his mouth and walk in the way that is pointed out by his Word and Spirit you shall have enough to direct you in all your ways 2. It doth warn us of all our dangers It doth not only in the general call upon us to watch Mat. 13. 37. and walk circumspectly Eph. 5. 15. but it discovers all those deceits particularly whereby we may be surprized diverted and turned out of the way There are snares in Prosperity snares in Adversity Temptations you meet with in praying trading eating drinking in your publick undertakings and in your private converse it shews your danger in all your ways before you feel the smart of them therefore give up your selves to God's direction reading hearing meditating believing and practising read hear it often then the deceits of Satan will be laid open and the snares of your own hearts Christians an exact Rule is of little use if you do not consult it Gal. 6. 16. Peace and mercy be upon all them that walk according to this Rule That order their conversations exactly the word signifies that try their work as a Carpenter doth by his square they examine their actions by the Word of God what they are now a doing therefore consult with it often then meditate of it ponder it seriously 2 Tim. 2. 7. Consider what I say and the Lord give thee understanding in all things If we would have understanding by the Word there must be consideration Man hath a discursive faculty to debate things with himself Why this is my duty what would become of me if I slep out of God's way here 's danger and a snare What if I should run into it now it is laid before me And then believe it surely Heb. 4. 2. The Word profited not not being mixed with faith in them that heard it Believe God upon his Word without making tryal You hear much of living by sense and by saith living by faith is when we bear up upon the bare Word of God and encourage our selves in the Lord but living by sense is a trying whether it be so or no as they that will not believe Hell shall feel Hell and they that will not believe the Word of God shall smart for it Heb 11. 7. Noah being warned of God of things not seen as yet moved with fear prepared an Ark. It may be there were no preparations to the accomplishment of the Curse and Judgment the Word threatned it 's a thing not seen yet he prepared an Ark. When a man is walking in an unjust course all things prosper for awhile the misery the Word threatens is unseen Ay but if you would grow wiser by the Word than men can by Experience you must look to the end of things Psal. 73. 17. I went into the sanctuary of God then understood I their end And then practise it diligently A young Practiser hath more understanding than an ancient Notionallist Psal. 111. 10. A good understanding have all they that do his commandments It is not they that are able to speak of things and savor what the Word requires but they that do what they hear and discourse of Gregory saith We know no more than we practise and we practise as we know these two always go together The Word doth us no good unless there be a ready obedience therefore this is wisdom when we give up our selves to God's direction whatever it cost us in the world Doct. 2. That young ones may have many times more of this wisdom than those that are ancient Divers instances there are Ioseph was very young sold into Egypt about 17 years of age and when he was in Egypt Psal. 105. 22. He taught his Senators wisdom speaking of the Senators of Egypt With how much modesty did he carry himself when his Mistriss laid that snare Isaac was young and permitted himself to be offered to God as a Sacrifice Samuel was wise betimes 1 Sam. 2. 26. It is said The child Samuel grew on and was in favor both with the Lord and also with men From his Infancy he was dedicated to God and God gives him wisdom to walk so that he was in favor with God and men yea God reveals himself to Samuel when he did not to Eli. David when he was but 15 years of age fought with the Lion and Bear and somewhile after that with Goliah when he was a ruddy youth Iosiah when he was but eight years old administred the Kingdom before he was twelve sets upon serious Reformation Ieremiah was sanctified from the womb Ier. 1. 5. And Iohn the Baptist leapt in his Mother's womb Luke 1. 35. In the 32d of Iâ—…b the Ancients Iob's Friends are spoken of pleading their Cause wise young Elihu brings wiser words and better arguments than those that came to comfort Iob. Solomon asked wisdom of God when he was young Daniel and his Companions those four children as they are called Dan. 1. 17 18. it is said The Lord filled them with wisdom above all the ancient Chaldeans And Timothy the Apostle speaks of his youth and bids him flee youthful lusts he was young yet very knowing and set over the Church of God Our Lord Iesus at 12 years old puzled the Doctors In Ecclesiastical Stories we read of one at 15 years of age dyed with great constancy for Religion in the midst of sundry tortures Ignatius pleads the cause of the Bishop when he was but a very youth but a man powerful in doctrine and of great wisdom and therefore he saith He would have them not look to his appearing youth but to the age of his mind to his wisdom before God And he saith There are many that have nothing to shew for their age but wrinckles and gray hairs So there are many young ones in whom there is an excellent spirit and in all Ages there are instances given of youth of whom it may be said That they are wise beyond their years For the Reasons why many times young ones may have more wisdom than those that are aged God doth so 1. That he might shew the freedom and sovereignty of his grace He is not bound to years nor to the ordinary course of nature but can work according to his own pleasure and give a greater measure of knowledge and understanding to those that are young and otherwise green than he will to those that are of great age and more experience in the world You have this reason rendred Iob 32. 7 8 9. I said days should speak and multitude of years should teach wisdom There 's the ordinary course But there is a spirit in man and the inspiration of the Almighty giveth them understanding Great men are not always wise neither do the aged understand judgment Though all men have reason and a spirit yet the Spirit of God is a wind that blows where he lists Those that exceed others in time may come behind them in grace He gives a greater measure many times of grace and knowledge to shew his
thing observable from hence is the necessity of directing grace Oh that my ways were directed I shall first premise some Distinctions 1. There is a general direction and a particular direction 1 The general direction is in the word there God hath declared his mind in his statutes He hath shewed thee O man what is good Micah 6. 8. 2 A particular direction by his Spirit who doth order and direct us how to apply the rule to all our ways Isa. 58. 11. The Lord shall guide thee continually Now this particular direction is either to our general choice Psal. 16. 7. I will bless the Lord who hath given me counsel It is the work of God only to teach us how to apply the rule so as to chuse him for our portion Or secondly as to acts and orderly exercise of any particular grace so 2 Thes. 3. 5. The Lord direct your hearts into the love of God and into the patient waiting for Christ. Or thirdly as to the management of our Civil actions as the pillar of the Cloud went before the Israelites in their Journeys so doth God still guide his people in all their affairs both as to duty and success As to Duty Prov. 3. 6. In all thy ways acknowledg him and he shall direct thy paths Ask his counsel leave and blessing in doubtful things ask his counsel in clear cases ask his leave Shall I go up or not and then ask his blessing As to Success Prov. 16. 9. A mans heart deviseth his way but the Lord directeth his steps Events cross expectation we cannot foresee the event of things in the course of a mans life what is expedient and what not Prov. 20. 24. Mans goings are of the Lord how can a man then understand his own way We purpose and determine many things rightly and according to rule but God disposeth of all events Rom. 1. 10. Making request if by any means now at length I might have a prosperous journey by the will of God to come unto you God brought Paul to Rome by a way he little thought of Therefore we need to call God to counsel and to enquire of the Oracle in all matters that concern Family Commonwealth or Church We need a guide Ier. 10. 23. O Lord I know that the way of man is not in himself neither is it in man that walketh to direct his steps Affairs do not depend on our policy or integrity but on the Divine Providence who ordereth every step to give such success as he pleaseth II. Distinction There is a Literal direction and an effectual direction 1. The Literal direction is by that speculative knowledg that we get by the Word Psal. 119. 105. Thy word is a lamp unto my feet and a light unto my path Sufficient not only for general courses but particular actions 2. The effectual direction is by the Holy Ghost applying the Word and bending the hearts to the obedience of it Isa. 61. 8. I will direct their work in truth and I will make an everlasting Covenant with them That is I will so shew them their way as to work their hearts to the sincere obedience of it Now to give you the Reason for the necessity of this Direction Three things prove it 1. The blindness of our minds We are wise in generals but know not how to apply the rule to particular cases The Heathens were vain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their imaginations Rom. 1. 21. And the same is true of us Christians though we have a clearer knowledg of God and the way how he will be served and glorified yet to suit it to particular cases how dark are we A Dial may be well set yet if the Sun shine not upon it we cannot tell the time of the day The Scriptures are sufficient to make us wise but without the light of the Spirit how do we grope at noon-day 2. The forgetfulness of our Memories We need a Monitor to stir up in us diligence watchfulness and earnest endeavours Isa. 30. 21. And thine ears shall hear a word behind thee saying This is the way walk ye in it When ye turn to the right hand and when ye turn to the left The cares and businesses of the world do often drive the sense of our duty out of our minds One great end of Gods Spirit is to put us in remembrance to revive truths upon us in their season A Ship though never so well rigged needs a Pilot we need a good guide to put us in mind of our duty 3. The obstinacy of our hearts so that we need every moment to enforce the Authority of God upon us and to perswade us to what is right and good The Spirits light is so directive that it is also perswasive there needs not only counsel but efficacy and power We have boisterous lusts and wandring hearts we need not only to be conducted but governed We have hearts that love to wander Jer. 14. 10. We are sheep that need a shepherd for no creature is more apt to stray Psal. 95. 10. It is a people that do err in their hearts not only ignorant but perverse not in mind only apt to err but love to err Thus you see the necessity of this direction Oh that my ways were directed to keep thy statutes The USES Well then give the Lord this honour of being your continual guide Psal. 48. 14. For this God is our God for ever and ever he will be our guide even unto death You do not own him as a God unless you make him your guide Psal. 73. 24. Thou shalt guide me with thy counsel and afterwards receive me to glory In vain do you hope for eternal life else Therefore 1. Commit your selves to the tuition of his Grace a man is to chuse God for a guide as well as to take him for a Lord to ask his counsel as well as submit to his Commandments Ier. 3. 4. Wilt thou not from this time cry unto me My father thou art the guide of my youth 2. Depend upon him in every action The steps of a good man are ordered by the Lord all his particular actions Rom. 8. 26. For we know not what we should pray for as we ought but the Spirit it self maketh intercession for us with groanings which cannot be uttered 3. Seek his Counsel out of a desire to follow it Ioh. 7. 17. If any man will do his will he shall know of the Doctrine whether it be of God or whether I speak of my self Still walk according to light received and it will increase upon you Such as make conscience of known truth shall know more He that cometh with a subjected mind and fixed resolution to receive and obey shall have a discerning spirit God answereth men according to the fidelity of their own hearts SERMON VII PSAL. CXIX 6. Then shall I not be ashamed when I have respect unto all thy Commandments THE Psalmist had prayed for direction to keep Gods Commandments here
what is to come yet fear of punish ment alone sheweth you are slaves and only love your selves the Devils fear and tremble but do not love You may fear a thing though you hate it So far as the heart is affected with the fear of Hell 't is good 3. There are very good and sound Principles yet do not always argue Grace as when duties are done out of the urgings of an enlightened Conscience this may be without the bent of a renewed heart but yet the principle is sound for the first thing that influenceth a man is to consider himself a Creature and so to look upon himself as bound to obey his Creator I shall illustrate it by the Apostles words in another case I must preach the Gospel and wo unto me if I preach not the Gospel 1 Cor. 9. 16. 17. Whether I do it willingly or unwillingly yet a Dispensation is committed to me So saith the Soul whether I be fitted to do God service or no God must be obeyed but because Gods precept is invested with a Sanction of Threatnings and Rewards here comes in the fear of Hell and the hopes of heaven The Lord hath commanded me to fly from Hell this is a good principle So the hope of Heaven Heb. 11. 26. 't is a sound principle a man may be gracious or he may not Many have a liking to Heaven and Eternal Life as 't is a state of happiness not of likness to God where 't is not alone 't is a very sound principle but as 't is it may sometimes be the sign of a renewed man and sometimes not 4. There are rare and excellent Principles when we Act out of thankfulness to God when we consider the Lords goodness that might have required Duty out of meer Soveraignty he hath laid the Foundation of it in the bloud of his own Son 1 Ioh. 4. 29. When we love him out of the sense of his love to us in Christ And when the grace of God that hath appeared teacheth us to deny ungodliness Tit. 2. 11. when the Mercies of God melt us Rom. 12. 1. when there are no intreaties so powerful as that of Love Again another principle that is rare and excellent is when the Glory of God doth season us in our whole Course that it may be to the praise of his glorious grace 1 Cor. 10. 31. Another is Complacency in the Work for the Works sake When we love the Law because it is pure when I see it will ennoble me and make me like God when I love God and his wayes when nothing but so noble imployment doth ingage me to his service and service to God is the sweetest life in the World SERMON CLVIII PSALM CXIX VER 141. I am Small and Despised yet do I not forget thy Precepts HEre David proveth the Truth of his former Assertion that seeing the Word of God was so Pure he loved it for its own sake and that he did not Court Religion for the portion that he should have with it but for it self Some are meer Mercenaries no longer then they are bribed by some Worldly profit they have no respect for God and his Wayes The Man of God was of another Temper if God would bestow any thing on him well if not he would love his Word still yea when it brought him apparent Loss Meanness and Contempt yet this could not make any divorce between his Heart and the Word I am small and despised c. In the Words we have 1. David's Condition 2. David's Carriage under that Condition His Condition might have been a Snare to him yet still he keepeth up his Affection 1. His Condition is set forth by two Notions the one of which implyeth the other Gods Providence I am small God had reduced him to streights the other Mans Treatment of him and despised the one sheweth what he was really in himself the other what he was in the opinion of others Mean in himself and Contemptible in the eye of others The Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am the younger and set at nought Therefore the Greek Interpreters suppose it relateth to the story when God bids Samuel to anoint one of the Sons of Iesse to be King and the elder Children were brought forth who were Taller and more likely too and they said of them surely the Lords Anointed is before him and when Samuel enquired for another they told him 1 Sam. 16. 7. That there remaineth the youngest and he keepeth sheep then when he was but an Youth and a despised stripling his heart was with God and God favoured him Or else they refer it to the time when Eliab his eldest Brother despised him 1 Sam. 17. 28. Others think this was verified when the Elders of Israel forsook him and clave to Absalom rather I think it generally to any Afflicted Condition when he was little in Estate and Reputation rather than in years elsewhere so is this word small taken Amos 7. 2 5. Iacob is small by whom shall he arise When his Condition was helpless and hopeless and Interest inconsiderable in the World So here I am small and despised I am looked upon as a man of no Value and Interest 2. Davids Carriage under this Condition Yet do I not forget thy Precepts First here is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 less is said more is intended I do earnestly remember them Again a man may be said to remember or forget two wayes Notionally or Affectively Notionally a man forgets when the Notions of things formerly known are quite vanished out of our Minds Affectively when though he retaineth the notions yet he is not answerably affected he doth not act suitably So 't is taken here and implyeth as much as I am stedfast in the profession of this Truth as they say in a like Case Psal. 44. 17. We have not forgotten thee nor dealt falsely in thy Covenant not parted with any point of Truth or neglected and dispensed with any part of Duty Precepts is put for the whole word of God I do not forget thy Word the Comforts and Duties of it None do so far forget God and his Precepts as those that make defection from him The sum of all is My mean and despicable Condition doth not make a breach upon my Constancy but still I keep the Credit of being a Faithful Servant to thee His Temptation was double his Faithfulness had made him small God seemeth to forget us in our low Estate yet we should not forget him and had made him despised though we lose esteem with men by sticking to the Word of God yet the Word of God should lose no esteem with us Doctrine They that love God may be reduced to a Mean Low and Afflicted Condition I am small saith David The Lord seeth it meet for divers reasons 1. That they may know their happiness is not in this World and so the more long for Heaven and delight in Heavenly things Psal. 17. 14 15. From men
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
〈◊〉 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
