do and will do I am is Gods Name not I have been or shall be his Providence is new and fresh every Morning Lament 3. 23. God is but one God Gal. 3. 20. Alwayes like himself as he hath delivered so he doth and will Isa. 59. 1. Behold the Lords hand is not shortned that he cannot save neither his ear heavy that he cannot hear No decay in him when we give to another we give from our selves we waste by giving the Creatures are at a stint and soon spend their allowance but God cannot be Exhausted there is no decrease of Love and Power no wrinkle upon the brow of Eternity II. Experience begets Confidence Rom. 5. 3. And patience experience and experience begets hope The heart is much confirmed when it hath Faith and Experience of his side If we were as we should be the Promise should be beyond all Experiences for it is the Word of him that cannot lye Experience addeth nothing to the certainty of the Promise nor any Authority to it only in regard of our weakness 't is an help and sensible Confirmation against our distrustful Cares and Fears Sense and Experience is not the ground of Faith we must believe God upon his bare word yet 't is an encouragement Ioh. 20. 29. Because thou hast seen me thou hast believed Then more encouraged when felt Christ. We have a double proof and experience 1. What God is able to do for us 2. What God will do again when his own Glory and our need requireth it 1. We know what God can do former Deliverances are as so many Monuments and significations of his Power Isa. 51. 9. Awake awake O arm of the Lord art not thou he that cut Rahab and wounded the Dragon awake and put on strength as in the ancient dayes Rahab is Egypt Psal. 87. 4. the Dragon Pharaoh Ezek. 29. 3. the Dragon or Crocodile of Egypt Can he do this and not do that Upon every experience we that learn by sense should be more strongly perswaded of Gods Power 'T
wrath and to make his power known endured with much long-suffering the vessels of wrath fitted to destruction and that he might make known the riches of his glory on the vessels of mercy which he had before prepared unto glory Meet for Heaven Ripe for Hell Saints like a shock of Corn in season so when sinned enough then away to Hell But this Exhortation is like to be lost because no body will apply it let us see then the Character of wicked men Secondly They seek not thy Statutes Doctrine They are wicked men who seek not Gods Statutes Here I must Enquire I. What it is to seek Gods Statutes II. Shew why they are wicked that do not seek them I. What it is to seek Gods Statutes There 1. The Object or thing sought is Gods Statutes those Rules and Counsels which he hath given us to guide us in our service of himself and pursuit of true Happiness These are all enforced by his Authority and Enacted as Laws and Statutes which we cannot transgress without violation and contempt of his Authority Now he saith statutes indefinitely because they must all be regarded without exception for they all stand upon the same Authority It is said of Ezra that good Scribe Ezra 10. 7. That he prepared his heart to seek the law of the Lord and to do it that is to be throughly informed of and to practice whatsoever was injoyned in the Law of God so must we prepare our hearts to do all And because our Christian Law is broader and comprizeth Gospel too which is the Law of Faith we must take care of all which God hath given us in charge and all that is adopted into our Rule of Faith and Repentance as well as Moral Duties and because there are minutula legis and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore our chief care must be about the weighty things and those of greater moment must be sought most earnestly Therefore it is said Mar. 6. 33. Seek ye first the Kingdom of God and the righteousness thereof these concern the change of our Estate 2. The Act of seeking the word implyeth earnest and constant endeavour I seek for that which I mind and pursue with all my heart and use all means that I may obtain it till I do obtain or find it thus we are bidden to seek that which is good Amos 5. 14. Seek good and not evil that ye may live And Zeph. 2. 2. Seek ye the Lord all ye meek of the Earth which have wrought his Iudgments seek Righteousness seek Meekness it may be ye shall be hid in the day of the Lords anger So Christ Ioh. 5. 30. I seek not mine own will but the will of the Father which hath sent me And here the Psalmist speaketh of seeking Gods Statutes 1. It implyeth earnest Endeavour for a mans heart is upon what he seeketh that it be the business of our lives not a thing done by the by but our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our work is to please God and to this all other things must give way Many think it is a foolish thing for them to Trouble their heads with matters of Religion and to lay bands of strictness upon themselves but it must not only have its Turn and Respect among other Affairs but be indeed as the great Affair of our Lives There is no business of such weight and necessity because the saving of our Souls lyeth on it and therefore it must be followed in good earnest as a man when he is seeking a thing quitteth all other cares and mindeth that only 2. Constant Endeavour seeking till we find as the Woman for her lost groat Luk. 15. 8. What woman having ten pieces of silver if she lose one piece doth not light a candle and sweep the house and seek diligently till she find it So we must not content our selves with our first and cold essay as many if they find not success upon some fair attempt give over all care of Religion as if it were a tedious thing not to be endured now seeking implies a resolute Diligence and persevering Endeavourstill we find 3. The End of seeking after Gods Statutes it is to have them and keep them as Christ saith Ioh. 14. 21. He that hath my commandments and keepeth them he it is that loveth me First hath then keepeth to have the Commandements is to know them to understand our Duty and prove what is the Revealed Holy and Acceptable Will of God concerning us Rom. 12. 2. that it may have the Authority of a Principle in our Consciences To keep them is to endeavour Actual Obedience thereunto and to regulate our Practice thereby for both these ends do we seek and in both these respects do men shew their wickedness 1. We must make it our business to know the tenour and compass of our Duty and we are said to seek after this because it will cost us pains ere we can obtain it All Knowledge will cost us industry especially Divine and Practical Knowledge as he that applyeth his heart to the understanding of his Duty will soon find Prov. 2. 4. If thou wilt seek for it as for silver and search for it as for hid Treasures Now this the wicked cannot endure they indulge the laziness of the Flesh they know they that increase Knowledge increase Sorrow if they did know more of their Duty they should be troubled for not observing it for Knowledge will be urging Duty upon the Conscience it bringeth a great Obligation along with it and as an Obligation so an Irritation or Provocation it will call upon them to do that which they have no mind to do Yea and further a self-condemnation and Accusation or sting for not doing it or breaking any of Gods Statutes therefore to prevent their own Trouble they are so far from secking Light that they would shut it out and quench those Convictions that break in upon them therefore the Language of wicked men is Iob 21. 14. Depart from us we desire not the knowledge of thy wayes the language of their Hearts and Lives if not of their Tongues They do not only erre in their Minds but erre in their Hearts they have no Will to know would not Trouble themselves about Religion or acquainting themselves with God neglect the means of Grace 2. We must make it our business to observe them or our serious study to keep at a distance both in heart and practice from every known sin eschewing what the Lord forbiddeth and endeavouring every good Duty which the Lord commandeth This will cost us pains indeed and requireth much seeking to get such a frame of heart and whoever tryeth it will find it long e're he can attain to it Rom. 7. 18. To will is present with me but how to perform that which is good I find not He sought for his words imply that but he could not do as he would there was not a total omission but a coming short of his Aimes we must
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