may not mistake our way nor wander out of it Respect to Gods word was opened V. 6. and 9. The main Point is this That one great duty of the Saints is meditating on the word of God and such matters as are contained therein 1. Let us enquire what Meditation is because the practice and knowledg of the duty is almost become a stranger to us Before I can define I must distinguish it Meditation is 1. Occasional 2. Set and Solemn 1. Occasional Meditation is an act by which the soul spiritualizeth every object about which it is conversant A gracious heart is like an Alembick it can distill useful thoughts out of all things that it meeteth with Look as it seeth all things in God so it seeth God in all things Thus Christ at Iacobs Well discourseth of the Well of Life Ioh. 4. at the Miracle of the Loaves discourseth of Manna Ioh. 6. and Ioh. 7. at the Feast of Tabernacles of living waters at the Pharisees Supper discourseth of eating bread in the Kingdom of God Luke 14. 15. There is an holy Chymistry and Art that a Christian hath to turn water into wine brass into gold to make earthly occasions and objects to minister spiritual and heavenly thoughts God trained up the old Church by types and ceremonies that the things they ordinarily conversed with might put them in mind of God and Christ their duties and dangers and sins And our Lord in the New Testament taught by parables and similitudes taken from ordinary functions and offices amongst men that in every Trade and Calling we might be imployed in our worldly business with an heavenly mind that whether in the Shop or at the Loom or in the Field we might still think of Christ and Grace and Heaven There is a parable of the Merchant-man a parable of the Sower a parable of the man calling his servants to an account c. that upon all these occasions we might wind up our minds and extract some spiritual use from our common affairs Thus the creatures lift up our minds to the Creator David had his night-meditation Psal. 8. 3. When I consider the heavens the work of thy hands the moon and the stars which thou hast ordained c. the Sun is not mentioned When he was gone abroad in the night his heart was set on work presently And Psal. 19. 5. there is a morning-meditation for he seemeth to describe the Sun coming out of his Chambers in the East and displaying his beams like a cloath of gold upon the world An holy heart cannot want an object to lead him to the meditation of Gods Power and Goodness and Glory and wise Providence who hath made and doth order all things according to the counsel of his will There is a great deal of practical Divinity in the very bosome of Nature if we had the skill to find it out Iob biddeth us Ask the beasts and they shall teach thee and the fowls of the air and they shall tell thee or speak to the earth and it shall teach thee and the fishes of the sea shall declare unto thee They speak by our thoughts 2. There is Set and Solemn Meditation Now this is of several sorts or rather they are several parts of the same exercise 1. There is a Reflexive Meditation which is nothing but a solemn parley between a man and his own heart Psal. 4. 4. Commune with your own heart and be still When we have withdrawn our selves from company that the mind may return upon it self to consider what we are what we have been what streights and temptations we have passed through how we overcame them how we passed from death to life this is a necessary part of meditation but very difficult What can be more against self-love and carnal ease than for a man to be his own accuser and judg All our shifts are to avoid our own company and to run away from our selves The Basilisk dyeth by seeing himself in a Mirrour and a guilty man cannot endure to see his own natural face in the glass of the word The worldly man choaketh his soul with business lest for want of work the mind like a Mill should fall upon it self The Voluptuous person melteth away his days in pleasure and charmeth his soul into a deep sleep with the potion of outward delights lest it should awake and talk with him Well then it is necessary that you should take some time to discourse with your selves to ask of your souls what you have been what you are what you have done what shall become of you to all eternity Jer. 8. 6. No man asketh of himself What have I done You would think it strange of two men that conversed every day for forty or fifty years and yet all this while they did not know one another Now this is the case between us and our own souls we live a long time in the World and yet are strangers to our selves 2. There is a Meditation which is more direct when we exercise our minds in the Word of God and the matters contained therein This is twofold 1. Dogmatical or the searching out of a Truth in order to knowledg proving what is the good and acceptable and perfect will of God Rom. 12. 2. This is study and differeth from meditation in the object and supposeth the matter we search after to be unknown either in whole or in part whereas practical Meditation is the inculcation or whetting of a known truth upon the soul and it differs in the end the end of Study is Information and the end of Meditation is Practice or a work upon the affections Study is like a Winter-Sun that shineth but warmeth not but Meditation is like blowing up the fire where we do not mind the blaze but the heat The end of study is to hoard up Truth but of Meditation to lay it forth in Conference or holy Conversation In Study we are rather like Vintners that take in Wine to store themselves for sale in Meditation like those that buy Wine for their own use and comfort A Vintners Cellar may be better stored than a Noble-mans The Student may have more of notion and knowledg but the practical Christian hath more of taste and refreshment 2. Practical and Applicative This we now speak of and it is that duty and exercise of Religion whereby the mind is applied to the serious and solemn consideration and improvement of the truths which we understand and believe for practical uses and purposes Not like a man that soweth and never reapeth or a woman that often conceives but never brings forth living children 1. It is a duty for it is commanded Josh. 1. 8. This book of the law shall not depart out of thy mouth but thou shalt meditate therein day and night that thou mayest observe to do according to all that is written therein As the promise is general I will not leave thee nor forsake thee Heb. 13. 5. so is the
his Law and Grace which are means in the nearest vicinity with our End Psal. 37. 4. Delight thy self also in the Lord and he shall give thee the desires of thy heart Phil. 4. 4. Rejoyce in the Lord always and again I say rejoyce 3. Delight if not right set of all the affections it is apt to degenerate We have a liberty to delight in earthly things the affection is allowed the excess is forbidden Thou maist delight in the Wise of thy youth in thy Children Estate in the Provisions heaped upon thee by the indulgence of Gods Providence Pleasure is the sawce of life to better digest our sorrows It is allowed us but it must be well guarded We are most apt to surfeit of pleasant things and to miscarry by sweet affections Sorrow is afflictive and painful and will in time wear away of it self Pleasure is ingrained in our natures born and bred with us and therefore though we may delight in the moderate use of the refreshments of the present life in Estate Honour Reputation yet we should take heed of excess that our hearts be not overjoyed and too much taken up about these things Carnal joy is the drunkenness of the mind it besotteth us maketh us unmindful of God weakens our esteem of his favour and blessing it chaineth us to present things Pleasure is the great Witch and Sorceress that inchants with the love of the world maketh us unmindful of the Countrey whence we came and whither we are a going therefore we should be jealous of our delight and how we bestow it USE 3. To exhort us to this delight in Gods Statutes or this spiritual rejoycing 1. Here is no danger of exceeding the greatest excesses here are most praise-worthy In other things we must exercise it with jealousie feed with fear rejoyce as if we rejoyced not a man may easily go beyond his bounds when he rejoyceth in the creature but here enlarge thy heart as much as is possible and take thy fill of pleasure Cant. 5. 1. Eat O friends drink yea drink abundantly O beloved This is ebrietas quae nos castos facit chast Flagons Eph. 5. 18. Be not drunk with wine wherein is excess but be ye fill'd with the Spirit 2. We shall never be ashamed of these joys 2 Cor. 1. 12. Our rejoycing is this the testimony of our conscience c. All carnal joys have a turpitude affixed to them and therefore affect to lye hid under a vail of secresie The world would cry shame of him that would say of his bags or his dishes Here is my joy as much as men affect these things yet they desire to conceal them from the knowledg of others 3. We shall be never weary of these joys The delights of the senses become nauseous and troublesome our natural dispositions become weary and importunate a man must have shift and change pleasures refreshed with other pleasures But these delights add perfection to Nature therefore when fully enjoyed they delight most A good conscience is a continual feast a dish we are never weary of The blessed spirits in heaven are never weary of beholding the face of God God is new and fresh every moment to them The contemplation of such excellent objects doth not overcharge and weaken the spirits but doth raise and fortifie them It is true the corporeal powers being weak may be tired in such an employment as much reading is a weariness to the flesh but the object doth not grow distastful as in carnal things How shall we get it 1. Get a suitableness to the word Every man's delights are as his principles Rom. 8. 5. They that are after the flesh do mind the things of the flesh but they that are after the spirit the things of the spirit A man is much discovered by his savour and relish of things All creatures must have suitable food There must be a sutableness between the Faculty and the Object spiritual things are spiritually discerned 2. Be in a condition to delight in the word A guilty soul readeth its own doom there it revealeth themselves to themselves accuseth and condemneth them As Ahab said of Micajah He prophesieth evil against me and therefore could not endure to hear him Joh. 3. 20. Every one that doth evil hateth the light neither cometh he to the light lest his deeds should be reproved 3. Purge the heart from carnal distempers lust envy covetousness love of pleasures these are Diseases that need other diet than the word Such persons must have other solaces they cater for the flesh to please the senses An earthly heart will not delight in spiritual things Doct. It standeth Gods children upon to see that they do not forget the word I. What is it to forget the word A man may remember or forget two ways Notionally and Affectively 1. Notionally when the notions of things formerly known are either altogether or in part worn out Jam. 1. 25. He is like one that looks his natural face in a glass but goeth away and straightway forgetteth what manner of person he was 2. Affectively when though he still retain the notions yet he is not answerably affected nor doth act according thereunto Thus the Butler did not remember Ioseph that is did not pity him Thus God is said not to remember the sins of them that repent when he doth not punish them and to forget the afflictions of his people when he doth not deliver them and we are said to forget God Psal. 106. 21. when we do not obey him and to forget his word when we do not remember his commandments to do them Psal. 103. 18. In this place both are intended the Notional and Practical remembrance II. The Reasons why we should not forget his word 1. Meditation will fail else A barren lean soul is unfit to enlarge it self in holy thoughts shall never grow rich in the spiritual understanding Col. 3. 6. Let the word of God dwell in you richly in all knowledg c. Men of small substance grow rich by continual saving and holding together what they have gotten but if they spend it as fast as they get it they cannot be rich Luk. 2. 19. Mary kept all these sayings and pondered them in her heart 2. Delectation will grow cold unless the memory be rubbed up ever and anon When they fainted under affliction the cause is intimated Heb. 12. 5. Have ye forgotten the exhortation that speaketh unto you as unto children Distrust in straits is from the same source Mar. 8. 13. They remembred not the miracle of the loaves for their hearts were hardened Ye see and hear and do not remember David was under great discomfort till he remembred the years of the right hand of the Most High Psal. 77. 10. Lament 3. 21. This I recall to mind therefore I have hope 3. Practice and conscience of obedience will grow more remiss Nothing keepeth the heart in a holy tenderness so much as a presence of the truth and when
ruine We have instances of a Council gathered against Christ Joh. 11. 47. Then gathered the chief priests and the Pharisees a Council and said What do we for this man doth many miracles They meet together and plot the ruine of Christ and his Kingdom and they were those that were of chief Authority in the place Another instance Acts 4. 27 28. For of a truth against thy holy Child Iesus whom thou hast anointed both Herod and Pontius Pilate with the Gentiles and the people of Israel were gathered together for to do whatsoever thy hand and thy counsel determined before to be done There is their agreement to put Christ to death In the Old Testament Pharaoh and his Nobles Exod. 1. 10. Come on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us deal wisely with them lest they multiply and it come to pass that when there falleth out any war they joyn also unto our enemies and fight against us and so get them up out of the land And against Daniel the Princes of the Persian Empire consult how to intrap him in the matter of his God Dan. 6. 4 5 6 c. 2. For abusing the Throne of Judgment and Civil Courts of Judicature to the molestation of the Saints I shall cite but two places Psal. 94. 12. Shall the throne of iniquity have fellowship with thee which frameth mischief by a Law It is no strange but yet no small temptation that the oppression of Gods people is marked with a pretence and colour of Law and publick Authority and the mischief should proceed from thence where it should be remedied namely from the Seat of Justice so Mat. 16. 17 18. Christ foretelleth they shall have enemies armed with Power and Publick Authority Beware of men for they will deliver you to the Councils and they shall scourge you in their synagogues and ye shall be brought before Governours and Kings for my sake Not only subordinate but supreme Governours may be drawn to condemn and oppress the godly In so plain a case more instances need not Reasons of it on Gods part and on the part of the Persecutors First On Gods part he permitteth it 1. To shew that he can carry on his work though Authority be against him and that his people do not subsist by outward force but the goodness of his Providence and so have the sole glory of their preservation When the Christian Religion came first abroad in the world not many noble nor many mighty were called the Powers of the world were against it and yet it held up the head and was dispersed far and near Falshoods need some outward interest to back them and the supports of a Secular arm but Gods Interest doth many times stand alone though God doth now and then make Kings nursing fathers and Queens nursing-mothers according to his promise Isa. 49. 23. Oftentimes the Church is destitute of all worldly props Mic. 5. 7. And the remnant of Iacob shall be in the midst of many people as a dew from the Lord as the showers upon the grass that tarrieth not for man nor waiteth for the sons of men Yea the power of the world is against it and yet it subsists Thus it was in the primitive times there were only an handful of contemptible people that professed the Gospel yet it got ground daily not by force of arms or the power of the long sword but by Gods secret blessing Ambrose giveth the reason why God suffered it to be so Ne videretur authoritate traxisse aliquos veritatis ratio non pompae gratiâ praevaleret lest this new Religion should seem to be planted with power rather than by its own evidence and the authority of men should sway more with the world than the Truth of God There is a wonderful encrease without any human concurrence as the Lord saith The remnant of his people shall be as a dew from the Lord that tarrieth not for man nor waiteth for the sons of men Without mans consent or concurrence So that God alone hath the glory of their preservation 2. That the patience of his people may be put to the utmost probation When they are exercised with all kind of trials not only the hatred of the vulgar but the opposition of the Magistrate carried on under a form of Legal procedure In the primitive times sometimes the Christians were exposed to the hatred and fury of the people Lapidibus nos invadit inimicum vulgus At other times exposed to the injuries of Laws and persecutions carried on by authority against them There was an uproar at Ephesus against the Christians Acts 19. and there seemed to be a formal Process at Ierusalem Acts 4. This latter temptation seemeth to be the more sore and grievous because Gods Ordinance which is Magistracy is wrested to give countenance to malicious designs and because it cuts off all means of human help and so patience hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its perfect work James 1. 4. There are some glory in suffering the rage and evil word of the Vulgar for they are supposed not to make the wisest choice but when men of Wisdom and Power and such as are clothed with the Majesty of Gods Ordinance are set against us then is patience put to the utmost proof and whether we regard God or man most and who is the object of our fear those that have power of life and death temporal or him that hath power of life and death eternal 3. That his people may be weaned from fleshly dependencies and doting upon Civil Powers and so be driven to depend upon him alone Psal. 94. 20 21 22. Shall the throne of iniquity have fellowship with thee which establish mischief by a Law they gather themselves together against the soul of the righteous and condemn the innocent blood But the Lord is my defence and my God is the rock of my refuge There would not be such use of faith and dependance upon God if our danger were not great It is harder to trust in God with means than without means We are beaten out when outward helps fail otherwise we are apt to neglect God and then a world of mischief ensueth When the Emperor of the Romans began to favour the Christians poyson was said to be poured into the Church and in the sun-shine of worldly countenance like green timber they began to warp and cleave asunder and what Religion got in breadth it lost in strength and vigour Gods people never live up to the beauty and majesty of their Principles so much as when they are forced immediately to live upon God and depend upon him for their safety 4. That their testimony and witness-bearing to Gods truths may be the more publick and authentick in the view of the world This testimony is either to them for their conviction and conversion Mat. 24. 14. And this Gospel of the Kingdom shall be preached in all the world for a witness unto all Nations or against them Mark 10.