thereby glorified and praised given us to this End and Purpose to bless God Iam. 3. 9. As our Understanding was given us to know God and think on him so our Speech to speak of God to declare his excellent Perfections and to stir up others to praise him with us 4. Holiness the Fruit of it for as Iob said the sides of the Poor blessed him Iob 31. 20. so must our Lives praise God 1 Pet. 2. 9. sheweth forth his Vertues not in Word only but in Works Our Lives must be a constant Hymn to God though we should be silent We remember the Lords Excellencies that we may imitate them and express them to the Life the Children of God serve only for this Use to represent God to the World as the Image in the Glass representeth the Person that looketh in it So Isa. 40. 21. This people have I formed for my self they shall shew forth my praise The Impression of all the Divine Attributes and Perfections must be left upon us and Copied out by us plainly represented in our Wisdom Purity Faithfulness and Godliness Secondly The Motives Because there is no part of Gods Worship to which we are more indisposed Self-Love will put us upon Prayers and Supplications but Love of God upon Praises We are inclined to the one by our own Necessities but we need to be stirred up to the other by pressing Arguments I will only mention those which are heaped up together in one place Psal. 147. 1. Praise ye the Lord for it is good to sing praises unto our God for it is pleasant and praise is comly 1. It is Good and Profitable a piece of service acceptable in Gods sight Psal. 50. 23. Whoso offereth praise glorifieth me 'T is a part of that spiritual Worship required under the Gospel beyond all the sacrifices of the Law in other Duties we expect something from God but in this we bestow something on him All Gods Praises are a Believers advantage every Attribute is his store-house This is my beloved and my friend Cant. 5. 16. And Psal. 135. 5. For I know that the Lord is great and that our Lord is above all Gods Yea 't is Profitable as 't is Acceptable Psal. 67. 5 6 7. Let all the people praise thee O God let all the people praise thee then shall the earth yield her increase and God even our God shall bless us God shall bless us and all the ends of the earth shall fear him Pliny telleth us of a Fountain that would rise and swell and overflow at their playing of a Pipe or Flute and when they ceased would stop again The Fountain of Mercy riseth and swelleth and overfloweth with new supplies of Mercy when we praise and acknowledge the old 2. 'T is Pleasant and Delightful full of sweet Refreshment he that knoweth not this work is pleasant is unacquainted with it for this Ravishing Transporting Joy is matter of Experience When is the gracious heart more delighted then when it Feasts with God All acts of Obedience have a pleasure accompanying them especially acts of Worship being the Nobler part of the Spiritual Life and among them Praise Psal. 135. 3. Sing praises unto his name for it is good and pleasant 'T is our Duty in Heaven to Praise God when we are in our highest Felicity therefore this is a work wherein we should rejoyce to be employ'd 'T is our Reward rather than our Work the Heaven that we have upon Earth and nothing so sit to chear up the Spirit as to remember what a God we have in Christ the very nature of it hath allurement enough to a gracious Heart Psal. 92. 4. For thou Lord hast made me glad through thy works when God blesseth our Meditations of his Works with gladness 3. 'T is Comely and Honourable to be about the Imployment of Angels to be Heralds to Proclaim the Lords Glory nothing so comely for us as Creatures who have our whole Being from him As new Creatures we are set apart to be to the praise of his glorious Grace in Christ Eph. 1. 12. It beareth all men as a debt which they owe to God though the wicked have no power to perform it Indeed the new Song doth ill become the old Heart but when there is an Obligation and a Capacity then it is comely indeed it becometh them to pay and God to receive it from them Psal. 33. 1. Praise is comely for the upright All are bound to Praise God yet none will do it cheerfully and acceptably save the Godly They have Obligations above all People in the World they have a Capacity and an Heart to do it and from them God most expecteth it Secondly The Continuance that we should never cease Praising God David saith here seven times a day which is the number of Perfection and elsewhere you shall find equivalent Expressions Psal. 34. 1. I will bless the Lord at all times his praise shall be continually in my mouth So Heb. 13. 15. Let us offer the sacrifice of praise continually giving thanks unto his name So Eph. 5. 20. Giving thanks always unto God for all things What is the meaning of these extensive Particles Continually Alwayes and at all Times I Answer 't is not to be understood as if we were without intermission to be imployed in the actual exercise of formal and distinct Thanksgiving no there are other necessary Duties which sometimes must divert us from it but the meaning is 1. That there is continual occasion of Praising God God is continually Beneficial to us Blessing and Delivering his People every day and by new Mercies giveth new Matter of Praise and Thanksgiving and there are some standing Mercies which should never be forgotten but be remembred before God every day as Redemption by Christ with all the abundant Benefits and therefore the Gospel-Church is represented by four Beasts or four living weights together with four and twenty Elders who rest not day and night saying Holy Holy Holy Lord God Almighty Rev. 4. 8. This is spoken to shew that matter doth still continue of Lauding and Blessing God and David saith Psal. 71. 8. Let my mouth be filled with thy praise and with thine honour all the day There is no moment of time wherein we are not obliged to Praise and Glorifie God 2. This must be understood of the preparation of the heart without intermission we must cherish that disposition of heart which is necessary for it an habit of thankfulness an heart deeply affected with the Lords Excellencies and Mercies should ever be found in us and never laid aside the Instrument must be kept in Tune though it be not alwayes played upon David saith Psal. 57. 7. My heart is fixed O God my heart is fixed I will sing and give praise There must be a prepared heart or a fixed purpose to Praise the Lord a renewed sense of Gods Favour and fresh experience of his Goodness to us do draw forth this preparation into Act yet
Lords Day but minds the Will for the Deed not the Deed for the Will whether Willingly or Unwillingly God dealeth with us as rational Creatures if your Ox draw your Plough and your Ass carry his Burden you care not much whether it be done willingly or unwillingly but God dealeth with us as obliged and looketh that love should constrain us and influence our actions and God dealeth with us as renewed Creatures that have a suitableness to their Work Heb. 8. 10. Psal. 40. 2. When rather from him than with him he delights greatly in Gods Commandments Psal. 112. 1. Delights to know believe and obey Gods Word and God expects it from us because of the pleasures that do accompany well-doing Prov. 3. 17. The speculation of a worthy Truth affects the Mind but Practice doth more as more intimately acquainted with it Use. II. It shews 1. How far they are from the Temper of Gods People that dispute away Duties rather than practise them Cavil at their Work rather than readily accept it 2. They do not love the law that are alwayes full of Excuses and pretend occasions to neglect the service of God excuses are always a sign of a naughty heart the sinners non vacat is indeed non placet Luk. 14. 18. They all began to make excuses If we did not want a heart we should not want an occasion to manifest our respects to God 3. It shews how far they are from the Temper of Gods People that are easily discouraged with difficulties love will make us break thorough all 2 Cor. 5. 14. Love hath a constraining force counts nothing too dear to be parted with for Gods sake they that are weary of well-doing they are out of their Element as they in Malachy enquired When will the Sabbath be over They that brought but a sorry Lamb cryed out Oh what a weariness Again they that love the law are not troubled about the strictness of the law but the unsuitableness of their own hearts Gods Children are grieved for that weariness and uncomfortableness they find in Gods service Glad of any inlargement of Heart Lust is grievous but not the Commandement Rom. 7. 24. O wretched man that I am who shall deliver me not from the law but from the body of this death But others when the Truth shineth round about them they receive it not in the love thereof Doctrine II. Those that love the law shall have great peace let me prove this First They shall have Peace Secondly Great Peace First They shall have Peace I. Because the God of Peace is their God they are assured of his love and favourable Acceptance tranquillus deus tranquillat omnia If God be with us who can be against us If he smileth on us 't is enough though all the World should be against us for 't is Gods Wrath that maketh us Miserable and Gods love that maketh us Happy II. Jesus Christ who is the Prince of Peace is their Saviour Isa. 9. 6. He hath made Articles of Peace between God the Father and Us and drawn them into a Covenant of Grace called the Covenant of his Peace Isa. 54. 10. And this founded upon his Bloud which is the price given to purchase our Peace and to set all things at rights between God and Us. Col. 1. 20. Isa. 53. 5. Having made Peace between God and Us No less would serve the turn compleatly to satisfie the Justice of God for our wrong and to purchase his Favour for us III. The Spirit who is a Spirit of Peace Gal. 5. 