were many false Gods worshipped The controversie about Religion mainly lay at first between the Iews and the Pagans the Pagans had their Gods and the Jews had the Lord God of Israel the only true God Yea among the Pagans themselves there was a great diversity every man will walk and sometimes a hot contention and many times there were hot contests which was the better God the Leek or the Garlick When Religion which restrains our passions is made the fuel of them and instead of a Judg becomes a party men give themselves up headlong to all manner of bitter zeal and strife and persuasion of truth and right which doth calm men in other differences are here inflamed by that bitter zeal every one hath for his God his service and party and the difference is greater especially between the two dissenting parties that come nearest to one another We read afterward when this difference â—…y more closely between the Iews and the Samaritans and Christ decides that Salvation was of the Iews The Iews were certainly the better party John 4. 20. Our father 's worshipped in this mountain and ye say that in Ierusalem is the place where men ought to worship Mount Sion or Mount Gerizim which was the Temple of the true God one or the other Then we read afterward among the Iews themselves in their private sects who were very keen against each other Pharisees and Sadducees and Paul though an Enemy to them both and was looked upon as a common adversary yet they had rather joyn with him than among themselves Acts 23. 8 9. Afterward you find the scene of Contention lay between the Iews and Christians Acts 14. 4. But the multitude of the city was divided and part held with the Iews and part with the Apostles There it grew into an open contest and quarrel And then between the Christians and the Pagans which was the occasion of that uproar at Ephesus Acts 19. I and after Religion had gotten ground and the way of truth had prevailed in the world then the difference lay betwixt Christians themselves yea while Religion was but getting up between the followers of the Apostles and the School and Sect of Simon Magus those impure Libertines and Gnosticks who went out of them because they were not of them 1 Iohn 2. 19. And afterwards in the Church-story we read of the Contentions between the Catholicks and the Arians the Catholicks and the Pelagians the Catholicks and the Donatists and other Sects And now last of all in the dregs of time between the Protestants and the Papists that setled party with whom the Church of God is now in suit As the rod of Aaron did devour the rods of the Inchanters so the word of God which is the rod of his strength doth and will in time eat up and consume all untruths whatsoever but for a great while the contests may be very hot and sharp Yea among those that profess a reformed Christianity there are the Lutherans and the Calvinists And nearer to us I will not so much as mention those invidious names and flags of defiance which are set up under which different parties do encamp at home Thus there ever have been and will be contests about Religion and disputes about the way of truth yea different opinions in the Church and among Christians themselves about divine truths revealed in the Scripture The Lord permits this in his holy and righteous Providence that the godly may be stirred up more to embrace truth upon Evidence with more affection that they may more encourage and strengthen themselves and resolve for God for when all people will walk every one in the name of his God we will walk in the name of our God for ever Micah 4. 5. And the Lord doth it that he may manifest the sincere that when Christ calls who is on my side who that are willing to stick to him whatever hazards and losses they may incur 1 Cor. 11. 19. There must be heresies among you that they which are approved may be made manifest among you I and that there may be a ready plague of strong delusion and lies for them that receive not the truth in the love of it 2 Thes. 2. 11 12. for damnable Errors are the dungeons in which God holds carnal souls that play the wantons and trifle with his truth and never admitted the love and power of it to come into their hearts Prop. 2. True Religion is but one and all other ways are false noxious and pestilent Eph. 4. 5. One Lord one faith one baptism There are many ways in the world but there 's but one good and certain way that leads to salvation So much the Apostle intimates when he saith He will have all men to be saved How would he have them saved 1 Tim. 2. 4. For there is one God and one Mediator between God and men the man Christ Iesus which text implies that salvation is by the knowledge of the truth or knowledge of the true way others tend to destruction And so God promiseth Jer. 32. 39. That he will give all the elect one heart and one way Though there be differences even in the Church of God about lesser truths yet there 's but one true Religion in the essence and substance of it I mean as to those truths which are absolutely necessary to salvation To make many doors to heaven is to set wide open the gates of hell Many men think that men of all Religions shall be saved provided they be of a good life and walk according to their light In these later times divers unsober Questionists are grown weary of the Christian Religion and by an excess of charity would betray their faith and while they plead for the salvation of Turks and Heathens scarce shew themselves good Christians The Christian Religion is not only the most compendious way to true happiness but it 's the only way John 17. 3. This is life eternal to know thee the only true God and Iesus Christ whom thou hast sent There 's the sum of what is necessary to life eternal that there is one God Father Son and Holy Ghost to be known loved obeyed worshipped and enjoyed and the Lord Jesus Christ to be owned as our Redeemer and Saviour to bring us home to God and to procure for us the gifts of pardon and life and this life to be begun here by the spirit and to be perfected in heaven This is the sum of all that can be said that is necessary to salvation certainly none can be saved without Christ for there is no other name under heaven whereby we can be saved but by Iesus Christ Acts 4. 12. and none can be saved by Christ but they that know him and believe in him If God hath extraordinary ways to reveal Christ to men we know not this is our Rule no Adults no grown persons can be saved but they that know him and believe in him And now Christ hath
been so long owned in the world and his knowledge so far propagated why should we dream of any other way of salvation To us there is but one God and one faith The good-fellow-gods of the Heathen could brook company and partnership but the true God will be alone acknowledged As the Sun drowns the light of all the Stars so Godwill shine alone No man can be saved without these two things without a fixed intention of God as our last end and a choice of Jesus Christ as the only way and means of attaining thereunto These things are set down in Scripture as of infallible necessity to salvation and therefore though there be several apprehensions and contentions about ways of salvation and righteousness yet there 's but one true Religion and all other ways are false Prop. 3. As soon as any begin to be serious they begin to have a conscience about the finding out this one only true way wherein they may be saved Alas before men take up that Religion which the chance of their education offers without examination or any serious reason of their choice they walk in the language of the Prophet according to the trade of Israel they live as they are born and bred and take up truth and error as their faction leads them or else pass from one Religion to another as a man changeth his room or bed and make a slight thing of opinions and float up and down like light chaff in a various uncertainty according as their company or the posture of their interest is changed But a serious and an awakened conscience will be careful to lay the ground-work of Religion sure they build for Eternity therefore the foundation needs to be well laid The woman of Samaria as soon as she was touched at heart and began to have a conscience she began also to have doubtful thoughts about her estate and Religion Christ had convinced her of living in Adultery by that means to bring her to God but now she would fain know the true way of Worship Joh. 4. 20. Our father 's worshipped in this mountain and ye say that in Ierusalem is the place where men ought to worship They that have a sense of Eternity upon them will be diligent to know the right way The same errand brought Nicodemus to Christ Joh. 3. 2. Master we know that thou art a teacher come from God He would fain know how he might come to God So the young Nobleman in the Gospel Matt. 19. 16. Good Master what good thing shall I do that I might have eternal life Though he disliked the bargain afterwards yet he cheapens it and asks what way he must take For a great while persons have only a memorative knowledg some apprehension which doth furnish their talk about Religion and after their memory is planted with notions then they are without judgment and conscience but when they begin to have a judgment and a conscience then it is their business to make Religion sure and to be upon stable terms with God Prop. 4. When we begin to have a conscience about the true way we must enquire into the grounds and reasons of it that we may resolve upon evidence not take it up because it is commonly believed but because it is certainly true not take it up by chance but by choice not because we know no other but because we know no better It is not enough to stumble upon Truth blindly but we must receive it knowingly and upon solid conviction of the excellency of it comparing doctrine with doctrine and thing with thing and the weak grounds the adversaries of the truth have to build upon The precepts of the word are direct and plain for this 1 Thes. 5. 22. Prove all things hold fast that which is good And 1 Joh. 4. 1. Try the spirits whether they are of God There must be trying and searching and not taking up our Religion meerly by the dictates of another The Papists are against this which argueth a distrust of their own doctrine they will not come to the waters of Jealousie lest their belly should swell and their thigh rot They dare not admit people to tryal and choice and give them liberty to search the Scriptures whereas Truth is not afraid of contradiction they first put out the light then would have men shut their eyes But what do they alledg since we are bidden to prove all things and to try the spirits That these places belong to the Doctors of the Church and not to the people But that exception is frivolous because the Apostolical Epistles were directed to the body of the people and they who are advised to prove all things are such as are charged to respect those that are over them in the Lord v. 12. and not to despise prophecies v. 20. and then prove all things v. 21. and in another place those that he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little children them he adviseth to try the spirits all that have a care of their salvation should thus do Eusebius doth mention it as one of the errors of Apelles that what he had taught them they should not pry into and examine but take it and swallow it And Mahomet forbids his followers to enquire into their Religion Object But is every private Christian bound to study Controversie so as to be able to answer all the adversaries of the Truth I answer No it is a special gift bestowed and required of some that have leisure and abilities and it it a duty required of Ministers and Church guides to convince gain-sayers and stop their mouths Ministers must be able to hold fast the truth the word is Tit. 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holding fast the faithful word it signifies holding fast a thing which another would wrest from us we should be good at holding and drawing to preserve the Truth when others would take it out of our hands otherwise he tells us Rom. 14. 1. Him that is weak in faith receive but not to doubtful disputations Yet every true Christian is so far to be setled in the true Religion and study the grounds of it that he may be fully perswaded in his own mind Rom. 14. 5. and may not be like chaff but may be at a certainty in the way of truth Surely the business is worthy our serious care Eternal life and death are not trifles therefore be not rash in this but go upon sure evidence 1. The Providence of God doth necessitate us to such a course Because there are different ways propounded to man therefore he must follow all or take up one upon evidence Not only in point of practice as life and death is set before us Deut. 30. 15. and the broad way and the narrow Mat. 7. 13 14. not only to counterwork the rebellions of the flesh and the way of wisdom and folly Prov. 9. No but in matters of opinion and controversie about Religion there will meet us several ways Ier.
cease not to love and pity them though it were long of their fear they did not enjoy the like liberty themselves Thirdly As to the continuance of this Separation It was made upon good grounds and it is still to be continued upon the same grounds The Roman Church is not grown better but worse and that which was before but meer practice and custom is since established by Law and Canon and they have ratified and owned their errors in the Council of Trent And now Antichrist is more discovered and God hath multiplied and reformed the Churches and blessed them with his gifts and graces and the conversion of many souls surely we should not now grow weary of our Profession as if Novelty only led us to make this opposition If we shall think so slightly of all the truths of God and blood of the Martyrs and all this a-do to bring things to this pass that Christ may gain ground and we should tamely give up our cause at last as some have done implicitely and others shrink and let the Papists carry it quietly it is such wickedness as will be the brand and eternal infamy of this generation If Hagar the bond woman that hath been cast out should return again and vaunt it over Sarah the lawful wife the mischiefs that would follow are unspeakable God permitted it to be so for a while in Queen Maries days and what precious blood was shed during that time we all know and shall we again return to the Garlick and Onions of Egypt as being weary of the distractions of the Wilderness and expose the Interest of Christ meerly for our temporal good which we cannot be secured of neither Therefore since this Separation was not unjust without cause nor unnecessary without sufficient cause and since it was carried on with so much meekness and Christian lenity and since Rome is not grown better but worse rather surely we have no reason to be stumbled at for our departure from that Apostatical Church In short This Separation was not culpable it came not from error of mind they went out from us but they were not of us 1 Joh. 2. 19. Not from corruption in manners These are those that separate themselves sensual not having the spirit Jude v. 19. Not from strife and contention like those Separations at Corinth where one was of Paul another of Apollo c. 1 Cor. 1. 12. Not from pride and censoriousness like those that said Stand further off I am holier than thou Isa. 65. 5. Not from coldness and tergiversation as those that forsook the assembling of themselves together because they were in danger of this kind of Christianity Heb. 10. 25. but from Conscience and this not so much from the Christians as from the Errors of Christians from the corruptions rather than the corrupted there is no reason we should be frighted with this suggestion But now because that Separation is good or evil according to the causes of it let us a little consider the state of Rome when God first summoned his people to come out of this Spiritual Babylon and if it be the same still there is no cause to retract the change The state of it may be considered either as to its Government Doctrine or Worship the Tyranny of their Discipline and Government the Heresie of their Doctrine and the Idolatry of their Worship And if our fathers could not and if we cannot have communion with them without partaking of their sin it is certain the Separation was and is still justifiable First As to their Government Three things are matter of just offence to the Reformed Churches 1. The Universality or vast Extent and Largeness of that Dominion and Empire which they arrogate 2. The Supremacy and absolute Authority which they challenge 3. The Infallibility which they pretend unto And if there were nothing else but a requiring a submission to these things so false so contrary to the tenor and interest of Christianity this were ground enough of Separation 1. The Universality of Headship over all other Churches this the people of God neither could nor ought to endure Suppose the Roman Church were sound in Faith in Manners in Discipline yet being but a particular Church that it should challenge such a right to it self in giving Laws to all other Churches at its own pleasure and that every particular Society which doth not depend upon her beck in all things should be excluded from hope of salvation or not counted a fellow-Church in the communion of the Christian Faith this is a thing that cannot be endured That the Pope as to the extent of his Government and Administration should be Universal Bishop whose Empire should reach far and near throughout the world as far as the Church of Christ reacheth this as to matter of fact is impossible as to matter of right is sacrilegious As to matter of fact it is impossible because of the variety of Governments and different Interests under covert of which the particular Churches of Christ find shelter and protection in all the places of their dispersion and therefore to establish such an Empire that shall be so pernicious to the Churches of Christ which are harboured abroad it is very grievous and partly by reason of the multitude and diversity of those things that belong to Governments which is a Power too great for any created understanding to wield As to matter of right it is sacrilegious for Christ never instituted any such Universal Vicar as necessary to the unity of his Church But here was one Lord Jesus and one God and one Faith but never in union under one Pope And therefore we see in Temporal Government God hath distributed it into many hands because he would not subject the whole world into one as neither able to manage the affairs thereof or brook the Majesty of so large an Empire with that meekness and moderation as becomes a creature It is too much for meer man to bear Now Religious concernments are more difficult than Civil by reason of the imperfection of light about them and it would easily degenerate into superstition and idolatry therefore certainly none but a God is able to be head of the Church 2. The Authority of making Laws consider it either as to matter or form the matter about which it is exercised or the authority it self their intollerable boldness and proud ambition is discovered in either As to the matter about which this Power is exercised for temporal things God hath committed them to the care of the Magistrate and it is an intrusion of his right for the Pope to take upon himself to interpose in Civil things to dispose of States and Kingdoms a power which Christ refused Man who made me a judg over you Luk. 12. 14. As to matter of Religion some things are in their own nature good and some evil some things of a middle nature and indifferent As to the first God hath established them by his Laws as
confession of sin with grief and desire of the grace of Christ with a serious purpose of newness of life this is the doctrine of the Scripture They think that to the essence of true Repentance there is required Auricular confession penal satisfactions and the absolvence of the Priest without which true faith profiteth nothing to salvation Again the Scripture teacheth this doctrine That the Ordinances confer grace by virtue only of God's promises and the Sacraments are signs and seals of the Covenant of Grace to them that believe And they would teach us that they deserve and confer grace from the work wrought The Scripture teacheth that good works are such as are done in obedience to God and conformity to his Law and are compleated in love to God and our neighbour They teach us that there are works of supererogation which neither the Law nor the Gospel requireth of us and that the chief of these are Monastical Vows several Orders and Rules of Monks and Friers The Scripture teacheth us That God the Father Son and Holy Ghost is only to be worshipped both with natural and instituted worship in spirit and in truth and they teach both the making and worshipping of an Image and that the Images of Saints are to be worshipped The Scripture teacheth That there is but one holy Apostolical Catholick Church joined together in one faith and one spirit whose Head Husband and Foundation is the Lord Jesus Christ out of which Church there is no salvation And they teach us the Church of Rome is the center the right Mother of all Churches under one head the Pope infallible and supreme Judg of all truth and out of communion of this Church there is nothing but Heresie Schism and everlasting condemnation Instead of that lively Faith by which we are justified by Christ they cry up a dead assent Instead of sound knowledg they cry up an implicite faith believing as the Church believes Instead of Affiance they cry up wavering conjectural uncertainty Thirdly Come to their worship Their adoration of the Host their invocation of Saints and Angels their giving to the Virgin Mary and other Saints departed the titles of Mediator Redeemer and Saviour in their publick Liturgies and Hymns their bowing to and before Images their Communion in one kind and that decreed by their Councils with a non obstante Christi instituto notwithstanding Christs express Institution to the contrary their service in an unknown Tongue and the like are just causes of our separation from them But it is tedious to rake in these things So that unless we would be treacherous to Christ and not only deny the faith but forfeit sense and reason and give up all to the lusts and wills of those that have corrupted the truth of Christianity we ought to withdraw and our Separation is justifiable notwithstanding this plea. The USE Here is Reproof to divers sorts 1. To those that think they may be of any Sect among Christians as if all the differences in the Christian world were about trifles and matters of small concernment and so change their Religion as they do their clothes and are turned about with every puff of new doctrine If it were to turn to Heathenism Turcism or Judaism they would rather suffer banishment or death than yield to such a change but to be this day of this Sect and to morrow of another they think it is no great matter as the wind of Interest bloweth so are they carried and do not think it a matter of such moment to venture any thing upon that account You do not know the deceitfulness of your hearts he that can digest a lesser error will digest a greater God trieth you in the present truth He that is not faithful in a little will not be faithful in much As he that giveth entertainment to a small temptation will also to a greater if put upon it Where there is not a sincere purpose to obey God in all things God is not obeyed in any thing Every Truth is precious The dust of Gold and Pearls is esteemed Every truth is to be owned in its season with full consent To do any thing against conscience is damnable You are to chuse the way of truth impartially to search and find out the paths thereof 2. It reproves those that will be of no Religion till all differences among the learned and godly are reconciled and therefore willingly remain unsetled in Religion and live out of the communion of any Church upon this pretence that there is so much difference such shew of reason on each side and such faults in all that they doubt of all and therefore will not trouble themselves to know which side hath the truth You are to chuse the way of truth And this is such a fond conceit as if a man desperately sick should resolve to take no physick till all Doctors were of one opinion or as if a traveller when he seeth many ways before him should lye down and refuse to go any farther You may know the truth if you will search after it with humble minds Joh. 7. 17. If any man will do his will he shall know of the doctrine whether it be of God or whether I speak of my self The meek he will teach the way If you be diligent you may come to a certainty notwithstanding this difference 3. It reproves those that take up what comes next to hand are loth to be at the pains of study and searching and prayer that they may resolve upon evidence that commonly set themselves to advance that faction into which they are entred Alas you should mind Religion seriously though not lightly leave the Religion you are bred in yet not hold it upon unsound grounds As Antiquity Joh. 4. 20. Our father 's worshipped in this mountain Or custom of the times and places where you live Eph. 2. 2. According to the course of the world the general and corrupt custom or example of those where we live nor be led by affection to oâ—… admiration of some persons Gal. 2. 12. Holy men may lead you into error Nor by multitude to do as the most do follow not a multitude to do evil but get a true and sound conscience of things for by all these things opinions are rather imposed upon us than chosen by us 4. It reproves those that abstain from fixing out of a fear of troubles as the King of Navarre would so far put forth to sea as that he might soon get to shore again You must make God a good allowance when you imbark with him though called not only to dispute but to dye for Religion you must willingly submit If any man come to me and hate not his own life he cannot be my disciple Luke 14. 26. How soon the fire may be kindled we cannot tell times tend to Popery though there be few left to stick by us the favour of the times run another way we ought to resolve for God