22. 't is one of his fruits he worketh it in us as a Sanctifier and as a Comforter 1. As a Spirit of Sanctification he doth dispossess Satan and subdueth that Rebellious Disposition that is naturally in us against God and maketh us accept the offer of Friendship and Reconciliation with God and to yield up our selves servants to righteousness unto holiness and then accordingly to walk as People that are at amity with God 1. Your first Resignation in Faith and Repentance is a ground of Peace and wrought in us by the Spirit Rom. 15. 13. Now the God of peace fill you with all joy and peace in believing that ye may abound in hope through the power of the Holy Ghost Together with our Faith and in and by our Faith the Holy Ghost worketh this Joy and Peace When we come to sue out our Pardon in his Name to receive the Attonement and to resign up our selves to Gods use then is the Foundation laid Give the hand to the Lord 2 Chron. 30. 8. 2. This Peace is confirmed by holy walking in the Spirit or perfecting Holiness through the power of the Holy Ghost Gal. 6. 16. As many as walk according to this rule peace and mercy be upon them Ier. 6. 16. Ask for the good old way and walk therein and you shall find peace to your souls Keep close to God and you will have peace otherwise not Peace with God and thine own Conscience is a very tender thing you had need be chary of it if you grieve the Spirit you will find it to your bitter Cost when sinful dispositions are indulged and nourished our peace is beclouded and hangeth on uncertain terms 2. As a Comforter whose office it is to give us a sense of Gods Love and to help Conscience to judge of our state and actions The Spirit representeth God as a Father and sheweth us what things are given us of God and dissipateth and scattereth all the black thoughts that are in the Soul Isa. 57. 19. I create the fruit of the lips to be peace Peace is a Sovereign Plaister God maketh it stick and then all the World cannot deprive them of this peace Creation and Annihilation belong to the same power the World can never give nor take 't is Gods work and he will maintain it Secondly It shall be great Peace as to the Nature and Degree of it as was before explained 1. For the Nature of it 't is not an ordinary peace but of an higher Nature Ioh. 14. 27. My peace I leave with you my peace I give unto you not as the world giveth give I unto you Let not your hearts be troubled Wherein doth it differ from the Worlds peace The Worlds peace is oftentimes in sin a concord in Evil a Lethargy portending sadder Troubles but this is an holy peace Prov. 3. 17. That 's a crasy peace that is soon broken and distorted depending on the uncertainty of present affaires and the mutable Affections of men the more secure they are the sadder trouble at hand but this is an everlasting peace which we have now in the way and shall have in death and then for ever The Worlds peace is outward 't is but at best a freedom from outward troubles when they are at enmity with God but this is a peace with God himself Prov. 16. 7. The Worlds peace pleaseth the outward man but this is a solid Soul-satisfying peace a
Promises with a qualification Rom. 2. 7. To them who by patient continuance in well-doing seek for glory honour and immortality eternal life God hath not simply promised Blessedness but the Promise requireth a qualification and a performance of Duty in the Person to whom the Promise is made and therefore before we can have a certainty of Hope we must not only look upon the Assurance on Gods part but make out our qualification So Psal. 1. 1 2. Blessed is the man that walketh not in the counsel of the ungodly nor standeth in the way of sinners nor sitteth in the seat of the scornful But his delight is in the law of the Lord and in his law doth he meditate day and night So Psal. 119. 1 2. Blessed are the undefiled in the way who walk in the law of the Lord Blessed are they that keep his testimonies and seek him with the whole heart and many such places which intimate that blessedness belongeth to such as are of an holy Heart and intirely give up themselves to an holy Course that doing the Commandments uprightly and in a Gospel Sense is a necessary Condition to qualifie those Persons which shall be saved And therefore they that live in any sin against Conscience may take notice how fearful their Estate is for the present and how needful it is to begin a good course before they can have any hope toward God 2. And Partly Because true hope is operative and hath an influence this way There are two parts in Sanctification Mortification and Vivification and true Hope hath an influence upon both Mortification 1 Ioh. 3. 3. And every man that hath this hope in him purisieth himself as he is pure that when we see God we shall be like him he that hopeth for such a pure and sinless Estate either to see God will he appear before him in his filthy Rags Ioseph washed himself when he was to come before Pharaoh so when to appear before God what with this wanton vain unclean heart We are to be like him is this to be like Christ where there is such a disproportion between Head and Members And if this hope be fixed in our hearts it will set us a purifying more and more So for Vivification it urgeth and incourageth to Obedience Tit. 2. 12 13. For the grace of God that bringeth salvation hath appeared to all men teaching us that denying ungodliness and worldly lusts we should live soberly righteously and godly in the present world Look backward or forward it urgeth the heart to Obedience Why backward to the duties of Holiness shall we be Lazy in his work when we expect such a great Reward 3. Because there is no such thing to damp Hope and weaken our Confidence as Sin We cannot trust him whom we have offended freely and without restraint and therefore while we please the flesh we break our Confidence Sin will breed shame and fear and 't is impossible to hope in God unless we serve him in love and seek to please him if we feel it not presently we shall feel it sin that now weakeneth the Faith which we have in the Commandments will in time weaken the Faith that we have in the Promises Every part of Gods revealed Will cometh to be tried one time or another our Confidence in Gods Mercy is not earnestly and directly assaulted till the hour of Death or the time of extraordinary Trial When the evil day cometh then the Consciousness of my own sin whereunto we have been indulgent will be of like force to withdraw our assent from Gods Mercies as the delight and pleasure we took was to cause us to Transgress his Commandments 1 Cor. 15. 56. The sting of death is sin and the strength of sin is the law 4. Because our hope is increased by our diligence in the holy life This fostereth and augments it Heb. 6. 11. And we desire that every one of you doth shew the same diligence to the full assurance of hope unto the end It must needs be so for since there is a qualification the more clear our qualification is the more full is our assurance of hope and so far as a man neglects his duty and abateth in his Qualification so far doth his Assurance abate To look on one side of the Covenant is a groundless presumption 2. None do and can keep the Commandments but they that hope for Salvation This is plain from the order of the words in the Text first I hoped for thy Salvation therefore done the Commandments implying that thereby he kept the Commandments without this none can have an heart nor hand to do any thing for God Peccator saith Bernard nihil expectat indique peccator est quod bonis presentibus Non modo delectus sed etiam contentus nihil in futurum expectat He that looketh for nothing from God can never be diligent in his service nor faithful and true to him Hope 't is our strength Lam. 3. 18. And I said my strength and my hope is perished from the Lord we first begin continue and go on with God upon the hope he offereth to us Use. I. It reproveth those that hope well but take no care to do any thing for God Every one will say they must hope in God but none looketh after this lively and operative hope their hope is barren and unfruitful who are they that can make Application of the Promises 2 Tim. 4. 8. Use. II. Is to perswade us to the coupling of these two when this Conjunction is founded then are we in a right frame if we would keep the Commandments we must hope for the Salvation of God if we would hope for the Salvation of God we must keep the Commandments This is most acceptable to the Lord Psal. 147. 11. The Lord taketh pleasure in them that fear him and hope in his mercy Such as believe and fear to offend him they have acceptable Communion with him 'T is for your Comfort Acts 9. 31. 't is for the honour of Religion on the one side to avoid the carnal Confidence of Papists on the other the cold Profession of Protestants if you hope for temporal Deliverance They that make no Conscience of obeying God cannot hope for Deliverance from him for his Salvation must be expected in the way of his Precepts Psal. 37. 3. Trust in the Lord and do Good so shalt thou dwell in the land So Wait on the Lord and keep his way and he shall exalt thee to inherit the land when the wicked are cut off thou shalt see it Then we may commend our selves and all our Affairs to Gods care and trust it becometh them that look for Salvation and to be helped out of their troubles to be more earnest than others in keeping his Law If you would enjoy the comfortable Assurance that you shall be saved at length live so as you may never mar your Confidence 1 Pet. 1. 13. Be sober and hope to the end Live
supplication come before thee deliver me so let thy hand help me deliver me according to thy Word A good man may be brought into great straits which his own hand cannot help and stead him but then he may fly to God and say Lord let thy hand help me His Argument and Motive which he urgeth is that I have chosen thy precepts and from thence he infers his hope of Deliverance The Points will be two Doctrine I. That this is the Character and description of a good man that he is good and doth good out of choice So David pleads it here I have chosen thy precepts Doctrine II. That a man which makes Conscience of Gods Commands is encouraged to seek help from him in all his straits For he prays I have chosen thy precepts therefore Lord let thy hand help me Doctrine I. It is the plain Character of a good man to be good and do good out of Choice It was not out of rashness and ignorance and inconsiderate Zeal that David with so much hazard betook himself to Gods service and was so exactly faithful with God but upon due Choice Trial and Examination I have chosen thy Precepts The Point may easily be proved out of Scripture Isa. 56. 4. Gods People are described to be those that choose the things that please him and take hold of his Covenant Taking hold of his Covenant relates there to the Priviledge part of the Covenant As they seek their happiness in the priviledges of Gods Covenant so as to the Duty part they choose the things which please him After serious and mature deliberation and judgment rightly informed and Affection thereon grounded they embrace the ways of God by a free Election and Choice And so you shall see it is the Charge against wicked men this is the disproof of their Confidence Prov. 1. 29. that they did not choose the Fear of the Lord mark the expression that is prefer it before the baits of sin So Deut. 30. 19. I have set before you life and death blessing and cursing therefore choose life that thou and thy seed may live We shall never have Life unless we have it by choice He sets both before them choose Life not as if it were indifferent in point of Duty for to do the one or the other but to set an edge upon their Affections I have set both before you God will have his service entred upon by choice Ios. 24. 15. Now if it seem evil for you to serve the Lord choose you this day whom you will serve whether the gods whom your fathers served on the other side of the flood or the gods of the Amorites in whose land ye dwell but as for me c. He leaves it not arbitrarily to the Israelites whether they should serve God or no but this he he saith that they might freely and without Compulsion declare what they were minded to do and that they might be the more firmly tied to serve the Lord because they had voluntarily taken upon themselves to do it Now choose you whom you will serve that is compare that which is best with that which is worst Life and Death Light and Darkness Heaven and Hell together and resolve accordingly because no man in his right Wits would make any doubt after such a Representation which to choose Ioshuah's Speech is just such another Speech as that of Elijah 1 King 18. 21. If God be God serve him if Baal be God follow him Not as if he made it any doubt or would have them make it any doubt or as if it were uncertain but that they might choose more freely and delight and persevere in their Choice These places shew we never rightly enter into Gods service until we enter upon it by Choice Here I shall enquire First What it is to choose Gods Precepts Secondly Give some Reasons why they must be chosen else they can never be rightly kept or why this is so necessary First What is choosing Gods Precepts It implies five things 1. Deliberation 2. Esteem or Preferrence 3. A Voluntary Inclination 4. A firm and stedfast Resolution by which we are bound all our days 5. A Complacency and Contentment in what we have chosen 1. Deliberation or a due consideration of what is chosen its Nature Worth and Excellency for until we compare and weigh things how can we make a choice but take them hand over-head and therefore there is a weighing the reasons on both sides Gods Children are not ignorant what it is to flow in Worldly Wealth Pleasures and Earthly Comforts and to enjoy the favour of the World and to sail here with a full stream And on the other side they are not ignorant what it will cost them to be through with Christ to be Religious indeed they do not run hand over head to resolve upon such a course no they sit down they count the Charges Luk. 14. 27. The business sticks with many in this first work we cannot bring them to any serious consideration they will not weigh things but act as their brutish Lusts ineline them It is said Isa. 46. 8. Remember this and shew your selves men bring it to mind O ye transgressors It is a Disgrace to our Reason when we will not consider well of things and bring them not back to our hearts as the word signifies but we run on as Chance offereth Objects or Occasions consider what this and that will tend to weigh things in your Souls Even good it self if we stumble upon it it is but a lucky hit or a happy mistake therefore the Apostle adviseth us to resolve upon Trial 1 Thes. 5. 21. Prove all things and hold fast that which is good Men will not hold fast that which is good unless they first prove and try Indeed those things which usually oppose themselves against the spiritual Life are such poor paultry inconsiderable Vanities that they are not worthy to be brought into competition or into any serious debate with them for it is no hard question to resolve whether God or the Flesh shall be pleased whether the Transitory Pleasures of sin should be preferred before Eternal Glory or the Happiness of the Saints But yet serious Consideration will discover this to us and shame us out of our perverse and preposterous choice whereas otherwise we should go on like men Asleep or like men out of their wits choose poor base things delight in inconsiderable trifles before the things whereof we are so deeply concerned therefore it requires deliberation in weighing 2. Choice notes Esteem or Preferrence for election and choice it is a preferring of one thing before an other Though God and Christ be good and Grace and Heaven be good yet there are other things that come in competition with them and when we set our selves to seek after God and Christ these Competitors are suing for our Hearts and Rival Christ in the Soul And therefore this Choice implies a Renunciation of all other things a
the rebelling flesh within will make him turn out of the way and how can such a one hold out with God when his way to heaven is a continual Warfare But on the other side a man that is a Christian and a servant of God by Choice his course is likely according to his choice because he is fixt upon Evidence he knowes he is upon sure ground and depending upon God he will not miscarry And therefore Ioshua when he would engage the Israelites to continue faithful with God he draws them on to a Choice and then saith Ioshua 24. 22. Ye are witnesses against your selves that ye have chosen the Lord to serve him and they said We are witnesses It much strengthens the Bond when a man binds himself freely and willingly and he makes himself the more culpable and the more inexcusable if he do not observe it 3. They will carry on the work of their Heavenly Calling with the more Ease and Delight because a choice is nothing else but the inclination of the Soul guided by Reason strengthned by a Purpose and quickned and actuated by our Love This Reason justifies our choice Purpose binds it makes it firm but now here comes Love which makes it easie and sweet to do what we have resolved upon A resolute Traveller will go through his Journey and overcome the tediousness of it his mind is set to finish it let him have what Way or Weather he will so a Christian will overcome his difficulties when his heart is enclined to this course it is his own choice and he will hold to it It is a hard heart that makes the work hard but when the Will is engaged a firm Resolution of the Will is the life of our Affections and to Affection all is easie Use. I. To shew That they act upon a wrong Principle who are not good and yet do good out of Chance To this end I shall shew you 1. That a Man may do good by Chance and not be good 2. A Man may do good by Force and yet not be good 3. That some do good out of Craft and Design but to do good out of Choice doth only discover the Truth and Sincerity of Religion 1. Some do good by Chance As 1. The Man that taketh up Religion by Example barely and Tradition not out of any sound Conviction of the Truth and Worth of it Thus many are Christians by the chance of their Birth in those Countries where the Name of Christ is professed and had in Honour and the main Reason into which their Religion is resolved is not any Excellency in its self but the Custom and Tradition of their Forefathers Ioh. 4. 