such Errors are abroad and Divisions in the Church and the name of God is Blasphemed Now by these daily mercies doth God stablish his Word makes it good to your Souls Psal. 18. 30. The Word of the Lord is a tried Word there is more than Letters and Syllables God standeth to it it is a tryed word When you have challenged him you have found the Scripture fulfilled upon appeals to God and applications to the Throne of Grace When you have been pleading with God Lord is not this thy hand-writing the Promises thou hast made to thy people The Lord hath answered this from Heaven and said yea this is my Promise He hath given in an answerable Promise 2. It ingageth you to dependance and assurance of Faith Psal. 9. 10. They that know thy Name will put their trust in thee For thou Lord hast not forsaken them that seek thee Whosoever hath observed Gods dealings will see God is to be trusted he may be depended upon if he hath said any thing in his Word they that know thy name they that have acquainted themselves with God and the course of his dispensations The Promises will not lie by as a dead stock Psal. 116. 1 2. God hath heard my voice and my supplications therefore will I call upon him as long as I live This is that which will quicken you to rejoyce in God and to a holy thankfulness when you compare his Word with the effects of it when you see how it is made good Psal. 56. 10. In God will I praise his word In the Lord will I praise his word A single mercy is not so much nor so engaging upon our hearts to thankfulness as when observing the mercy hath been the fruit of a Promise This hath been the practice of Gods Saints Ioshuah takes notice of it Iosh. 23. 14. Not one thing hath failed of all the good things which the Lord your God spake concerning you 1 Kings 8. 56. There hath not failed one word of all his good Promises which he hath promised by the hand of Moses his Servant You will often find the very Letter of the Promise made good in the course of Gods dealings and if you would but observe his daily Providence you would be trained up in more waiting upon God for your final Blessings Secondly Let us come to the Person for whom he prayes Stablish thy Word but to whom to thy Servant Here note Doct. That Particular Application of general Promises is necessary This word which he would have to be established was most likely to be a Promise of Sanctification for in the former verse he had prayed for Mortification and vivification and now for Sanctification But be it any other Promise certainly that word which was made to others was likewise made to me as if he had been specified therein by name Thus must general truths be taken home by particular application that they may lye the closer to our hearts Psal. 27. The offer of Gods Favour is general seek ye my Face but the application is particular to himself Lord I will seek thy face David takes it as spoken to him in particular So Psal. 1â—…6 15. Precious in the sight of the Lord is the death of his Saints and then truly Lord I am thy Servant and the Son of thy handmaid The comfort concerned all Gods Children the life and death of the Saints is very precious in the eyes of God he hath a particular care over them and tells all their bones now Lord saith David let me have the comfort of this promise I am thy Servant So 1 Tim. 1. 15. This is a faithful saying c. whereof I am chief This holy Art should we learn of creeping under the covert of a Promise and working our selves by Faith into the comfort of it But rather Secondly you may observe the Character that he puts upon himself Thy Servant David was a King but at the Throne of Grace he stiles himself Gods Servant the fittest title that he could use when he prays for Grace Hence note Doct. He that is a Servant of God may seek and expect Grace from him Here I shall shew 1. Who is Gods Servant 2. Why we must use this Plea when we come to have promises accomplished First Who is Gods Servant I Answer He that dedicates himself to Gods use and he that lives under a sense and conscience of his Dedication 1. He that dedicates himself to Gods use We are Gods Servants by Covenant and voluntary Contract 'T is true our service is due to him upon other accounts but we enter into it by contract It is due by vertue of Creation for he made us out of nothing therefore we owe him all that we have and thus all Creatures were made for Gods Service Psalm 119. 91. They continue this day according to thine Ordinances for all are thy Servants Heaven and Earth and Sun and Moon and Stars and Beasts and every creeping thing and every Plant and Herb they all serve God according to the ends for which they were made But especially Men and Angels they were made for Gods use immediately Other things were made ultimately and terminatively for God Man immediately for God Psal. 103. 21. The Angels are his Ministers and so is Man Gods Servant And then by the right of Redemption we are bound to serve him as the Captive was to serve the Buyer He that bought another out of Slavery all his time and strength belonged to him 1 Cor. 6. 20. Ye are bought with a price therefore glorify God with your Souls and Bodies But this shews only de jure what we ought to be we ought all to be Gods Servants as he Created us and Redeemed us by the Blood of Christ. But de facto none are his Servants but those who resign and yield up themselves to his use Rom. 6. 13. Yield up your selves to the Lord God will have his right and title confirmed by our consent and therefore he that is a Servant of God one time or other hath entred into Covenant with God he hath consented to yield up himself to walk with God in a strict obedience All that thus yield up themselves to be Gods Servants they do it with Shame they are ashamed they did no sooner think of their Creator in their youth at their first coming to the use of Reason and think of him that bought them by his Blood 1 Pet. 4. 3. for the time past of our lives may suffice us to have wrought the will of the Gentiles c. They have too long dishonoured God destroyed their own Souls and kept their Creator out of his right And they do it too with a sense of Gods Love in the new title he hath by Redemption 2 Cor. 5. 14 15. For the Love of Christ constrains us c. 2. He is one that liveth under a sense and conscience of his Dedication not as his own but Gods When you have given up your selves to Gods
humana doctrina sed magis floret It spread far and near the first Reformation what small beginnings it had 2. There are Judgments strange Providences by which God breaketh Opposition either changing the hearts of Men or else cutting them off in the mid-way when his Wrath is kindled but a little Psal. 2. 12. They dash against the Corner-stone God will shew himself mighty and powerful in promoting the word of Truth and will carry on the Kingdom of Christ over the backs of his Enemies Doct. IV. We should not give over dealing with God though he is pleased to desert us in some passages of our Tryals that he may not forsake us utterly Many of Gods choicest Servants have been tripping Psal. 73. 21. As for me my feet were almost gone my steps had well nigh slipped but they recover themselves again Peter fell for a time but afterwards groweth bold Once timerous Peter but Acts 4. 13. When they saw the boldness of Peter and John The Martyrs that were permitted for a while to deny the Truth yet were not permitted to deny it utterly they bewailed their faults and suffered the more couragiously 1. It is fit the Creatures should know themselves therefore God will humble us and in part leave us to our own fears but not wholly leave us destitute of Grace as the Nurse seemeth to let the Child fall that he may clasp the more strongly about her 2. It is fit the World should know that a zealous defence of the Truth comes not from natural Stubbornness and Pertinacy but from Divine Assistance therefore God sheweth what the Flesh would do how it would shrink in the confession of the Truth if it were permitted to prevail 3. It is fit we should see the necessity of continual dependence after Grace received we have not always the same presence of mind so as to plead for God but only as he is pleased to influence us our case doth change and alter ebb and flow as it pleaseth God Use. Not to be severe against those that fail out of infirmity nor to cast them off for God doth not pity them rather than censure them let us help them out of the Mire unhumbled hearts that are puft up with Pride and Confidence in their own strength when out of the Temptation may judge it a task of no great difficulty to carry it with courage and will readily condemn others of Cowardise and Back-sliding who ride not out the Storm with as much Courage and Chearfulness and Resolution as they conceive themselves would do Iob 4. 5 6 7. Now it is come upon thee and thou faintest it toucheth thee and thou art troubled is not this thy fear thy confidence and the uprightness of thy ways thy Hope but an humble heart acquainted with sufferings will not judge so he is sensible of weakness and how hard it is for Flesh and Blood to deny it self and to prefer a good Conscience before safety and worldly increase how ready it is to faint under a continued Cross how crafty to find out evasions to beguile it self into a way of sin that they pity the poor tempted man In the Primitive times Novatus and his followers denyed those that had fallen to be received into the Communion of the Church though upon Repentance Doct. V. They will not be utterly overcome in their Tryals that hope in Gods Iudgments Why 1. Because this hope will teach us to wait upon the Lord untill he shew us better things Psal. 62. 1. My Soul wait thou upon the Lord for my Expectation is from him they can tarry a little while and so are not carried away with the violence of the present Temptation It is an inclination to present things that undoeth us Demas hath forsaken us and loved this present World Now when we can wait for future things the soul is stayed and kept from Apostacy We read of the patience of Hope 1 Thes. 1. 3. And the Apostle saith Rom. 8. 15. If weâ—…o hope for that we see not then do we with Patience wait for it he that believeth a better condition is not dejected with present evils 2. It fortifieth the Soul against present difficulties so as they do not unsettle but quicken us it hath an Apprehension that the good is hard to be obtained therefore it gathereth all the force and strength of the Soul to resist it For the Nature of Hope See the Sermon on the 114 Verse Well then Hope in Gods Judgments Consider who hath made the Promises is it not God whose word cannot fail of its effect Rom. 4. 20 21. He staggered not at the Promise of God through unbelief but was strong in Faith giving Glory to God and being fully perswaded that what he had promised he was able also to perform And then consider how he standeth affected to us doth not he love us And also in what Relation he is obliged to us as a Father And then consider what doth the Promise say And how it maketh for his Glory to accomplish it what plentiful means he hath in store to bring to pass what he hath spoken And What a Potent and Wise Intercessor we have to Plead our Cause at the right hand of the Father and to mind him still of whatever concerns our comfort SERMON L. PSALM CXIX Verse 44. So shall I keep thy Law continually For ever and ever FIrst David Prays for Deliverance Verse 41. Let thy Salvation come c. Next he prays if he might not have Deliverance yet a little Liberty to own God in the time of his trouble Take not the word of Truth utterly out of my mouth and with what Argument doth he enforce it In the Close of the former verse he had Pleaded I have hoped in thy Iudgments Now he pleads his stedfast purpose to serve God conceived in the form of a Vow So shall I keep thy Law c. They that hope in Gods Promises must have a tender regard to his Precepts First he saith I hope in thy Iudgments then I shall keep thy Law The tender regard of Gods Precepts how what to talk of them only No. As in the former Verse he speaks of the word of Truth in his mouth so here he speaks of keeping and observing the Law in his Practice to shew we should not own God in word only but in deed also He spoke of Profession there and now we are to fill up our Profession with answerable Practice So shall I keep thy Law continually for ever and ever The Text contains a Promise of Obedience 1. The matter Promised I shall keep thy Law 2. The manner and constancy of that Obedience continually for ever and ever Mark the Promise of Obedience is brought in by way of Argument So shall I keep so that is this will encourage me this will enable me 1. The granting of his requests would give him encouragement when God answers our hope and expectation Gratitude should excite and quicken us to give him all
Sinners will at last take Effect and end in sad Chastisements and they that would not believe their danger are made to feel it Now his Promises will have their effect as well as his Threatnings Micah 2. 7. Do not my words do good to him that walketh uprightly The Word of God doth not onely speak good but doe good The Words saying of good is indeed doing of good The Performance is so certain that when it is said it may be accounted done We are apt to despise the Word of God as an empty sound no it produceth notable Effects in the World The Sentences that are there whether of Mercy or Judgment are Decrees given forth by the great Judge of the World whereupon Execution is to follow as is foretold Now when we see it done and can compare the Lords Word and Work together it is a mighty support to our Faith whether it be in our or in former Ages For you see the Word is not a vain Scare-crow in its Threatnings nor do we build Castles in the Aire when we do depend upon its promises The Judgments of his Mouth will be the Judgments of his Hand and Providence is a real comment upon and proof of the Truth of his Word 4. God's Judgments of old or his wonderfull Works were never intended onely for the benefit of that Age in which they were done but the benefit of all those who should hear of them by any credible means whatsoever Surely God never intended they should be buried in dark Oblivion but that after-Ages may be the better for the remembrance of them Witness these Scriptures Psal. 145. 4. One generation shall praise thy works unto another and remember thy mighty Acts. Joel 1. 3. Tell your Children of it and let your Children tell their Children and their Children another generation So Psal. 78. 3 4 5 6 7. That which we have heard and known and our Fathers have told us we will not hide them from their Children shewing the generations to come the praises of the Lord and his wonderfull works which he hath done for he established a testimony in Iacob and appointed a Law in Israel which he commanded our Fathers that they should make them known to their Children that the generation to come might know them even the Children to come which should be born who should arise and declare to their Children that they may set their hope in God and not forget the works of the Lord but keep his Commandments and might not be as their Fathers c. from all which places and many more I observe 1. That we should tell Generations to come what we have found of God in our time and that we should use all ways and means to transmit the Knowledge of God's notable and wondrous Providences for his People to Posterity 2. That this Report of God's former Works is a special means of Edification for therefore God would have them recorded and told for the special benefit of the Ages following 3. And more particularly that this is a great means and help of Faith For in one of the places it is said that they may set their Faith and Hope in God and from all we may conclude that by remembring God's Judgments of old we may be much comforted as in remembring God's Works when the Church was first reformed in Luther's time the delivering of England from the Spanish Invasion Gun-powder-Treason c. for the confirming our Faith and Confidence in God All God's Judgments that were done in the days of our Fore-fathers and in all Generations if they come to our Knowledge by a true Report or Record are of use to warn us and comfort us yea the bringing Israel out of Egypt and Babylon or any notable Work done since the beginning of the World till now The Use is to press us to take this Course as one Remedy to comfort us in our distresses In distresses of Conscience the Bloud of Christ is the onely cure But in Temptations arising from the Scorn and Insultation of Enemies remember what God hath done for his People of old and let his Providence support our Faith Psal 23. 4. thy rod and thy staff comfort me Pedum pastorale for the protection and guiding of the Sheep and driving away the Wolf the Rod and Staff are the Instruments of the Shepherd More particularly consider 1. What is to be observed and remembred All the eminent Passages of God's Providence when acts of Power have been seasonably interposed for the rescue of his People Judgments of all kind publick universal private and personal our own Experiences 2 Cor. 1. 10. Who delivered us from so great a death and doth deliver in whom we trust that he will yet deliver us The Experiences of others not in one but in every Age for in every Place and Age God delighteth to leave a Monument of his Righteousness and all is for the Consolation and Instruction of the Church Judgments in our time Judgments in former times blow off the dust from old Mercies and the Inscription of them will be a kind of Prophecy to your Faith but especially cast your eye often upon the Lords manner of dealing with his Saints in Scripture their Consolations and Deliverances received after trouble partly because the Word of God is a rich Store-house of these Instances and Examples and partly because of the Infallibility of the Record where things are delivered to us with so much simplicity and Truth partly also because of the Manner and Ends in which and for which they are recorded But if I would have recourse to Scripture should I not rather make use of the Promises Answ. We must not set one part of Scripture against another but Examples do mightily help us to believe Promises as they are a pledge of the Justice Faithfulness Care and Love of God towards his People and I know not by what secret force and influence invite us to hope for what God hath done for other of his Servants 2. How they must be considered Seriously as every thing that cometh from God a slight Consideration will not draw forth the profitable Use of them when they are looked on cursorily or lightly passed by the impression of God upon his Works cannot be discerned therefore they must be well considered with all their Circumstances Psal. 143. 2. David sufficed not to say I remember thy works of old but I meditate on all thy works I muse on the works of thy hands Psal. 77. 12. I remember thy works of old I will meditate also of all thy works and surely this should be a delightfull Exercise to the Children of God as it is for the Son of a noble and princely Father to reade the Chronicles where his Fathers Acts are recorded or the famous Atchievements of his Ancestors Psal. 111. 2. The works of the Lord are great sought out of all them that have pleasure therein Some works of God have a large Impression of his Power and