20. Our father 's worshipped in this Mountain And 1 Pet. 1. 18. Forasmuch as ye know that ye were not redeemed with corruptible things as silver and Gold from your vain conversation received by Tradition from your fathers 'T was hard to reclaim them from their inveterate Customs This is the Religion in which they have been born and bred 'T is true that Tradition from Father to Son is a Duty and a Means to bring us to the Knowledge of the Truth and that Christianity is such an Institution as doth so clearly evidence its self to be of God and speaketh to us of such necessary and weighty matters that it cannot but a little rowse and affect the mind of him that receiveth it however he receiveth it But most men do but blindly and pertinaciously adhere to it as that Religion wherein they have been born and bred without any distinct knowledge of the worth of it So that if there be any goodness in their Christianity as their Profession is good in itself They are but good by chance for upon the same reasons they are Christians if they had been born elsewhere they would have been Mahometans or Idolaters 2. Not only these but also those who stumble upon the Profession of Religion they know not how and those who in a Pang and sudden Motion are all for God and for Heavenly things but this vanisheth into nothing as Fire in straw which is soon kindled and soon out This is a free-will Pang not a choice the heart is not habitually inclined and devoted unto God Ioh. 6. 34. Oh that I might die the death of the righteous Numb 23. 10. Such kind of wishing of holiness as a necessary means there may be as well as happiness These are accidentally stirred up in us 2. Some do good by force These also are of two sorts such as are forced by the fear of Men or of God 1. Forced by the fear of Men because they dare not be bad with credit and security as Fear of Parents Tutors and Governours 2 Chron. 24. 2. Ioash did that which was right in the sight of the Lord all the dayes of Iehojadah the Preist He did that which was right as to external Acts but after Iehojadahs death he revolted from the Lord 2 Chron. 24. 17 18. So fear of Magistrates as Iosiah compelled them to stand to the Covenant therefore Ier. 3. 10. Yet for all this her treacherous sister Iudah hath not turned unto me with her whole heart but feignedly Fear of the times when set for Religion Esther 8. 12. Many of the people of the land became Iews for the fear of the Iews fell upon them 2. Forced by the Fear of God A little unwilling service may be extorted from them by the force of a convinced Conscience There is a slavish kind of Religiousness arising from a fear of Punishment without any love and delight in God Men may be against God and his Wayes when fear onely driveth them to them They do something good but had rather leave it undone they avoid some sins but had rather practice them By the spirit of bondage they are brought to tender some unwilling service to Christ and their only Motives are fear of Wrath and Hell and a sight of the curse due to sin The falseness of this Principle appeareth 1 Because 't is most stirring in a time of eminent Judgements when they are sick and like to dye Isa. 26. 9. When thy judgements are abroad in the earth the inhabitants of the world will learn Righteousness Ier. 2. 26. In their affliction they will cry Arise and save us Mettle in the furnace is very soft but take it out and it returneth to its old hardness See Psal. 78. 34 35 36 37. The sense of present devouring Wrath and the Terrors of an Angry God may drive men to some Temporary acts of Devotion these proceed only from the Natural fear of Death and love of Self-preservation This may put a stand for a while to their former wayes of Provocation and incline them to seek God with some diligence in the outward forms of Religion but it produceth no stedfastness in the Covenant As if there had been some weak effect upon them as if it brought them for a while to some temper of Piety but it
Heaven in order in one whole Body is like an Army in Rout and most are forced to get home in straggling Parties Now every tender Soul should Long for Gods Salvation to get up to that Counsel of Souls who with perfect Harmony are Lauding and Praising God for evermore Heb. 12. 23. Use. I. Is to reprove them that are loth to leave this woful Life and do not long and prepare for a better God driveth us out of the World as he did Lot out of Sodom yet we are loth to depart as if it were better to be Miserable apart from God and Christ then happy with them Surely they are far from the Spirit of true Christians who would live alwayes here are at home in the World and cannot endure to think of a remove There are two Causes of this 1. An Unmortifyed Heart 2. An Unsettled Conscience 1. An Unmortified Heart they are not yet weaned from the World their Hearts are set upon satisfying the Vile Lusts of the Body carry it as if their Portion lay in this World Psal. 17. 14. sucking yet upon the Worlds Dugg they have no longing nor desire for that Happiness and Glory which God hath provided for them that love him they desire no other Portion than what they have in hand 2. And the other cause is an Unsettled Conscience some fear the state of the other World rather than desire it and long for it there are two degrees notknowing for certain it shall go well with us and not knowing for certain but that it shall go ill with us both suppress this desire especially the latter Use. II. Is to Rowse up our languid and cold Affections that they may more earnestly be carryed out after heavenly things that we may seek after them with more Fervency and Constancy and Self-denial The Motives to press us are these 1. God giveth Heaven to none but to those that Look and Long for it Men may go to Hell against their Wills but none go to Heaven against their Wills In a Punishment there is a force offered to us but not in a Reward We suffer what we would not as Christ saith to Peter another shall gird thee and carry thee whither thou wouldst not Ioh. 21. 18. But happiness must be imbraced pursued and sought after Well then let the concernments of the other World more take up our Hearts and Minds and stand as at heavens Gate expecting when God will open the door and call you in Christ will appear to them that look for him Heb. 9. 28. 2. The Children of God Long to see God in his Ordinances Psal. 27. 4. One thing have I desired of the Lord that will I seek after that I may dwell in the house of God all the dayes of my Life to behold the beauty of the Lord and to enquire in his Temple And Psal. 42. 2. My Soul thirsteth for God for the living God when shall I come and appear before God Psal. 63. 1 2. O God thou art my God early will I seek thee my soul thirsteth for thee my flesh longeth for thee in a dry and thirsty land where no water is to see thy power and thy glory so as I have seen thee in the Sanctuary Now if there be so Great and Longing a desire to see the glory of the Lord in a Glass wherein so little of his Glory is seen with any comfort and satisfaction how much more to see him immediately face to face if a Glimpse be so comfortable what will the immediate Vision of God then be surely if this be Salvation every one of us should long for this Salvation 3. If it be not worth our Desire 't is little worth the Estate being so excellent such a compleat Redemption from all our Troubles so perfect and so full an happiness in Body and Soul will not you send a groan or an hearty Act of Volition after it 't is great ingratitude that when Christ hath procured a great state of blessedness for us at a very dear rate we should value it no more he procured it by a life of Labour and Sorrow and the Pangs of a bitter Cursed death and when all is done we little regard it surely if we choose it for our happiness there will be longing and looking for it No man will fly from his own happiness a mans heart will be where his Treasure is Math. 6. 21. if you prize it you will sigh and groan after it the Apostle saith Phil. 1. 23. I desire to be dissolved and to be with Christ which is far better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If you count it better to be there than else where you will be desiring to be there and longing to be there for we are always longing for that which is better chiefly for that which is best of all there is the best estate the best work the best company all is better if you count it so it will be no difficult thing to bring you earnestly to desire it 4. All the Ordinances serve to stir up this longing after Heaven and to awaken these desires in us the Word is our Charter for Heaven or Gods Testament wherein this rich Legacy is bequeathed to us that every time we Read it or Hear it or Meditate upon it we may get a step higher and our Hearts more drawn out after Heavenly things In Prayer whether in Company or Alone 't is but to raise and act these heavenly Desires there we groan and long for Gods Salvation In the Lords Supper we come solemnly to put our selves in mind of the new Wine we shall drink in our Fathers Kingdom Matth. 26. 29. to put a new heavenly Relish upon our Hearts 5. The Imperfection of our present Estate We are now imperfect and streightened like a Fish in a Pail or small vessel of Water which cannot keep it alive it would fain be in the Ocean or swiming in the broad and large Rivers So we are pent up cannot do what we would there is a larger Estate when filled up with all the fulness of God that Holiness we have now maketh us look for it and long for it and surely Holiness was never designed for our Torment 6. We are hastning into the other World apace and therefore we more desire it Natural motion is in principio tardior in sine velecior the nearer to fruition the more impatient of the want of it When a Man is drawing home after a long Journey every Mile is as tedious as two We are drawing nigh to the other World let us leave this willingly not by force let not Trouble chase us out of it but Love and Desire draw us out of it God doth loosen our Roots by little and little that we may now be sit for a Remove the Pins of our Tabernacle are taken down insensibly and by leisurely Degrees Now as fast as we are going out of this World we should be going into another the inner Man Renewed day by day
my Soul live and it shall praise thee and let thy Iudgments help me THis Verse containeth three things I. Davids Petition for Life Let my soul live II. His Argument from the End and it shall praise thee III. The ground of his Hope and Confidence And let thy Iudgments help me I. Davids Petition for Life Let my soul live My soul that is my self the soul is put for the whole Man The contrary Iudges 16. 30. Let me dye with the Philistines said Sampson Heb. Marg. Let my soul dye His Life was sought after by the cruelty of his Enemies and he desireth God to keep him alive II. His Argument from the End And it shall praise thee The Glorifying of God was his Aim The fruit of all Gods Benefits is to profit us and praise God Now David professeth that all the days of his Life he should live in the sense and acknowledgement of such a Benefit III. The ground of his Hope and Confidence in the last Chuse And let thy Iudgments help me Our hopes of Help are grounded on Gods Judgment whereby is meant his Word There are Judgments Decreed and Judgments Executed Doctrinal Judgments and Providential Judgments That place intimateth the Distinction Eccl. 8. 11. Because sentence against an evil work is not executed speedily therefore the heart of the Sons of men is fully set in them to do evil There is sententia lata dilata Here Gods Judgments are put for the sentence pronounced and chiefly for one part of them the Promises of Grace As also Psal. 119. 43. I hope in thy Iudgmens Promises are the Objects of Hope The Points are Two Doctrine I. That we may beg the Continuation of Life for the honouring of God Doctrine II. That Gods Iudgments are a great help and relief to his People who desire to praise him even when they are in danger of their lives For the First That we may beg the Continuation of Life for the honouring of God This Point must be divided into two Parts I. That the Principal End for which a Man should Live and desire Life is to Praise and Glorifie God II. That we may desire Life upon these Ends. I. That the Principal End for which a Man should Live and desire Life is to Praise and Glorifie God This appeareth 1. By direct Scriptures Rom. 14. 7 8. For none of us liveth to himself and no man dieth unto himself for whether we live we live unto the Lord and whether we dye we dye unto the Lord whether we live therefore or dye we are the Lords And Phil. 1. 20 21. According to my earnest expectation and my hope that in nothing I shall be ashamed but that with all boldness as alwayes so now also Christ shall be magnified in my body whether it be by life or death For to me to live is Christ and to dye is gain 2. By the Prayers of the Saints as Psal. 119. 17. Deal bountifully with thy servant that I may live c. And Psal. 118. 17. I shall not dye but live and declare the works of the Lord. This was Davids Hope in the Prolongation of Life that he should have farther opportunities to Honour God But of this more at large Verse the 17 of this Psalm 3. By the Arguments urged in Prayer Psal. 6. 5. For in death there is no remembrance of thee in the grave who shall give thee thanks And Psal. 30. 9. What profit is there in my blood when I go down to the Pit shall the dust praise thee shall it declare thy Truth Psal. 88. 11 12 13. Wilt thou shew wonders to the dead shall the dead arise and praise thee Selah shall thy loving kindness be declared in the grave or thy faithfulness in destruction shall thy wonders be known in the dark and thy Righteousness in the land of forgetfulness c. And Isa. 38. 18 19. For the grave cannot praise thee death cannot celebrate thee they that go down into the pit cannot hope for thy Truth The living the living he shall praise thee c. A man may Praise God in Heaven but from their Bodies no service is performed for along while in the other World there is no such service there as here As reducing the stray instructing the ignorant propagating Godliness to others who want it by our Counsels and Example 4. By Reasons 1. Life is given us by God at first Acts 17. 25. He giveth to all life and breath and all things And Verse 28. In him we live and move and have our being Now all things that come from God must be used for him Rom. 11. 36. For of him and through him and to him are all things c. Angels Men Beasts inanimate Creatures he expecteth more from Men than from Beasts and from Saints than from Men Life was given for this End and therefore not to be desired and loved but for this End even Gods Glory How grievous a thing is it to go out of the World er'e we know why we came into the World We live not barely to eat and drink as brute Beasts live we live not to live as Heathens The End of our Life is service and Obedience to God yea and 't is the Life of our Lives the perfection of them Well then since we live by God we must live to him 2. 'T is Preserved by him 'T is Gods Prerogative to kill and make alive to wound and to heal Deut. 32. 39. Our Life dependeth wholly of him 'T is said Iob 12. 10. In whose hand is the soul of every living thing and the breath of all mankind God hath a Dominion over all his Creatures over every living thing and man in especial to dispose of them according to his Pleasure not an hair of our heads can fall to the ground without him Matth. 10. 29 30. Our Life is wholly in his hands we cannot add one Cubit to our Stature make one hair white or black at our pleasure Life cannot be taken away without him how Casual so ever the stroke is Exod. 21. 13. If a man lye not in wait for his brother but God delivereth him into his hand c. Well then in all Reason we should serve and glorifie him who by his Providential influence continueth Life to us every Moment Deut. 30. 20. Thou shalt love the Lord thy God and obey his Voice and cleave unto him for he is thy life and the length of thy days 'T is a Charge against Belshazzar Dan. 5. 23. God in whose hand thy Breath is and whose are all thy wayes hast that not glorified We must not look upon our selves as made for our selves but for God he gave us life and keepeth it that we may wholly be at his disposing while we have it we must have it for God that he may be Glorified in the use of it and when he cometh to take it away he may be Glorified by our submitting to his Dominion 'T is a Presumption and incroachment on Gods