14 15. For the love of Christ constraineth us because we thus judge that if one died for all then were all dead and that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again And therefore Praise and Thanksgiving is a greater help to the Spiritual Life than we are usually aware of For working in us a sense of God's love and an actual remembrance of his benefits as it will doe if rightly performed it doth make us shie of sin more carefull and solicitous to doe his will for shall we offend so good a God God's love to us is a love of Bounty our love to God is a love of Duty when we grudge not to live in subjection to him 1 Iohn 5. 3. His Commandments are not grievous 2. Submission to his Providence There is a querulous and sowr Spirit which is natural to us always repining and murmuring at God's dealing and wasting and vexing our spirits in heartless complaints Now this fretting quarrelling impatient humour which often sheweth it self against God even in our prayers and supplications is quelled by nothing so much as by being frequent in praises and thanksgivings Iob 1. 21. The Lord hath given and the Lord hath taken away blessed be the name of the Lord. It is an act of Holy Prudence in the Saints when they are under any trouble to strain themselves to the quite contrary Duty of what temptations and corruptions would drive them unto When the temptation is laid to make us murmur and swell at God's dealings we should on the contrary bless and give thanks And therefore the Psalmist doth so frequently sing praises in the saddest condition There is no perfect defeating the temptation but by studying matter of praise and to set seriously about the Duty So Iob 2. 10. Shall we receive good at the hand of God and shall we not receive evil Shall we receive so many proofs of the love of God and quarrel at a few afflictions that come from the same hand and rebel against his Providence when he bringeth on some needful trouble for our tryal and exercise And having tasted so much of his â—…ounty and love repine and fret at every change of dealing though it be useful to purge out our corruptions and promote our communion with God Surely nothing can be extreamly evil that cometh from this good hand as we receive good things chearfully and contentedly so must we receive evil things submissively and patiently 3. It is a most delightful Work to remember the many thousand mercies God hath bestowed on the Church our Selves and Friends To remember his gracious Word and all the passages of his Providence is this burdensome to us Psal. 147. 1. Praise ye the Lord for it is pleasant And Psal. 135. 3. Sing Praises unto his Name for it is pleasant Next to necessity profit next to profit pleasure No necessity so great as spiritual necessity because our Eternal well being or ill being dependeth on it and beggery is nothing to being found naked in the great day No profit so great as spiritual that is not to be measured by the good things of this World or a little Pelfe or the great Mammon which so many worship but some Spiritual and Divine benefit which tendeth to make us spiritually better more like God more capable of Communion with him that is true profit it is an increase of Faith Love and Obedience So for pleasure and delight that which truly exhilarateth the Soul begets upon us a solid impression of Gods love that is the true pleasure Carnal pleasures are unwholsom for you like luscious fruits which make you sick Nothing is so hard of digestion as carnal pleasures This feedeth the Flesh warreth against the Soul but this holy delight that resulteth from the serious remembrance of God and setting forth his excellencies and benefits is safe and healthful and doth chear us but not hurt us Use. Oh then let us be oftner in praising and giving thanks to God Can you receive so much and beg so much and never think of a return or any expression of gratitude Is there such a being as God have you all your supplies from him and will you not take some time to acknowledge what he hath done for your Souls Either you must deny his being and then you are Atheists or you must deny his Providence and then you are Epicureans next door to Atheism or you must deny such a Duty as Praise and Thanksgiving and then you are Antiscripturists for the Scripture every where calleth for it at our hands or else if you neglect this Duty you live in flat contradiction to what you profess to believe and then you are practical Atheists and practical Epicureans and practical Antiscripturists and so your condemnation will be the greater because you own the Truth but deny the Practice I beseech you therefore to be often alone with God and that in a way of Thanksgiving to increase your Love Faith and Obedience and delight in God Shall I use Arguments to you 1. Have you received nothing from God I put this Question to you because great is our unthankfulness not onely for common benefits but also for special deliverances the one are not noted and observed the other not improved Humble persons will find matter of Praise in very common benefits but we forget even signal mercies Therefore I say have you received nothing Now consider is there no return due You know the story Luke 17. 15 16 17 18 19. Christ healed ten Lepers and but one of them returned and with a loud voice glorified God and fell down at his feet giving thanks and he was a Samaritan And Iesus answering said were there not ten cleansed but where are the nine There are not found that returned to give glory to God save this Stranger and he said unto him Arise go thy way thy Faith hath made thee whole All had received a like benefit but one onely returned and he a Gentile and no Jew to acknowledge the mercy They were made whole by a miraculous Providence he was made whole by a more gracious dispensation thy Faith hath made thee whole he was dismissed with a special Blessing God scattereth his benefits upon all mankind but how few own the supream Benefactor Surely a sensible heart seeth always new occasions of praising God and some old occasions that must always be remembred always for Life and Peace and Safety and daily Provision and always for Christ and the hopes of Eternal Life Surely if we have the comfort God should have the Glory Psal. 96. 8. Give unto the Lord the Glory due unto his Name bring an offering and come into his Courts He that hath scattered his Seed expecteth a crop from you 2. How disingenuous is it to be always craving and never giving thanks It is contrary to his directions in the word for he sheweth us there that all our
same mind For he that hath suffered in the flesh hath ceased from Sin that he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God Now that this Resolution may be made knowingly and with the greater strength not onely with the strength of Inclination or our own resolved renewed Will but in the sense of God's Authority a strong belief is necessary that this course of life is pleasing to God 2. That we may hold on with God in an awfull watchfull serious course of Godliness it is necessary that the belief of the Commandments be deeply impressed upon us alas otherwise we shall be off and on forward and backward according to the impulsion of our own Inclinations and Affections and the sense of our Interest in the World Many of the Commandments are crossing to our natural Inclinations and corrupt Humours or contrary to our Interests in the World our Profit Pleasure and nothing will hold the heart to our Duty but the Conscience of God's Authority this is the Lord's Will then the gracious Soul submitteth 1 Thess. 4. 3. For this is the will of God even your Sanctification that ye should abstain from Fornication And 1 Pet. 2. 15. For so is the will of God that with well-doing ye may put to silence the ignorance of foolish men That is Reason enough and instead of all Reasons to a Believer to awe and charge his heart that we may not shift and distinguish our selves out of our Duty that we may shake off sloath and negligence much more deceits and fraudulency and corrupt Affection Many shifts will be studied by a naughty heart that dispense with our Credit Esteem Honour Preferment in the World for our loyalty to God nothing but a deep belief of the Sovereignty of God and the sight of his Will can be of sufficient power to the Soul when such Temptations arise and our Duties are so contrary to the inclinations of the Flesh Heb. 11. 8. By Faith Abraham when he was called to goe out into a place which he should after receive for an inheritance he obeyed and he went out not knowing whither he went and verse 17 18. By Faith Abraham when he was tried offered up Isaac and he that had received the promises offered up his onely begotten Son Of whom it was said That in Isaac shall thy seed be called Gen. 12. 3. In thee shall all Families of the Earth be blessed Oh how have Believers need to bestir themselves upon such an occasion and to remember no evil can be compared with God's Wrath no earthly good with his Favour that transitory Delights are dearly bought if they endanger the Soul to compass them That the sufferings of this life are not worthy to be compared with the glory that shall be revealed in us Rom. 8. 18. The ordinary experience of Believers in lesser Temptations is enough to evince this c. Use 1. Is for Reproof 1. That men do so little revive the belief of God's Commandments hence Sins of omission Iames 4. 17. Therefore to him that knoweth to doe good and doth it not to him it is Sin of Commission Ier. 8. 6. I hearkned and heard but they spake not aright no man repented him of his wickedness saying What have I done every one turned to his course as the Horse rusheth into the battel Would men venture to break a known Law if they did consider that it was the Command of God that hath power to save and to destroy Surely want of Faith in the Precepts is a great cause of their coldness in Duty boldness in sinning Prov. 13. 13. Whoso despiseth the word shall be destroyed but he that feareth the Commandment shall be rewarded Now any one would fear God's Commandment if he did consider it in all its Circumstances 2. Those that would strongly believe the Promises but weakly believe that part of the Word that requireth their Duty from them all for Privileges seldome reflect upon their own Qualification it is a good temper when both goe together Psal. 119. 166. I have hoped for thy Salvation and have done thy Commandments So Psalm 147. 11. The Lord taketh pleasure in them that fear him in those that hope in his Mercy But when asunder all is naught God's Promises cannot comfort us if we be not of the number of them to whom they do belong Not onely consider what God is but what we are and what is required of us our Qualification as well as his Goodness our Duty as well as his Mercy Use 2. To believe the Commandments with a lively Faith we should be tender of disobeying God's Law The Law may be considered as a Covenant of Works or as a Rule of Life as a Covenant of Works so it is satisfied by Christ for those that have an interest in him and serveth to quicken us to get this interest in him as it is a Rule of Life so in the New Covenant we give up our selves to God to walk according to the Tenour of it as Israel by a voluntary submission Exod. 19. 8. All that the Lord hath spoken we will doe So in the Church of the New Testament we ingage our selves by a voluntary submission to walk according to the Will of God and confirm it by the Sacraments Baptism and the Lord's Supper Well then we are still to regard it as a binding Rule looking for Grace to perform it it is not onely a Rule given us for advice and direction but for a strong obligation to urge and inforce us to our Duty So Psalm 40. 8. Thy Law is in my heart I delight to doe thy will O God Use 3. Do we believe the Commandments Then 1. We will not please our selves with a naked Trust in the Promises while we neglect our Duty to God That which God hath joyned together no man must put asunder The Prophet saith Hos. 10. 11. Ephraim is an Heifer that is taught and loveth to tread out the Corn compared with Deut. 25. 4. Thou shalt not muzzel the Ox when he treadeth out the Corn. We are addicted to our own ease prize Comforts but loath Duty Oh make more Conscience of Obedience 2. Their Faith will be lively and operative cause to keep God's Charge and observe his Commandments otherwise it is but an Opinion and a dead Faith Iames 2. 20. Wilt thou know O vain man that Faith without Works is dead Many may discourse of the necessity of Duty that have little sense of it as the Children in the Furnace the fire had no power over them neither was one hair of their Heads singed nor their Coats changed not a Lust mortified no good by their strict Notions 3. They must be obeyed as God's Commands abstaining from evil because God forbiddeth it practising that which is good because God commandeth it Notitia voluntatis 1 Thess. 4. 3. This is the will of God even your Sanctification that ye should abstain from
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
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
of comfort to God whether he will give temporal deliverance a comfortable sense of his love or hopes of glory a clearer right and title to eternal Rest. 2. Yea refer the thing it self Comfort is necessary because a great part of our temptations lie in troubles as well as allurements Sense of pain may discompose us as well as pleasure entice us The world is a persecuting as well as a tempting world The flesh troubleth as well as enticeth The Devil is a disquieting as well as an insnaring Devil But yet comfort though necessary is not so necessary as holiness Therefore though comfort is not to be despised yet sincere love to God is to be preferred and though it be not dispensed so certainly so constantly and in so high a degree in this world we must be contented The Spirits comforting work is oftner interrupted than the work of holiness so much as is necessary to our employment for God in the world we shall have 3. Comfort is raised in us by the Spirit of God Acts 9. 31. Then had the Churches rest and were edified and walking in the fear of the Lord and in the comfort of the holy Ghost were multiplied For means we have his Word his Promises and also his Providence His Word Rom. 15. 4. Whatsoever things were written aforetime were written for our learning that we through patience and comfort of the scriptures might have hope His Promises Psal. 119. 50. This is my comfort in my affliction for thy word hath quickned me Heb. 6. 17 18. Wherein God willing more abundantly to shew unto the heirs of promise the immutability of his counsel confirmed it by an oath That by two immutable things in which it was impossible for God to lye we might have a strong consolation who have fled for refuge to lay hold upon the hope set before us And also his Providence Protection and Defence Psal. 23. 4. Thou art with me thy rod and thy staff they comfort me The Rod and Staff are spoken of as Instruments of defence 4. Consider how ready God is to comfort his People Isa. 40. 1 2. Comfort ye comfort ye my people saith your God Speak ye comfortably to Ierusalem and cry unto her that her warfare is accomplished that her iniquity is pardoned When time serveth God sendeth these messages SERMON XCI PSAL. CXIX VER 83. For I am become like a bottle in the smoke yet do I not forget thy precepts HEre is rendred a Reason why he doth so earnestly beg for Comfort and Deliverance The Reason is taken from his necessity he was scarce able to bear any longer delay of comfort Not only his Faith and Hope was spent but his Body was even spent through the trouble that was upon him He had told us in the 81 Verse My soul fainteth for thy salvation In the 82 Verse Mine eyes fail for thy word And now I am become like a bottle in the smoke c. Observe here 1. His Condition represented 2. His Resolution maintained Or First The Heat of Tribulation I am become like a bottle in the smoke Secondly His constant perseverance in his Duty Yet do I not forget thy precepts 1. His Condition is represented by the similitude of a bottle in the smoke alluding therein to a Bottle of Skin such as the Iews used As in Spain their Wine is put into Borachos or Bags made of Hog-skins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Homer in a Vessel or Bottle of a Goat-skin And Christ's similitude of old Bottles and new Bottles relateth thereunto Mat. 9. 17. For he meaneth it of Skin-Bottles or Bladders if such a Bottle be hung up in the smoke and by that means it becometh black parched and dry The Man of God thought this a fit Emblem of his condition The Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Frost Kitor signifieth any Fume or Vapor whether of smoke or mist as Psal. 148. 8. Fire and hail snow and vapor The word for vapor is the same with this which is here rendred smoke Here it signifieth smoke rather than vapor or mist. 2. His Resolution Yet do I not forget thy precepts I do not forget That is I do not decline from or neglect my duty as Heb. 13. 16. To distribute and communicate forget not that is neglect it not As on God's part when he will not perform what belongeth to him being hindred by our disobedience he threatneth to forget his people Ier. 23. 39. that is will not deliver them So we forget God's Precepts when we do not fulfil or neglect our duty Now forget God's Precepts he might either as his Comfort or his Rule both ways must the word be improved and remembred by us Yet because the notion of Precepts is here used I understand the latter Often is this passage repeated in this Psalm as Ver. 51. The proud have had me greatly in derision yet have I not declined from thy law Though scorned and made a mockage by those that were at ease and lived in pomp and splendor yet his zeal was not abated Ver. 61. The bands of the wicked have robbed me yet have I not forgotten thy law Though plundred by the violence of Soldiers So ver 109. My soul is continually in my hand yet do I not forget thy law That is though he was in danger of death continually We have it agâ—…in Ver. 141. I am small and despised yet do I not forget thy law Though contemned and slighted as an useless creature and one that might be well spared in the world So in the Text I am become like a bottle in the smoke though wrinkled and shrivel'd with age and sorrow Thus in all Temptations David's love to God and his ways were not abated DOCT. That though our Tryals be never so sharp and tedious yet this must not lessen our respect to God or his Word In handling this Point I shall shew you three things First That God may exercise his Children with sharp and tedious Afflictions Secondly That these Afflictions are apt to draw us into manifold Sins and Errors of Practice Thirdly That yet this should not be A gracious Heart should withstand this shock of Temptations For the first David is an instance whose sad complaint we have had continued for three Verses together I shall only now open the Similitude in the Text whereby he representeth his condition 1. A Bottle in the smoke is dry and wrinkled and shrunk up so he was worn out and dryed up with sorrow and long suspense of expectation This noteth the decay of his bodily strength so also elsewhere Psal. 102. 3. My days are consumed like smoke and my bones are burnt as an hearth And he saith Psal. 32. 4. Thy hand was heavy upon me my moisture is turned into the drought of summer His chief sap oil was spent humidum radicale As a leathern Sack long hung up in a smoking Chimney so was he dryed up and shrivel'd and wrinkled by long continued troubles
of Balaam that he caused Balak to lay a stumbling block before the children of Israel to eat things sacrificed to idols and to commit fornication This was the Plot to send some beautiful Women of Midian to wander about the Camp of Israel to tempt their lusty Youth and martial Men first to Uncleanness and then to Idolatry that so God might be provoked against them A Plot so full of refined Malice that it can hardly be parallel'd Thus the Devil and his Instruments play their part sufficiently to divide God's People to prejudice their Rulers yea to disaffect God himself II. Plots to discourage and suppress Religion So there are many ways which wicked Men take who can name them all I shall only instance in two Policies of Iulian the Apostate the most refined Instrument the Devil used either for Wit or Malice two ways especially did he seek to undermine Religion 1. One was to forbid the use of Schools to the Christians and suppress Humane Learning To make a people irreligious the way is to make them ignorant discourage Learning and Piety will not be long in fashion not able long to maintain itself in the dark Men will adore any fancy This was like Nahash his condition to Iabesh Gilead Put out their right eye God's two famous Instruments who wrote most both of the Old and New Testament Paul and Moses were both excellently skill'd in secular Learning 2. Another was to put none to death for Religion but to oppress them with all manner of vexations and discouragements To put them to death he apprehended to be glorious but sometimes banished them Towns As Athanasius deprived them of all Offices Civil and Military wasted them with burdensom Levies and Exactions Let us make them poor saith he scoffingly for it is a hard matter for the Rich to enter into the Kingdom of Heaven The Devil doth his work more cleverly and handsomly when Christians are not called out to the Fire and Gibbet but are wasted by lingring Inconveniences and loss of Priviledges III. Plots to introduce Persecution 1. Defamation Infamy is the Forerunner of more Trouble and the Showers of Slander are but Presages of grievous Storms of Persecution The Devil is first a Lyar and then a Murtherer Iohn 8. 44. When the Children of God are represented as Criminal they are more easily destroyed 'T was a fashion in the primitive Persecutions to invest Christians with a Bears skin and then to bait them as Bears And 't is an usual practice of Satan and his Instruments to blast the repute of Religious persons to cloath them with the Livery of Reproach and then prosecute them as Offenders Psal. 5. 9. Their throat is an open sepulchre The Slanders of the wicked are preparatives to Death as the Sepulchre when opened is prepared to receive the dead Carkass Men first slander and then molest The Devil is afraid to meddle with unstained innocency A good report is a great security against open violence 2. To destroy the Church under the pretence of the Church as the Beast in the Revelations pushed with the horns of the Lamb Rev. 13. 11. 'T was a Proverb All Evil began in the Name of the Lord In Nomine Domini incipit omne malum And it hath been a false pretended Zeal for the Church that hath of later years raised and fomented all or most of the Persecutions of Christians 3. To destroy Christians upon the pretence of Civil Quarrels and Laws and to disguise Hatred against Religion under a pretence of Publick Peace Kill you as well as cast you out of the Synagogue Dan. 6. 4. The Persian Noblemen sought to find occasion against Daniel because of the kingdom though they find none 4. To make way for Errors and Falshoods so many Pits do the wicked dig to beguile unwary and unstable Souls sometimes by more than ordinary pretences of Love Meekness and Sweetness They come to you in sheeps cloathing saith our Lord but inwardly are ravening wolves Mat. 7. 15. Sheeps cloathing that is all for love and kindness and so steal away the hearts of the people as Absolom by his submission and servile Flattery And then by debasing opposing and crying down a faithful Ministry Demosthenes's Fable of the Wolves agreeing with the sheep in lusu would send away their Dogs Now thus they do by questioning their calling as the false Teachers did Pauls And we have been so long Unministring one another that all Ministry is hated in the hearts of many an Anti-Ministerial spirit Sometimes by decrying Maintenance The Lamp is starved when not supplied with Oil. Some to gain credit and entrance and to disgrace Paul and the true Evangelick Ministers whose Poverty needed a supply will take no Maintenance therefore Paul saith 2 Cor. 11. 12. That wherein they glory we might be as they but there is no end of raking in this Puddle 2dly Private Persons Cain against Abel drew him into the Field disputed with him about God and Providence and the World to come Gen. 4. The Princes of Darius against Daniel Dan. 6. the Kingdom was but newly subdued by the Medes This would try the affection of his Subjects no request to be made to God or Man for 30 days The Medes and Persians were wont to ascribe Divine Honours to their Kings as Brissonius proveth The report of this Reverence would be glorious Religion was at stake therefore Daniel would venture the Lyons Den. Iudas his Treason against Christ Luke 22. 3. The Devil entred into Iudas The Iews laying in wait for Paul Acts 23. 12 13 14. Certain Iews banded together and bound themselves under a curse or oath of execration that they would not eat or drink till they had killed Paul And they were more than forty that had made this conspiracy And this they would do with the consent of the chief Priests as he was coming to the Sanedrim A Parallel in the Fifth of November So Iezabel's Plot against Naboth for his Vineyard makes use of God's Name and Worship to bring it about 1 Kings 21. 8 9 10. But I must stop being carried beyond my first intention plotted Mischiefs are an ancient practice Use of all How much are we obliged to God's Providence who doth not only defend us against open violence but secret Machinations 'T is the Lord taketh the wise in their own craftiness and disappointeth the counsels of wicked men against his people Iob 5. 12. Many things are contrived against us in the dark that we know not and see not but the eye of the Lord watcheth for us Isa. 8. 10. Take counsel together and it shall come to nought speak the word and it shall not stand for God is with us Second Point That these Plots usually begin in Pride For David saith here The proud have digged pits for me Therefore it is Pride that puts Men upon designs of mischief and ruine to others Pride sheweth itself in the envy of Superiors contention with Equals or the disdain of