day against the Lord that to morrow he will be wroth with the whole Congregation of Israel Afflictions also should stir up in us heavenly Thoughts heavenly Desires and more lively diligence in the exercise of those Graces which before lay dormant in us through our neglect Onely I must tell you that sometimes the Affliction may be merely for prevention and may goe before Sin God hath always a Cause but he doth not always suppose a fault in act but sometimes in possibility looking into thy Actions or thy Temper what thou hast done or wouldst doe to cure or prevent a distemper in thy Spirit as well as a disorder in thy Conversation 2. Let us not faint When the Afflictions sit close and near then we are apt to fall into the other extream to be dejected out of measure An over-sense worketh on our Anger and then it is Fretting or on our Sorrow and then it is Fainting The former is the worse of the two for that is to set up an Anti-Providence or a being displeased with God's Government a practical disowning of his Greatness and Justice all men will acknowledge God is great yet what Worm is there will submit to him any further than themselves please We say we deserve nothing but evil from his hands but yet are madded like wild Bulls in a Net when the Goad is in our Sides We say any other Cross but this We do not dislike Trial but this Trial that is upon us God thought this fittest for us our murmuring will not ease our trouble but increase and continue it Certainly without submission Troubles will doe us no good Patience worketh Experience Rom. 5. 4. Fainting properly so taken is when we look upon God's Work through a false Glass and misexpound his Dispensation God puts forth his hand not to thrust us off but pull us to himself Hosea 5. 15. I will goe and return to my place till they acknowledge their offence and seek my face in their Affliction they will seek me early The very Affliction giveth us hope that he will not let us goe on securely in our Sins It is not our being afflicted and made miserable by trouble which God aimeth at Lament 3. 33. He doth not afflict willingly nor grieve the Children of Men. Nor is it that which we should chiefly be affected with under Afflictions We should mind another Lesson taught by it which if we neglect our sense of Trouble will be but perplexing It is to subdue Sin to make us more mindfull of heavenly Things to have our hearts humbled No Affliction should be counted intolerable which helpeth to purge our Sin We evidence our love to Sin if we are overmuch troubled at it or peevishly quarrel with God Fainting sheweth our weakness Prov. 24. 10. If thou faint in the day of adversity thy strength is small Use 2. Something concerning the Profit of it value it observe it 1. Value it What do you count a Profit or Benefit to slow in Wealth or excel in Grace to live in Ease or to be kept in a holy heavenly and humble Frame Heb. 12. 10. For they verily for a few days chastened us after their own pleasure but he for our profit that we might be partakers of his holiness Not that we might have the Pelf of this World but that we might be partakers of his Holiness it is better to have Holiness than to have Health Wealth and Honour the sanctification of an Affliction is better than to have deliverance out of it Deliverance taketh away malum naturale some penal Evil which God bringeth upon us Sanctification malum morale the greatest Evil which is Sin I am sure this is that which we should look after Deliverance is God's Work the Improvement of the Trouble is our Duty do you mind your Work and God will not be wanting to doe his Part. 2. Observe it and see how the Rod worketh what Thoughts it begets in you what Resolutions it stirreth up what Solaces you run to and seek after to this end 1. In what temper and frame of heart you were when the Affliction surprized you Usually Affliction treadeth upon the heels of some Sin if it be open and in our practice it discovereth it self if secret and in the frame of our hearts it must be searched after Usually it is some slightness and carelesness of spiritual and heavenly Things your hearts were grown in love with the World you began to neglect your Souls grew more cold in the Love of God more formal in Prayer and indifferent as to your spiritual Estate you did not watch over your hearts therefore the holy and jealous God cometh and awakeneth you by his smarting Scourge the foregoing Distemper observed will help you to state your Profit 2. How that is cured by God's Discipline or what benefit you have gotten by it You are more diligent in your Duty carefull in your Preparations for a better State A Christian should be able to give an account of the Methods by which God bringeth him to Heaven David could give an account as here Before I was afflicted I went astray but now have I kept thy Word and verse 71. It is good for me that I have been afflicted that I might learn thy Statutes not good that I should be as accepting the Punishment but that I have been as owning the Profit SERMON LXXVII PSAL. CXIX 68. Thou art good and dost good teach me thy Statutes THE Psalmist in the first Verse of this Portion had expressed himself in a way of Thankfulness to God for his Goodness verse 65. then interrupteth his Thanksgiving a little and beggeth the continuance of the same Goodness verse 66. and after that returneth again to shew how this good came by means of Affliction vers 67. and therefore once more praiseth God for his Goodness and reneweth his Suite God is ever good to his People but most sensibly they have proof of it in their Afflictions when to appearance he seemeth to deale hardly with them yet all that while he doth them good Sanctification of Afflictions is a greater mercy than deliverance out of them We may learn our Duty by the Discipline of a smart Rod Thou dealest well with thy Servant For Before I was afflicted I went astray but now I have kept thy Word And then he falleth into Thanksgiving and Prayer again Thou art good and dost good teach me thy Statutes Here is 1. A Compellation and Confession of God's Goodness both in his Nature and Actions 2. A Petition for Grace Teach me thy Statutes First The Compellation used to God Thou art good and dost good Divers have been the glosses of Interpreters upon these Words Aben Ezra bonus est non petenti benefacit petenti thou art good to them that ask not but surely dost good to them that ask Others Thou art good in this World dost good in the World to come Others better God is good of himself and doth good to us Goodness
easily diverted and control'd by other and higher desires and you can be satisfi'd and take up with something beneath Christ and Christ is not the precious and onely one of your souls you have not that impression which amounts to a hearty work 2 Another impression is a thorow hatred of Sin and serious watchfulness and striving against it when you seek to cast it out of your soul with indignation Hos. 14. 8. To hate every false way Psal. 119. 104. when you are continually groaning under it Rom. 7. 24. and seek to weaken it more and more for they that are Christs have crucified the flesh with the affections and lusts thereof Gal. 5. 24. This is a sensible impression left upon the soul. 3 A lively diligence in the spiritual life Though you cannot tell how God brought you in yet if you keep up a lively diligence in serving God and with the Twelve Tribes instantly serving God day and night Acts 26. 7. and you are always working out your own salvation with fear and trembling Phil. 2. 12. and you are hard at work for God If this holy care be the constant business and drift of your Lives you have the Effect of this Conversion though the first impression of it be not so sensible SERMON XCIX PSAL. CXIX VER 94. I am thine save me For I have sought thy precepts IN these words you have 1 David's Plea I am thine 2 His Request Save me 3 His Argument to make good his Plea I have sought thy precepts His Plea is taken from God's interest in him I am thine His Request is for safety to be saved either from wrath to come or from temporal danger rather the latter for he seeth trouble lie in wait for him therefore save me And then the evidence of that interest which may serve as an argument to set on the Request I have sought thy precepts Let me speak of these in their order and first of David's Plea I am thine Doct. 1. That God hath a special People in the world whom he will own for his David as one of this number saith to God I am thine By a common right of Creation all things are Gods 1 Chron. 29. 11. Heaven and earth is thine and all that is therein He made all and therefore by a just right he is Lord of all Psal. 24. 1. The earth is the Lords and the fulness thereof Now as to this general right God is no more bound to one than to another there is no great priviledge in this to be Gods in this sense for so are the Cattel upon a thousand hills As we are his by Creation we cannot say with David I am thine save me for he that made them will not save them if they have no other title and interest in him Isa. 23. 11. Thus by Creation all things are Gods But more especially men Ezek. 18. 4. All souls are mine God hath a peculiar interest in the reasonable creatures as their Maker Governor and Judge And yet further his Church are his by general Profession all the Members of the visible Church may say Lord We are thine and that is some kind of Plea for their safety and protection Isa. 63. 19. We are thine thou never bearest rule over them they were not called by thy name So may all the Members of the visible Church speak to God yet more particularly there is a remnant in the world that are his by a nearer interest and they are the Saints or New Creatures who are his peculiar People Tit. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the World else they are but as the lumber of the house but these are his treasure a man is more chary of his treasure than of his lumber yea they are his jewels Mal. 3. 17. precious and dear to him and of special interest in his heart and affection they are the first-fruits of his creatures Jam. 1. 18. The first-fruits were the Lord's Portion Now these God doth peculiarly take to be his Portion and his and valueth them more than all the world besides Let us see the grounds of his special interest in them wherefore are they his He hath elected them before all the world Iohn 17. 6. Thine they were and them thou gavest me They were his by eternal election and choice and they are purchased and bought by Christ therefore called a purchased People bought them with a price 1 Cor. 6. 19 20. and upon this ground they are said to be Christs 1 Cor. 3. 23. Now as they are Christs and Gods by Purchase they are also his by Conquest and Rescue from Satan Prisoners in War belong to the Conqueror Luke 11. 21. The strong man that holdeth captive the carnal part of the world they are his Goods but the stronger than he shall come and bind him and take away his Goods They were Satans but by rescue and conquest the Prey falls to Christ Col. 1. 13. Who hath delivered us from the power of darkness and translated us into the kingdom of his dear Son Once more They are his by effectual calling and work of his grace Eph. 2. 10. We are his workmanship created in Christ Iesus unto good works c. So the Title is changed by the right of the New Creation Again They are his by Covenant we chuse him to be our God and the Lord chuseth us to be his peculiar People Hos. 2. 23. They acquiesce in him as their all sufficient Portion and surrender and give up themselves to his use and service This is that which is chiefly intended nere namely That we are his by contract and resignation for so David saith Lord I am thine All this doth abundantly make good God hath a special People in the world whom he will own for his The grace by which we are inclined to resign up our selves to God that slows from Election through the Redemption of Christ by sanctification of the Spirit but the Grounds Reasons and Motives for which we dedicate our selves to God they are his right in us by Creation and Redemption it is but fit God should have what he hath made and bought we are his Creatures his Purchase therefore we are his USE I. For Tryal Are we of the number of God's peculiar People As David said to the Egyptian To whom belongest thou Whence art thou 1 Sam. 30. 13. So if the Question should be put to you Whence are you To whom do you belong Can you answer Lord I am thine I belong to thee If it be so then 1. When did you solemnly dedicate your selves to him If you be Gods can you remember when you first took your Oath of Allegiance to him There is a solemn time of avouching one another when God avouched you to be his People and you avouched God to be your God Deut. 26. 17 18. Thou hast avouched this day the Lord to be thy God and to walk in his ways and keep his statutes and his commandments and judgments and
defence against the evil of trouble If God did leave us to shift for our selves and never express'd himself in his word for our comfort then we were more excusable though not altogether if we did shift and turn aside to crooked Paths because we are under an obligation to obey whatsoever it cost us But when he hath offered himself to be our shield and our hiding place to stand by us be with us carry us through fire and water all dangers and difficulties shall we warp now and turn aside from God Gen. 17. 1. saith the Lord I am God alsufficient walk before me and be thou perfect there is enough in God why should we trouble our selves or why should we run to any practices which God will not owne Use 4. It presseth us to depend upon Gods protection Shall I urge Arguments to you 1. This is one Every one must have a hiding place Saith Solomon The Conies are a feeble folk yet they have their burroughs and holes All Creatures must depend upon somewhat especially the Children of God that are exposed to a thousand difficulties you must expect to have your faith and patience tryed if ever you come to inherit the promises and during that time it is good to have a hiding place and a shield 2. Your hearts will not be kept in safety unless you make God your strong defence When Phocas fortified Cities to secure his ill-gotten Goods a voice was heard Sin within will soon batter down all those Walls and Fortifications Unless God be our hiding place and shield the strongest defences in the world are not enough to keep us from danger All the shifts we run into will but intangle us the more and drive us the more from God and to greater inconvenience 2 Chron. 28. 20. As the King of Assyria to Ahaz He distressed him but helped him not so many run away from Gods protection and seek out means of safety for themselves and will not trust him but seek to secure themselves by some shifts of their own they do but plunge themselves into troubles so much the more and draw greater inconveniences upon themselves There is a great deal of sin and danger in departing from God and he can soon blast our confidences All those places of safety we fancy to our selves can soon be demolished and battered down God will blast our carnalshifts 3. It is a thing that we owe to God by virtue of the fundamental Article of the Covenant If you have chosen God for your God then you have chosen him for your refuge Every one in his straits runs to the God he hath chosen Nature taught the Heathens in their distress to run to their gods You may see the Pagan Mariners a sort of men usually not much haunted with religious thoughts yet when the storm arose the Sea wrought and was tempestuous danger grew upon them and they were afraid they called every man upon his God Jon. 1. 5. they were sensible that some Divine Power must give them protection It immediately results from the owning of a God that we must trust him with our safety and so if we have taken the true God for our God we have taken him for our refuge and hiding place Ruth 2. 12. A full reward be given thee of the Lord God of Israel under whose wings thou art come to trust When Ruth came to profess the true God by taking the God of Israel for her God it is exprest thus she did commit her self to his Providence and protection and therefore Covetousness because of its trust in Riches is called Idolatry it is a breach of the fundamental Article of the Covenant taking God for our God 4. This trust ever succeeds well It will be of great use to you to still and calm your thoughts and free you from many anxious cares and in due time it will bring deliverance according to his promise How may we thus trust in God Why commit and submit your persons and all your conditions and affairs to his Providence This is to trust in God to make him your hiding place and your shield These Notions are often used in Scripture 2 Tim. 1. 12. Prov. 16. 3. Psal. 37. 5. If there be a thing to be brought about for you commit it and submit it to God he is able wise loving and faithful he will do what shall be for the best commit your comforts your health liberty peace your all into Gods hands for he is the Authour of all let the Lord do what he will This is to trust in God when you can thus without trouble or anxious care referr your selves to the wise disposal of his Providence 1. No hurt can come to you without Gods leave No Creature can move or stir saving notonly by his permission but by his influence others may have a will to hurt but not power unless given them from above as Christ told Pilate The Devil is a raging Adversary against the people of God but he is forced to ask leave to touch either Iob's Goods or his Person he could not touch his Skin or any thing that belonged to him without a Commission from God Iob 1. Nay he must ask leave to enter into the Herd of Swine Matth. 8. 31. And Tertullian hath a notable gloss upon that If God hath numbered the Bristles of Swine certainly he hath numbered much more the Hairs of the Saints if he cannot enter into a Herd of Swine he cannot worry a friend of Christs without Gods leave 2. Consider how much God hath exprest his singular affection and his care and Providence over his people There are many emphatical expressions in Scripture that 's one Matth. 10. 29 30. The very hairs of your head are numbered Mark he doth not speak of the heart or hands or feet those that we call parts which are necessary to the conservation of life but he speaks of the excrementitious parts which are rather for convenience and ornament than necessity What 's more slight than the shedding a hair of the head Thus he expresses the particular care of his people Again Zech. 2. 8. He that toucheth you toucheth the apple of his eye No part is more tender than the eye and the apple of the eye how hath Nature guarded it that it may receive no prejudice So Isai. 49. 15. Can a mother forget her sucking Child c. See how his tender affection and yearning Bowels are exprest passions in Females are most vehement therefore God alludes to mothers affections And mark it is not to a Child that can shift for it self but a sucking Child that is wholly helpless that was but newly given her to draw her love Nature hath left tender affections on the hearts of parents to their tender infants yet if a woman should be so unnatural yet will I not forget thee saith the Lord. Now shall we not trust him and make him our hiding place Isai. 27. 3. I the Lord do keep it I will