useful and refreshing when used in the day but if kept all night it perished and was useless It was useful in the Wilderness but ceaseth when they came to Canaan Uses are many First comfort to the Godly for their own particular He is an eternal God that ordereth and guideth all things that he may bring them to their eternal felicity and will in time admit them into it Psal. 48. 14. For this God is our God for ever and ever and he will be our guide even unto death After death he will be their God still death doth not put an end to this relation for God is Abraham's God when he is dead Matth. 2â—… 32. God is the same still both in himself and to those that believe in him he will constantly guide them all the days of their life and after death receive us to the everlasting enjoyment of himself and revive our dust Oh what a blessedness is this to have an interest in such an eternal God! 2. As to the Community and Society to which they do belong God's Eternity is the Churches stability and so 't is urged in Scripture Mal. 3. 6. For I am the Lord I change not therefore ye sons of Iacob are not consumed Psal. 102. 27 28. Thou art the same and thy years shall have no end The children of thy servants shall continue So when the flourishing of the wicked is spoken of when they spring as grass Psal. 92. 8. But thou O Lord art most high for evermore If they be high God is higher and they are but upstarts to him their power is of a late rise and short continuance So Psal. 93. 2. Thy throne is established of old thou art from everlasting God's Throne is as eternal as his Being So Lam. 3. 17. Thou O Lord remainest for ever and thy throne from generation to generation Is the life of thy Enemies long God endureth for ever Is their power great 't is but dependent God had power before them and will have power when they shall be no more Second Use Is Terror to the wicked Heb. 10. 31. It is a fearful thing to fall into the hands of the living God They may out-live other Enemies but they cannot out-live God who abideth for ever to avenge his quarrel against them and judge you if his Controversie against them be not just since they are such impious Fools and Brutes as that they prefer the creature before the Creator and chuse temporal things rather than everlasting and prefer Earth before Heaven and the satisfaction of their bodily lusts before the saving of their souls Can you blame God of any injustice in dooming them to everlasting misery What part of the punishment would you have relaxed the Loss or the Pain the Loss is double of God's favor or their natural comforts Would you have God admit those to the sight and everlasting fruition of himself who never cared for him Or return again to their natural comforts that they may eternally run Riot with them or abuse them to an occasion of the flesh Or is it the pain Would you have God take off that when the sin and impenitent obstinacy doth still continue since they preferred a temporal good before that which is eternal and would sell their birthright for one morsel of meat Heb. 12. 16. How just is it for God to make them everlastingly to lie under the fruits and effects of their own evil choice Third Use. Is to press us to seek after the everlasting fruition of this blessed and ever glorious God because many live as if they had never heard of things eternal most live as if they did not believe any such thing the best do not improve those things as they ought therefore I shall a little insist upon a quickening exhortation to stir you up to seek an eternal happiness in God 1. As we are reasonable Creatures we were made for Eternity for God hath given us an immortal spirit and there is no proportion between an immortal soul and temporal things it cannot be content with any thing that shall have an end for then we may survive our happiness if we had souls that would perish it would be more excusable to look after things that perish What will you do when your Souls shall be turned out of doors when ye fail Luke 16. 9. To what Region will the poor shiftless harborless Soul betake it self when you dye All your thoughts that concern the present world perish and if you did perish too it were no such great matter But you shall live and what will you have to comfort your selves if you have not an interest in the Eternal God in whose hands will you be if you have slighted him while you were upon earth and the eternal happiness he offereth to us and could not find enough in God and his Eternal Salvation to take off your hearts from the pleasures and vanities of the world Can you expect that he will favour you and be kind to you 2. Eternity is made known to us Christians and clearly set before us in the doctrine of the Gospel 2 Tim. 1. 10. he hath brought life and immortality to light through the gospel Nature hath but guesses at it the Law but shadows but here 't is clearly certainly and fully revealed You know that you have an Eternal God to please and an infinite and eternal reward to expect The whole drift of our Religion is to call us off from Time to Eternity from this world to a better Christ came not to settle us here in a state of prosperity nor to make this world our Rest and Portion but to draw us up to God and Heaven 3. The same Religion sheweth that we are already involved in an Eternal misery and stand under a sentence binding us over to the Curse and Everlasting wrath of God Ioh. 3. 18. He that beleiveth not is condemned already and this is the Condemnation that light is come into the world and men love darkness more than light because their deeds are evil God hath offered Life and Immortality to them who have so miserably lost it and involved their souls in Eternal death Therefore if we know what it is to be liable to the wrath of an eternal God and to be interessed in the hopes of eternal glory we should awaken and be more serious in a business of such concernment 4. You will shortly be summoned to give an account Luke 16. 2. You have received so much from me such Riches Honours Parts Sufficiencies such Invitations to draw you home to me what will you answer Nay there is not only a little time between you and Judgment but a little time between you and Execution nothing but the slender thread of a frail life which is soon fretted asunder and will you can you sleep in sin so near Eternity and laugh and dance over the brink of Hell you cannot soon enough flee from wrath to come 5. Consider what poor deluded
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
thy Saviour I gave Egypt for thy ransom Ethiopia and Seba for thee since thou wast precious in my sight thou hast been honourable and I have loved thee therefore will I give men for thee and people for thy life That is if the Sword must drink blood let it go to Seba and Ethiopia to Arabia and to Egypt he strikes the King of Assyria in his wrath and the sword shall be diverted that way rather than they should be given up to be destroyed But this is not all The way how we come to be his own doth exceedingly endear us to him as for instance we come to be Gods by eternal Election now this must needs endear us to God A Woman that carries her child in her womb but nine months what a tender affection hath she to it Isa. 49. 14 15. Can a woman forget her sucking child c Eph. 1. 4. He chose us from the foundation of the world We lay in the womb of his Decree from all Eternity and therefore we are very dear to God namely as we are his by Election Again as we are his by Redemption they were bought with a dear price therefore they are a precious People God hath a high esteem and value for them that which cost dear we will not lose it lightly The Saints are valuable not so much in themselves as in Christ by whose precious blood they are purchased with God 1 Pet. 1. 18. Adam sold us for a trifle but Christ did not redeem us at a cheap rate Then the work of the Spirit who hath drawn the image of God upon us God will not suffer his own work to be destroyed Psal. 74 6. They came to God and complained of the defacing of the material Temple that the carved work the curious work which was wrought by the special direction of God's own Spirit was destroyed for the Spirit of God directed Bezaleel to work in brass and all manner of curious works certainly the Temples of the Holy Ghost which are formed for God's praise God will not suffer them to be destroyed and never look after them Again as they are Gods by dedication so they are dear to him Common gold and silver was not so valued as Consecrated gold and silver Goats-hair that was Consecrated to the uses of the Temple was more excellent than all other things that was for common use We are dedicated consecrated to God set apart for himself Psal. 4. 3. The Lord hath set apart him that is godly for himself 3 He hath a peculiar eye to his own why because he expects more work from them than from others therefore they have more protection God is known glorified and owned among them His Revenues to the Crown of Heaven from the world come to little in regard of what he hath from his People and his Church Psal. 145. 10. All thy works shall praise thee O Lord and thy Saints shall bless thee God hath most of his praise from his Saints His Creatures shew forth his glory but his Saints bless him The common sort of People smother the glory of God in their Atheism Security and Unbelief but these only are the People that keep up his praise in the world therefore he preserves them 4. Because by Covenant all that is Gods is theirs for their use His strength is theirs Eph. 6. 10. Be strong in the Lord and in the power of his might And his salvation is theirs Psal. 68. 20. He that is our God is the God of salvation If God be a God of salvation he is our God If he hath salvation to bestow it is ours A Believer hath full right to make use of all that God hath USE 1. To press you to get this interest in times of danger We should now be more careful than at other times to get and clear up our interest in God O! it will be no advantage to say this and that is mine but a great advantage to say God is mine When desolations are on the Earth there is great havock made of great Estates and outward Supplies will come to nothing but this will be an everlasting comfort to say God is mine See 2 Sam. 30. 6. But David comforted himself in the Lord his God Hab. 3. 18. I will rejoice in the Lord I will joy in the God of my salvation 2. It presseth you to make your interest more evident by fruits of Obedience as David I am thine How makes he it good I sought thy precepts We would have mercy but neglect duty therefore saith David I sought thy precepts It is an emphatical expression to seek God's Precepts is more than barely to do them to seek them that is with all diligence We labour after the knowledge of them and grace to practise them it is to give up our minds and hearts it notes earnest study and affection to them will and care and all to the practice of God's will Where there is an honest and earnest endeavor to obey God's command in all things this proves a Believer's interest In times of trouble you must expect your confidence will be assaulted now when Satan or Conscience represent God as putting thee off thus What come you to me thou art a grievous sinner but Lord I am thine How prove you that I seek to know thy will How to perform that which is good I find not Rom. 7. We cannot always find it that is serve God with exactness of care but if this be the bent of our hearts if we seek it we may come with confidence and look God in the face and say Lord I am thine 3. We may improve it with confidence in Prayer I am thine save me God saves man and beast Psal. 36. 6. therefore will save his own he that is our Father and our God I know that my God will save me saith David Psal. 20. 6 7 8. There are some God will not save They are not mine therefore I will break down their bulwarks In the Book of Chronicles it is said Why transgress you the Commandment of God that you cannot prosper There 's an utter incapacity when Men will be sinning away their protection Here 's your great plea in time of danger in adversity to go to God and say I am thine Lord save me SERMON C. PSAL. CXIX VER 96. I have seen an end of all perfection but thy commandment is exceeding broad IN this Verse the Scripture as the Charter of our hopes and the seed and principle of our spiritual being is recommended above all things in the world as that which doth chiefly deserve our respect and care Consider the word by its self and you will find it excellent but consider it by way of comparison with the vanity and insufficiency of other things and the excellency thereof will much more appear As in a pair of Balances when things come to be weighed together will soon see the difference and which is heaviest so here in the Text both Scales are
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
Herod enquired after the place where Jesus was born not to adore him but to kill him Mat. 2. 8. Our great Rule is Iohn 17. 17. Sanctifie them by thy truth thy Word is truth When you come to study the Scriptures to be the better for them and not to cavil then you are in the way to find profit from them 4. Some come to the Word leavened with some carnal affections and so their hearts are blinded by their lusts and passion 2 Cor. 4. 3 4. If our Gospel be hid it is hid to them that are lost In whom the God of this world hath blinded the minds of them which believe not There is evidence enough in the truth but their hearts are wedded to their sins and so cannot see it they are ambitious and seek after honour and worldly greatness and the whole bent and scope of the Scripture being against their design they can never have a perfect understanding of it their hearts are full of Avarice Earthly-mindedness and some other beloved sin that they cherish which doth defile all that they touch even the very Word of God Hagg. 2. 13. A man that was unclean by a dead body whatsoever he touched was also unclean even holy things And Tit. 1. 15. To the impure all things are impure And so by the just judgment of God are blinded and hardned in their own prejudices for the light they have hindreth them from discerning the truth 5. Some content themselves with some superficial apprehensions and do not dig deep in the Mines of knowledge and therefore no wonder they mistake in many things Prov. 2. 4 5. If thou seekest her as silver and searchest for her as for hid treasures Then shalt thou understand the fear of the Lord and find the knowledge of God No excellent things are to be had without pain and industry and search certainly the knowledge of God's Word must cost us great pains 6. Where men are right in the main and give diligence to know God's mind there will be mistakes in lesser things All have not parts alike and gifts and graces alike and therefore there is some variety of opinions and interpretations of Scripture among the godly wise Every man is not so happy to be so well studied nor hath not that ability to understand nor so furnished with acquired helps of Arts and Tongues nor such a degree of the Spirit There is a difference in age growth and experience among good men some are Babes and some grown in years in Christianity Phil. 3. 15. Grace is bewrayed in knowledge as well as in holiness Object 2. If there be such a Light in the Scriptures what need is there of the Spirit Answ. I answer The Scriptures are the means of Light the Spirit is the Author of Light both together enlighten the eyes Psal. 19. 8. These two must be taken in conjunction not in exclusion To pretend to the Spirit and neglect the Scriptures makes way for Error and fond conceits 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 Light is not contrary to Light so to study the Scriptures and neglect the Spirit who searcheth out the deep things of God 1 Cor. 2. 11. leaveth us in darkness about God's mind The object to be known is fixt in the Scriptures but the faculty that knoweth must be enlightned by the Spirit There is a literal understanding of the Scriptures and a spiritual understanding 1 Cor. 2. 14. Now as to the spiritual understanding of them there needs the Spirit for the natural man cannot understand the things of the Spirit so that here is a fair correspondence between the Word and the Spirit Object 3. If the Scriptures be so plain what need the Ministry I answer Answ. 1. It is God's institution and we must submit to it though we could see no reason for it That it is God's institution it is plain for he hath set some in the Church not only Apostles and Prophets but Pastors and Teachers to apply Scriptures to us And 1 Cor. 1. 21. It pleased God by the foolishness of preaching to save them that believe If there were no reason but this because it is God's institution we should submit to it 2. The use of the Ministry is to explain and vindicate truth Men darken counsel with words and render plain things obscure by their litigations and unprofitable debates Now they are set for the defence of the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 1. 7. And the Ministry must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 1. 9. Able to convince the gainsayers good at holding and drawing it is the humane help for weak understandings The Eunuch was reading and could not tell what to make of it then God sent him an Interpreter Acts 8. Now God's help should not be despised when he will employ men to salve doubts to guide us in our way to Heaven we should thankfully accept of it rather than quarrel at the institution 3. They are of use to apply Generals to particular Cases and to teach us how to deduce genuine Inferences from those truths laid down in the Scriptures Mal. 2. 7. In this sense it is said The Priests lips should preserve knowledge and they should seek the Law at his mouth for he is the messenger of the Lord of Hosts God hath appointed this office to some to solve the doubts that do arise about particular Exigences and Cases and to make out the mind of God to his People otherwise they need go no farther than the Tables and Books of Moses to seek the Law but God hath appointed some in the Church that are skill'd in consequences and deductions to raise matter therefrom so that it is a Minister's work to open and explain Scripture 4. There is a use of the Ministry to keep Doctrines still afoot in the Church and to keep us in remembrance Ministers are the Lord's remembrancers it is a great part of their office to mind People of their duty The Word is a Light but it must be set in the Candlestick of the Church they are to hold out the Light for our direction and guidance 5. There is a peculiar blessing and efficacy to a Christian from their calling Mat. 28. 20. Lo I am with you to the end of the world Object 4. It is said 2 Pet. 3. 16. That there are some things hard to be understood therefore how should it be a clear Rule to us Thereupon many take occasion to tax the Scriptures of obscurity and cry out that nothing is certain in Religion and so hinder and discourage men from the study of the Word Answ. 1. I answer The Apostle saith there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some things hard to be understood but doth not say there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things that cannot be understood not there are things impossible to be understood but there 's some difficulty in
Iam. 1. 2. So Christian courage and resolution that 's tried in deep affliction when we are slain all the day long Heb. 11. 35 36. Rom. 8. 37. In all these things we are more than Conquerors The strength of a man's back is not tried by a small weight but by a heavy burden how much he can bear so the sharper the affliction the greater the trial 3. That they may have the more experience of God for the sharper the affliction the sweeter their comfort and the more glorious their deliverance Psal. 71. 20. Thou which hast shewed me great and sore troubles thou shalt quicken me again and shalt bring me up again from the depths of the earth God's power in raising them up is more seen 2 Cor. 1. 10. Who delivered me from so great a death Use 1. If we be under sore troubles let us not faint remember 't is no more than we have deserved God will not afflict a man above his deserts he cannot complain of wrong Ezra 9. 13. It is never more it may be less when our afflictions are great our deserts are far greater Isa. 40. 1. Comfort ye comfort ye my people saith your God Why For she hath received of the Lord's hand double for all her sins God saith double he relents presently 2. Consider the degree of affliction it is not measured out by your selves but measured out by a wise God though afflicted very much and very sore the measure it is ordered by God as well as the kind of it If it were measured out by our selves it would be too light it would be too gentle The Patient must not be trusted in searching his own wounds and if it were left to our Enemies they would know no bounds Zech. 1. 15. I was but a little displeased and they helped forward the affliction But it is left to the wise just and gracious God and Father he tempers the Cup in his own hand and therefore when the affliction is grown sore and strong it comes not only from a wise God but a tender Father that best knows what is good for us Iob 34. 23. That 's a notable place For he will not lay upon man more than right that he should enter into judgment with God That is the party afflicted hath no just complaint against God can take no exception against God's proceedings for he perfectly understands our need and understands our strength God perfectly understands our need 1 Pet. 1. 6. If need be ye are in heaviness through manifold temptations And understands our strength 1 Cor. 10. 13. Faithful is he who will not suffer you to be tempted above that ye are able Many Parents do not correct their children in measure being ignorant of their nature and disposition Many Physicians mistake their Patient's constitution therefore the Physick may work too strongly and too violently for them but God understands our need and our strength and so suits all his remedies accordingly Use 2. To reprove those fond complaints that are extorted from us in deep and pressing afflictions as if 1. Sometimes there was never any so afflicted as I am God's people have been sore troubled Lam. 1. 12. Is it nothing to you all ye that pass by behold and see If there be any sorrow like unto my sorrow wherewith the Lord hath afflicted me Yes others have been afflicted in the same kind and degree if not worse 1 Pet. 5. 9. All these things are accomplished in your brethren that are in the world You think 't is such as the like hath never been known or heard of for every Man 's own pain seemeth most grievous Lam. 3. 1. I am the man that hath seen affliction by the rod of his wrath Other Prophets foretold them I see them executed The best of God's people have their measures of hardships you are not singular do not stand alone This is one of Satan's deceits Satan will suggest this to a Child of God that he may question his Fathers affection lose the comfort of his Adoption and put your selves out of the number of God's Children your lot is not harder than the rest of God's Children all that are in the world have the same trials troubles pressing evils upon their hearts now and then 2. Another you find complaining taxing God of unfaithfulness as if he would break trust and lay upon you more than you are able to bear and you deceive your selves for if you cannot bear your present burden you would bear none you do not improve Christ's strength Phil. 4 13. I can do all things through Christ which strengthneth me Christ doth not help us in such a degree or one trouble and no more but in all 3. Another we find complain I am cut off God will be merciful and gracious no more Psal. 77. 8 9 c. He hath forsaken me and forgotten me God's Children have been brought thus low yet have been raised as the Church Psal. 118. 18. Lord thou hast chastened me sore yet hast not given me over unto death Within a little while he will shew this was but our infirmity this would stop these idle complaints by which we give vent to our daily impatience We have seen David s case but what doth he do he goes to God about comfort and relief I am afflicted very sore O Lord quicken me according to thy Word There observe 1. That he prays and makes his addresses to God 2. For what he prays Doct. First That he prays Observe Affliction should put us upon Prayer and serious address to God Thus God's people are wont to do Isa. 2. 16. Lord in trouble have they visited thee they poured out a prayer when thy chastening was upon them They that have neglected God at other times will be dealing with him then and this God expects Hos. 5. 15. I will go and return to my place till they acknowledge their offence and seek my face in their affliction they will seek me early 'T will be the first thing they will do the greatest thing they will take care off as that which we most care for most is thought of in the morning Nay it is that which God enjoins Psal. 50. 15. Call upon me in the time of trouble Some might hang off when God's Rod is upon their backs or be discouraged by the bitter sense of a trouble therefore God doth not only give us leave but commands us to call upon him This is the special season when this duty is performed with life and vigor Is any man afflicted let him pray Jam. 5. 13. Let him thus give vent to his trouble it doth mightily ease the heart An Oven stopt up is the hotter within the more we keep down grief and do not unburden our selves the more it presseth upon the heart Wind imprisoned in the bowels of the Earth makes a terrible shaking there till it gets vent so till our sorrow gets a vent it rends and tears the heart The Throne of Grace was appointed
benefit that we have by his Reign is this ver 10. compar'd with ver 1. he preserveth the souls of his Saints that is their lives he delivereth them out of the hand of the wicked there is an over-ruling a secret and invisible Providence by which they are kept and hidden as in a Pavilion so they have often experience of wonderful preservation in the midst of all their Troubles 2 God shews his Power for over-ruling all these Accidents for the increase and benefit of his Church and People When the Believers were scatter'd and driven up and down when exposed to hazards and inconveniences it is said Acts 11. 21. The hand of the Lord was with them and a great number believed and turned unto the Lord. God can make their loss turn to their increase Christ often gets up upon the Devils shoulders and is beholden more to his Enemies than to his Friends in this sense because that which would seem to stop his course and to obscure his glory doth advance it so much the more Phil. 1. 12. The things which hapned unto me have fallen out rather unto the furtherance of the Gospel The Gospel was not extinguish'd by Paul's imprisonment but propagated I say Paul's sufferings were as necessary as Paul's preaching that the truth might gain and that it might be known and heard of God over-rules all these actions for his glory and for the benefit of his Church Use 1. First If we be not in this condition let us look for it and prepare for it Religion is a Stranger in the World and therefore it is often ill entreated we have a stable happiness elsewhere and here we must expect changes All the comforts and hopes of the Scriptures is suited to such a condition a great part of the Bible would be needless and would be but as bladders given to a man which stands upon dry land and never means to go into the waters the comforts and provisions God hath made for us in the Word would be useless if such things did not befal us why hath God laid in so many supports if we think never to be put to distress and troubles Oh then think of these things before-hand and make them familiar to you The evil which I fear is come upon me saith Iob. When the back is fitted the burden will not be so dreadful think of these things before-hand that you may provide and prepare for them Now that you may not be strange at such kind of Providences consider four things 1. The World will be the World still There 's a natural Enmity between the two seeds which will never be wholly laid aside between the seed of the Woman and the seed of the Serpent Gen. 3. 15. as natural an Enmity as between the Wolf and the Lamb the Raven and the Dove 1 John 3. 12. Cain was of that wicked one and slew his brother and wherefore slew he him because his own works were evil and his brothers righteous Separation and Estrangement in course of life is a provoking thing Men that live in any sinful course are loth any should part company with them that there might be none to make them ashamed therefore when they draw from their sins and do not run with them into the same Excess of Riot they think strange your life is a reproof to them Iohn 7. 7. The world hateth me because I testified of it that the works thereof are evil And Heb. 11. 7. Noah condemned the world being moved with fear prepared an Ark. Strictness is an object reviving guilt Every wicked man loves another Velut factorem adjutorem excusatorem sui Criminis as one that favors his Actions and helps to excuse his Actions One wicked man doth not put another to the blush It is no shame to be black in the Countrey of the Negroes But when there 's a distinction some walk with God humbly and closely certainly your life is a reproach to others that do not so therefore they will hate you 2. This Enmity hath ever been working the Prophets and holy men of God have had experience of it Abel was slain by Cain Gen. 4. 18. Isaac scoff'd at by Ishmael Gen. 21. 11. which Example the Apostle alledgeth Gal. 4. 29. He that was born after the flesh persecuted him that was born after the spirit So it was then so it is now and so it will ever be to the worlds end Ever it hath been the lot of God's children to suffer hard things from the men of this world though they are related to them in the nearest bonds of kindred and acquaintance Iacob because of the blessing and birthright was pursu'd to death by Esau and driven out of his fathers house Gen. 27. Moses driven out of Egypt by his unkind Brethren Acts 7. 25 26 27. David hunted up and down like a Partridge upon the Mountains Iezabel sought Elijah's life Micaiah thrown into Prison and hardly used Elisha pursu'd by Iehoram for his head Instances are endless of this kind ever there hath been an Enmity and ever will be 3. Persecutions are more greater and longer in the New Testament than in the Old why partly because the Old Testament Church were under Tutors and Governors Gal. 4. 1 2. Neither for light of knowledge nor ardor of zeal to be compar'd with the New Testament Church when the kingdom of heaven suffers violence Mat. 11. 11. Look as Christ spar'd his Disciples until they were fit for greater troubles till fit for the new Wine Mat. 9. 17. so God spar'd that Church the Church then had troubles but for the most part they were not for Religion but for defection from God for their sins and partly too because the Church of the Old Testament was not so dispersed but confined within the narrow bounds of one Province or Countrey not mix'd with the profane Idolatrous Nations nor expos'd to their hatred contradiction and rage But of Christians the Apostle tells us this Sect is everywhere spoken against and partly because Satan then had quiet Reign over the blind world for a long time but now when Christ comes to dispossess him to turn out the strong man the goods were in peace before and now he hath but a short time he hath great wrath Rev. 12. 11. When Christ came to seize upon the world it was quick and hot work his force and violence was greater Again Temporal Promises were more in the eye of the Covenant where all things were wrap'd up in Types and Figures when Prosperity signifi'd Happiness and Long Life signifi'd Eternity there were not such Exercises and Trials then But now All those that will live godly in Christ Iesus must suffer persecution 1 Tim. 3. 12. But since Christ hath set up his Church and brought light and immortality to the world now Troubles are greater 4th Consideration Persecutions from Pseudo-Christians will also be hot and violent Rev. 14. 13. Write from henceforth saith the Spirit Blessed are the dead
Duty and choice so do only Men and Angels who were made immediately for his service the bruit and inanimate Creatures only ultimately and terminatively They have a principle in their Nature to encline them to it are not only over-ruled so to do by the conduct of general Providence The water that driveth a Mill serveth my purpose but otherwise than the Miller or Overseer of the work Fire and water is my servant much more he 2. We must distinguish between those who are Gods servants de jure of right and those who are so de facto indeed servants of right and actually his servants De jure all men are Gods servants God made them for himself Prov. 16. 4. and Christ bought them for himself Rom. 14. 9. For to this end Christ both died and rose again and revived that he might be Lord both of the dead and living He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lord and Master where he is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Covenant-Redeemer and Saviour 2 Pet. 2. 1. They deny the Lord that bought them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a master that bought them for service and may challenge a right and interest in them having shed his blood for Mankind But de facto those are Gods servants who yield themselves up to Gods dominion to serve and please him in all things with cheerfulness and consent The Covenant is represented under divers Notions as a Covenant of friendship Iam. 2. 23. Abraham was called the friend of God as a Conjugal Covenant Hos. 2. 19 20. I will betroth thee to me as a Covenant between King and Subjects Isai. 33. 22. as a Covenant between Master and Servants Isai. 56. 6. that take hold of his Covenant and join themselves to the Lord to be his Servants The two former Notions imply the sociableness and intimacy we have with God in the Covenant the two latter our inferiority and subjection Both must be minded that as on the one side we be not slavish and under bondage so on the other we may not behave our selves too fellow-like with God We are such servants as are also friends yea as sons yea his spouse The end of joining our selves to the Lord is not to be partners with him but servants to him 3. Some are servants by visible profession and Baptismal engagement others really and indeed by conversion to God or an actual giving up of themselves to his use and service By Baptism we are professed servants and subjects to the God of Heaven bound to be so for it is the Seal of that Covenant of Service I spake of before and so bindeth our service in it We renounce the Devil the World and the Flesh and dedicate our selves to the Lord. Iustin Martyr saith They did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Ezek. 16. 8. And entred into a Covenant with thee saith the Lord God and thou becamest mine 1 Pet. 3. 21. The like Figure whereunto even Baptism doth now save us not the putting away the filth of the flesh but the answer of a good conscience towards God By profession all Baptized Persons are Gods Servants but in reality all converted persons are so that are turned from Idols to serve the living God 1 Thess. 1. 9. Without this Christ will not be contented with an outside acquaintance and the flattery of empty titles but will the more challenge us by virtue of our profession Mal. 1. 6. If I be a Father where is mine honour if I be a Master where is my fear Cui res subjecta nomini negatur is nomine illuditur It was no honour to Christ but a mere mockery to be called King of the Iews whilst they buffetted Christ and spat upon him If God be a Master he will have the honour fear and obedience that belongeth to a Master that we should be afraid to offend him 4. There are some that are servants by general relation to distinguish persons and some by way of special attendance A servant in general relation is every Christian Servant by special attendance are either Angels and they are called his Ministers Psal. 123. 21. as being in near and special attendance about their Masters person Courtiers of Heaven most in Grace and favour with God A man may have one to do his business that yet hath not one to attend his person Among men the Magistrate is the Minister of God for good Rom. 13. 4. Ministers are Servants in special attendance therefore Paul so often calleth himself the servant of Jesus Christ Rom. 1. 9. Whom I serve with my spirit in the Gospel of his Son Ministers of God not of the people but for the people because of their near service about and under God David was both an holy Man and a King and a Prophet David as a King might use this petition it highly concerneth one in publick rank and office to say to God I am thy servant Yea as private believers I observe it not only to distinguish persons but to distinguish the work of the same person Christians have besides their general Calling a particular Calling wherein to serve God God hath given us all Talents to trade withal Matth. 25. 14. Who called his servants and delivered unto them his goods Luke 13. 13. Occupy till I come Dona Talenta Every one of us as instruments of Providence are to serve God in our Generations Acts 13. 36. and so not only to mind the work of our general Calling but that particular work which he hath given us to do in our way and place The general and particular Calling do not cross but help one another In your particular Calling as instruments of Gods Providence you provide for your support during your service and the relief of others so that as Gods servants you are not to be idle but to have a lawful Employment and Calling that you may not cast your selves upon temptations of using sinful shifts for your support and living 'T is also a remedy against the evils that flow from idleness and too much ease and that he may promote the good of Church Family and Kingdom And then the general Calling helpeth the particular by limiting it and our endeavours therein that so we may have time to save our souls and directing us that we do all things holily and justly as become the Servants of the Lord. II. These may plead it when they want any mercy spiritual or temporal 1. 'T is not a Plea contrary to Grace Indeed no such Plea can be allowed in the New Covenant partly because 't is the mere mercy of God to advance us to this honour to make us his servants and the fruit of his goodness rather than our choice Rom. 9. 16. 'T is not of him that willeth nor of him that runneth but of God that sheweth mercy Willing and running and working and serving are necessary afterwards 1 Cor. 9. 24. as our way and qualification Again our service is mixed with many weaknesses Mercy there needeth to interpret
their power or change their hearts or determine their interests because the Omnisciency of God is a great Deep 't is a great relief to the soul to consider the several ways that God hath to right us either by changing the hearts of the Persecutors and Oppressors Acts 9. 31. Then had the Churches rest throughout all Iudea Galilee and Samaria and were edified and walking in the fear of the Lord and the comforts of the Holy Ghost were multiplied They had nothing to do but to build up one another When was that when Paul was converted he was an active instrument against the Church and God turned his heart then had the Churches rest Or else the Lord may do it by determining their interests that they shall shew favour to his people though their hearts be not changed Prov. 16. 7. When a mans ways please the Lord he maketh his enemies to be at peace with him Enemies while enemies may be at peace with us please men and you cannot say God is your friend but please God and he maketh your enemies at peace with you There is much in the secret Chain of Providence Dan. 1. 9. Now the Lord brought Daniel into favour and tender love with the Prince of the Eunuchs What was that favour To wink at him for doing that which was contrary to the Law of their Religion Or else he can break the yoke by some apparent ruining Judgments by which he will defeat all their advantages either by power or law rescuing his people out of their hands Isai. 49. 24 25. Shall the prey be taken from the mighty or the lawful Captive delivered But thus saith the Lord The Captains of the mighty shall be taken away and the prey of the terrible shall be delivered He will contend with him that contendeth with thee and will save thy Children Whether they plead might or right when God goeth that way to work nothing shall lett no power shall be able to detain what God will have delivered and restored Or it may be by some secret ways God will bring on some Judgment Iob 20. 26. A fire not blown shall consume him that is the Oppressor a curse not invented by those he hath wronged or any man else but sent immediately by God It shall come no body knoweth how Therefore we should not be discouraged with unlikelihoods when we go to God who hath many ways which poor short-sighted Creatures cannot foresee Secondly He is ready The love which the Lord hath for his afflicted people will not suffer his Justice to be long at quiet That God is ready to help and deliver three things will evidence First 'T is his Nature to pity and shew mercy to the Oppressed and to revenge the Oppressor He pitieth the afflictions of them that suffer most justly and far beneath their desert from his own hand Iudg. 10. 16. And they put away the strange Gods from among them and served the Lord and his soul was grieved for the misery of Israel And 2 Kings 14. 26. For the Lord saw the exceeding bitter affliction of Israel how much more will he pity them that are unworthily oppressed Isai. 63. 9. In all their afflictions he was afflicted Acts 7. 34. I have seen the affliction of my people which is in Egypt and have heard their groaning c. And the Lords pitiful Nature doth incline him to deliver his people And when the oppressed cry I will hear them for I am gracious Exod. 22. 21 22 23 24 25 26 27. Secondly 'T is his usual practice and custome Psal. 103. 6. The Lord executeth judgment and righteousness for all that are oppressed If for all surely for his people He sits in Heaven on purpose to rectifie the disorders of men So Psal. 34. 19. Many are the troubles of the righteous but the Lord delivereth them out of them all God hath a Plaister for every wound Gods people plunge themselves into trouble and his mercy delivereth them out of it Thirdly 'T is his Office as Judge of the world Psal. 94. 2. Lift up thy self thou Iudg of the Earth render a reward to the proud Shall not the Iudg of the Earth do right Look upon him only in that Notion according to our natural Conceptions as the supreme Cause and Judg of all things Again his Office as Protector of his people he is in Covenant with them he is their Sun and Shield he is the refuge of the oppressed his peoples refuge in time of trouble Psal. 9. 9. When they have none else to fly to he will be their refuge Thirdly He will do it when 't is good and necessary For God hath made promises and repeated promises of deliverance and surely these are not in vain If God had spoken but once we had no reason to doubt but he telleth us over and over again we should cast our care upon him and referr all things to him without despondency and distraction of mind Psal. 9. 18. For the needy shall not always be forgotten the expectation of the poor shall not perish for ever Use. Is instruction to teach us what to do when we are oppressed 1. Patience 'T is the lot of Gods Children to be often troubled by the world and hardly used Satan is the Ruler of the darkness of this World the blind carnal malicious superstitious part of the World and they cannot away with those that would overturn Satans Kingdome The good are fewest and therefore we must look to be opprest if there be any breathing time 't is a mercy 2 Tim. 3. 12. Yea and all that will live godly in Christ Iesus shall suffer persecution Gal. 4. 29. For as he that was born after the flesh persecuted him that was born after the spirit even so it is now and will be so we should want our way-mark without it 2. Let us be prepared to commend our Cause to God Psal. 10. 17 18. Lord thou hast heard the desire of the humble thou wilt prepare their heart thou wilt cause thine ear to hear to judge the fatherless and the oppressed that the man of the earth may no more oppress God prepares the hearts of the humble How so The trouble continueth till we are sensible of the misery of the sin of the Cause Hos. 5. 15. I will go and return to my place till they acknowledge their offences and seek my face in their affliction they will seek me early 'T is a long time before men can be sensible of the hand of God upon them slight spirits are not grieved but Iull themselves asleep Ier. 5. 3. If they have a natural sense of the Judgment they have no sense of sin as the cause then they fly to humane help to be eased of the trouble Ier. 4. 14. Wash thy heart from wickedness that thou mayest be saved how long shall vain thoughts lodge within thee When past humane help then seek the favour of God to take up the Controversie 2 Chron. 7. 14. When driven
if you believe Heaven and Hell and have any sense of the truth of the promises or threatnings you will be thus affected in some measure to mourn and grieve for the sins of others 2. This Duty doth chiefly concern publick persons though it lies upon all Christians Magistrates and Ministers and Officers of the Church because of their publick and universal influence Publick persons must have publick affections as well as publick relations You shall see in that Type the Church of the Jews is represented in their Officers Zach. 3. 1. When the people were corrupted and in a calamitous condition Ioshua the High Priest is brought in standing before the Lord in filthy Garments the Priest is accused by Satan Certainly publick persons are more responsible to God than others and more concerned than others in the sins committed in the Land or places where they have a charge Among private persons an Housholder is more responsible than a private Member of the Family if one under his charge fall into a notorious sin You are responsible for your Children and Servants and so are we for your Souls Under the Law Exod. 22. 10. God said If a man did deliver unto his Neighbour an Oxe or an Ass or a Sheep or any Beast to keep and it did dye or was hurt or was driven away no man seeing it or it did miscarry through his negligence he was to make it good because it was delivered into his hand So I may say here in quoting this Law Hath God a care of Oxen God hath committed souls to us he hath put them into the hands of Magistrates and Ministers to keep them Now because we do not discharge our Duty he will require their bloud at our hands Ezek. 33. 7 8 9. Because of our trust and charge we are bound to have more publick affections Ioel 2. 17. Let the Priests the Ministers of the Lord weep between the Porch and the Altar Ministers should be exemplar for spiritual feeling and tenderness and humiliation Under the Law the measures of the Sanctuary were double to other measures I apply it to this very thing Our portion must be greater because of the burthen that lyes upon us Paul speaketh as one sensible of the weightiness of his charge in the 2 Cor. 11. 29. Who is weak and I am not weak who is offended and I burn not Paul trembled to see a weak Christian in the hands of Satan and when they had taken offence and begun to stumble this was his trouble and grief Mourning and burning is put for the violence of any affection So Ieremiah the Prophet My soul shall weep in secret places for your pride 3. Observation That tears are not absolutely necessary for the expression of this grief and tenderness David saith Rivers of tears Why For grief doth not always keep the Road and High-way and many times when Water goes out Wind comes in Many are puft up with sensitive trouble and put more upon tears than they do upon the frame of the heart which should engage us to this All Constitutions are not alike moist a tender heart may be matched with a dry brain When men are careful to get things reformed and are affected with the calamity of the Church more than their own private loss this is that which God requires However let me tell you if we find tears for other things we should find tears for these Duties when we come to remember our own sins and the sins of others God did not make the affections in vain A man that hath a thorough sanctified soul will have affections exercised in some measure proportionable and therefore if we can shed tears abundantly upon other occasions we should remember this water should be reserved for Sanctuary uses David when he is spoken of is represented as one having a moist eye upon all occasions yet Lot had a tender heart being offended with publick disorders It is said 2 Pet. 2. 8. His righteous soul was vexed Great Devotionists are usually very tender Good men are much given to tears and these sensitive stirrings of affection are a great help to Religion and therefore should not wholly be neglected But if there be a serious displicency against sin a deep laying to heart Gods dishonour though they cannot command tears the Duty is discharged Humiliation lyeth more in heart-grief and trouble than the sensitive and passionate expressions of it And yet upon religious occasions we should express ourselves as passionately as we can and not content our selves with a few cold words and dull thoughts but our liveliest affections should be exercised about the weightiest things Iam. 4. 9. Be afflicted and mourn and weep let your laughter be turned into mourning and your joy to heaviness When we are deprecating the wrath of God humbling our selves under the offences done to his infinite Majesty by our selves or others there should be more tenderness and we should do it in the most lively affectionate manner that possibly we can 4. I observe The greatest Sinners when they are once converted to God have the greatest compassion afterwards towards other Sinners Why They know the heart of a sinning man they have had most experience of the power and prejudice of corruption and also sensibly tasted of the love of God and his goodness in Christ Jesus and so their hearts are intendred thereby to pity others and they more earnestly desire others should partake with them of the same Grace As Israel were pressed to pity Strangers because they themselves were once Strangers in Egypt they knew what it was to be neglected and despised in a strange Land so they that are acquainted with the temptations of Satan with the bitter fruits of sin with the prejudices that men lye under before they come to take to the ways of God they have greater compassion towards the souls of others than others have This is observed to be fulfilled in the Apostle Paul whose zeal lay otherwise more in the active than contemplative way for in his Writings we find him mostly doctrinal and rational yet when he speaketh of Sinners he doth it always with grief and bowels Phil. 3. 18. I tell you weeping And still he presseth Christians to a greater tenderness to be more in grief for than censure of their Brothers faults Gal. 6. 1. If a man be overtaken in a fault ye which are spiritual restore such a one in the spirit of meekness considering thy self lest thou also be tempted And Tit. 2. 3. When he presseth to gentleness to all men For we our selves saith he were sometimes foolish and disobedient deceived and deceving serving divers lusts and pleasures living in malice and envy hateful and hating one another but after the love and kindness of God appeared c. This melted his heart to consider what he was and what God had made him by Grace whereas sullen men of a severe temper of a constant rigid innocency are wont to be more harsh and
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
only allowed to plead for themselves but they have an Advocate to plead for them The very Judge is their Advocate Oh let us hold God to this latter Covenant and Judgment of Grace Mercy and Goodness Lord upon these terms we dare come unto thee Secondly Consider the Blessing offered in this Covenant Heb. 4. 16. Mercy and grace to help It offereth Mercy for Pardon of Sins a Blessing which the Law knew not and Grace to help that 's for our purpose 'T is a Covenant which alloweth you expences to run the way of Gods Commandements gives you straw to make your Brick filleth your hand to pay the Master's Rent 'T is not an hard Master to reap where it soweth not but will cause you to walk and run whither it sends you Thirdly Consider There is nothing in God contrary to us or standeth in our way for it is all removed by this Judgment or Covenant If any thing 't is the Justice of God but that doth not stand in our way being satisfied by Christ. 1. If you take Justice as it implyeth his Remunerative and Vindictive Justice we have the Merit of Christ to plead There is a Ransom paid by him to whom the sinner is fled for refuge So that God may do us good without any blemish or imputation of defect to his Righteousness and Justice against Sin Rom. 3. 24 25. 1 Ioh. 1. 9. 2. As Righteousness implyeth the rectitude of his Nature In thy faithfulness answer me and in thy righteousness Psal. 143. 1. These things that terrifie others comfort the Godly The Righteousness and Truth of God are their Support His veracity is a part of his Righteousness as it becometh every Just man to make good his Promises SERMON CLXVIII PSALM CXIX VER 150. They draw nigh that follow after mischief they are far from thy Law HEre in this Verse he giveth an account what was the cause of his frequent and earnest crying unto God of his Hope Meditation begging for Quickening because he was ready to be destroyed by those who every day went off further and further from Gods Law they were ready to accomplish their wicked and malicious purpose upon him and prepared for it and even now at his heels to do him harm and mischief they draw nigh c. In the Words we have First An Intimation of approaching danger they draw nigh that follow after mischief Secondly A Description of those from whom the danger was feared they are far from thy law First They draw nigh c. The enemy is at hand even at the doors the Prophet speaketh as if he did hear the sound of his feet yet they are as far from thy Law as near to destroy me Doctrine Extream danger may sometimes draw nigh unto and even tread upon the heels of Gods People Reasons I. From the implacable Malice of their Enemies 1. They seek the Destruction of the People of God nothing less will content them this is implyed in the word mischief in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 83. 4. Come let us cut them off from being a Nation that the name of Israel may no more be in remembrance That 's their aim that not one of that denomination be left Psal. 137. 7. Rase rase it even to the foundation thereof Nothing will satisfie them but utter Ruin and Extirpation they that expect milder Terms from the seed of the Serpent flatter themselves with a vain hope 2. They follow this end with all industry and diligence this is implyed in the phrase that follow after mischief They watch all occasions pursue every advantage to bring their purpose to pass Some in Scripture are said to follow after Righteousnes Isa. 51. 1. it noteth their constant Trade and Study It may be rendred Pursuers of Righteousness as in the text Pursuers of Mischief They that follow after Righteousness are such as continue constant in the serious and sedulous practice of Holiness and they that follow after Mischief are such as are unwearied in the Prosecution of their Malicious Designs It implyeth a Metaphor taken from the vehemency of Huntsmen in the pursuit of their Foe or Prey So Prov. 21. 21. He that followeth after Righteousness and Mercy findeth life And Heb. 12. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 follow peace and holiness As Asâ—…el pursued Abner 2 Sam. 2. 19. and turned not to the right hand or to the lefâ—… from following after Abner The Sept. render here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they earnestly seek to undo me II. From the Providence of God who permitteth malicious Enemies to draw nigh to his people and to have many advantages against his people for Holy and Righteous Ends. 1. That this it the usual Course of Gods Providence to suffer his people to be reduced to great dangers and extremities that there is not an hairs breadth between them and ruin Paul was in the very mouth of the Lion 2 Tim. 4. 17. before God delivered him by the Lion he meaneth Nero a bitter enemy to the Christians and the Lamb was brought bound to him the Prey was in the Lions mouth before God delivered him 2 Cor. 1. 10. compared with 1 Cor. 15. 32. and both with Acts 14. 19. I gave my self for dead 't was a thousand to one he had not been sacrificed to the fury of the multitude So was David often near taking dangers which he did or could hardly escape Psal. 54. the Title When the Ziphims discovered him to Saul So Psal. 57. the Title When he fled from Saul in the Cave the Army of Saul at the mouth of the Cave and Saul cometh into it and yet God blinded him so that he escaped So the Church Psal. 124. 1 2 3. If it had not been the Lord that was on our side now may Israel say if it had not been the Lord who was on our side when men rose up against us then they had swallowed us up quick when their wrath was kindled against us They were in the midst of their fears 2. Why is this his usual Course 1. To exercise their Trust and Dependance Graces are seldom exercised to the life till we are near the point of Death now rather than God will suffer his people to live by sense without manifesting Grace and bringing honour to their Profession and the Truth of his Promises he will cast them into great dangers The skill of a Pilot is seen in a storm so is Faith put to 't in great conflicts as 't is in Cares so in Fears many are reduced to great streights in the Family no Meal in the Barrel no Oyl in the Cruise Ioh. 6. 4 5 6. When Iesus then lift up his eyes and saw a great multitude come unto him he saith unto Philip Whence shall we buy bread that these may eat And this he said to prove him for he himself knew what he would do A poor Believer is put to 't Children increase Trading seemeth dead what shall we do When danger is danger
upon us yet made we not our Prayer before the Lord our God You defeat the Dispensation now you should make up your former Negligence when we are pressed hard on all hands it should put an edge upon our Prayers otherwise our Afflictions will turn to a sad account When God sendeth a Tempest after us and this will not bring us back to him we are summoned to make our Appearance and will not come Ioab would not come till Absalom set his Barley Field on fire Use 2. To encourage us to come to God in our Afflictions now is a time to put the Promises in suit to begin an Interest if we have none to make use of it if we have any then our weakness and nothingness is discovered that we may more apply our selves to God and a time of need will be a time of help Psal. 46. 1. God is a refuge for us a very present help in Trouble that is when Trouble is Trouble indeed then therefore we should call for it most earnestly a necessitous Creature is a fit Object for Mercy You expound Providences amiss if you think Afflictions are a casting off no they are Gods Voice calling you nay his Hand pulling you to him Blessed seasons to bring God and us together then Gods aim is accomplished Hos. 5. 15. I will go and return to my place till they acknowledge their offence and seek my face in their affliction they will seek me early Isa. 26. 16. Lord in trouble have they visited thee they poured out a Prayer when thy chastening was upon them Afflictions do not work thus simply for then they would work upon all but as accompanied with some drawings of the Spirit every condition is blessed when it bringeth you nearer unto God though Crosses be great Trials to any yet if they chase us to the Throne of Grace God is not wholly gone but hath left somewhat behind him to draw us to him It is Desertion in point of Felicity but not in point of Grace Doctrine III. One great request of the Children of God in Prayer is that he would Consider their Affliction This David promiseth in the first place So elsewhere Psal 132. 1. Remember David O Lord and all his afflictions he beggeth God to take notice of his Person and Condition So also Psal. 25. 18. Look upon â—…p affliction and my pain and forgive all my sins he beggeth that his groanes might not be passed over So Hezekiah Isa. 37. 17. where many words are used to this effect Incline thine ear O Lord and hear open thine eyes and see and hear all the words that Senacherib hath sent to reproach the living God If God would but take notice hear and see all would be well And as for personal Calamities so in Publick and Church cases Psal. 80. 14. Return we beseech thee O Lord God of Hosts look down from heaven and behold and visit this Vine If God will but come and see it is enough So in the Lamentations Chap. 1. 9. O Lord behold my affliction for the enemy hath magnified himself So again ver 11. See O Lord and consider for I am become vile Yet again ver 20. Behold O Lord for I am in distress Thus do the Children of God lay open their Miseries before him in Confidence of his Pity But why do the Children of God press this point so earnestly as if they did doubt of his Providence and Omnisciency God knoweth all things and can forget nothing I Answer 1. Though God be not ignorant and unmindful of our Condition yet we are to put him in Remembrance Isa. 62. 6. Ye that make mention of the Lord keep not silence and give him no rest till he establish and till he make Ierusalem a praise in the earth Christ is the Advocate we are Solicitours and Remembrancers for others and humble Supplicants for our selves indeed in so doing we do not put God in mind but put our selves in Mind of the Providence of God which is most graciously conversant about us in our aflicted Condition which is a great Comfort and Support to us The moving of God to Consider begets Faith in us that he will Consider and so we wrestle with God that we may catch an heat our selves 2. The sight of Misery is a real Argument it is clear that we are to use Arguments in Prayer for God dealeth with us as rational Creatures and as such we are to deal too with him Now among Arguments our Afflictions and Miseries are real ones they have a Voice to work upon his Pity and to move him to have Mercy upon us he being inclined to Compassion his eye doth affect his heart as a Beggar to move pity will not only plead with his Tongue but uncover his sores so do the Saints lay open their Misery and unfold their Estate before the Lord for God so loveth his People that the very show of their Miseries moveth him to help them Thus God saith that he would shew mercy to his People for I have seen with mine eyes Zech. 9. 8. God seeth our Case and every degree of our Trouble is marked by him which bringeth it the nearer to his heart yea Gods People themselves are comforted under their saddest sufferings by the Lords seeing and marking thereof Psal. 10. 14. Thou hast seen it for thou beholdest mischief and spight to requite it with thy hand it is enough to them thou hast seen it So Psal. 31. 7. I will be glad and rejoyce in thy mercy for thou hast considered my trouble and known my soul in adversities It is a mighty comfort that God hath an eye upon them in particular and hath friendly Affections towards them 3. The Lord is said to consider when he doth in effect declare his not forgetting or remembring us for good and therefore though God cannot but see and consider our Trouble yet we cannot rest satisfied with it till by real effects he maketh it evident that we may know and all the World may know that he doth consider us and regard our condition and this is that which Saints beg so earnestly that he would by some act or work experiment the Truth or make it appear that he hath heard and seen and taken notice of our sorrows Though the Saints believe his omnisciency and particular Providence yet they cannot rest satisfied til they feel it by some effect by giving real support or help in need according to Covenant and so must all the places before mentioned be interpreted Use. When we or the Church of God or any of the People of God are in any distress 1. Let us go to God and beg that we may see and the World may see that he hath regard to us in our sorrows and doth not wholly pass us over To this end impress upon your hearts the belief of these two things the Eye of his Pity and the Arm of his Power 1. The Eye of his Pity which is more then bare omnisciency it
therefore though God will give sufficient means of Conviction yet not always such evident marks of his Favour to the best Cause in Temporal things as that mere sense shall lead them to embrace it No he will onely set a good Cause a-foot and then suffer it to be exposed to the hatred of the World and sometimes to be over-born as to any Temporal Interest it can get that the mere Evidence and Love of Truth may gain men and not any secular motives All the countenance and owning God will give to it is by infusing Courage and Constancy to his Servants to suffer for it and so they overcome by the blood of the Lamb and not loving their Lives to the Death Rev. 12. 11. he speaketh of such a time when the Church seemeth weakest like a poor woman Travelling and her Enemies seem strongest like a great Red Dragon ready to devour the Child assoon as born Now though at such a time the Church is overcoming and the Devil and his Instruments are but pulling down their own Throne and establishing Christs while they are shedding the Blood of his Saints Yet none of this appeareth and is visibly to be seen Though suffering be a sealing and ratifying of the Truth yet to the Worlds eye it seemeth a suppressing and over-bearing of it Therefore few will own such a despised hated persecuted way and the difficulty is the greater when there is much of Gods Truth owned by the persecuting side and the contest is not about the main of Christianity but some lesser Truths and so the opposition is more disguised then certainly it may be said Isa. 59. 4. None calleth for Iustice nor any pleadeth for Truth all half Friends are discouraged therefore nothing is left the people of God but their Prayers Lord plead my cause David in the Text appealeth to Gods Judgment when he was deserted by men burdened by prejudices oppressed by mans wrong Judgment So often Gods People are not able to defend themselves and few in the World will own them or be Advocates for them then God will take their cause in hand In the Civil Law if a man could not get an Advocate metu adversarii the Judge was to appoint him one to plead for him So God taketh notice of his Peoples Condition Ier. 30. 13. There is none to plead thy cause that thou mayst be bound up Often among men none can or dareth undertake the defence and patronage of oppressed Right 2. Though we have a good Cause and hopeful Instruments yet we cannot plead it with any effect till God shew himself from heaven Nay though the Cause be never so right and just and Instruments and Means hopeful yet it requireth God's power to keep it a-foot For the justice of the Cause must not be relyed on nor probable means rested in but God must have the Trust of the Cause and the Glory of maintaining it otherwise by our own ill managing or by some secret and unseen opposition it will Miscarry Psal. 9. 4. Thou â—…st maintained my right and my cause thou satest in the Throne judging right This is a work wherein God will be seen while it is in agitation or under decision God will have the Trust and when it is over he will have all the Glory III. What Hopes or Grounds there are to expect that God will plead the Cause of his People 1. He can 2. He will Infinite Power and infinite Justice can do it 1. He can The Lord is able he that pleadeth our Cause hath infinite Power Prov. 23. 11. Their Redeemer is mighty he shall plead their cause with thee It is easie to bear down a few afflicted Creatures that have no strength or heart to oppose being in bonds and under oppression but there is a mighty God who when he pleadeth any ones cause he will do it to the purpose really and effectually delivering them for whom he pleadeth Ier. 50. 34. Their Redeemer is strong the Lord of Hosts is his name he will throughly plead their Cause that he may give rest to the land and disquiet the inhabitants of Babylon 2. He will Considering 1. Their Relation to God 2. God's Relation to them and to the whole World 1. Because of their Relation to him the Dominus the Lord whom they had chosen was to be their Patronus they that have put themselves under Gods Protection and are faithful to him keeping close to his Word he will plead their cause and manage it as his own Isa. 51. 22. Thus saith thy Lord the Lord and thy God that pleadeth the cause of his people Behold I have taken out of thy hand the cup of trembling even the dregs of the cup of my fary thou shalt no more drink it again He being their Soveraign Lord had undertaken to protect his Servants he counteth the wrongs done to them done to himself Acts 9. 4. Saul Saul why persecutest thou me Especially since molested for his Truth 2. Because of his Relation to them he is the Supream Potentate and the righteous Judge of the World and so bound by his office to defend the weak and innocent when oppressed Psal. 146. 7. He executeth judgment for the opppressed those that should maintain Right upon Earth and punish Wrongs are often prevaricators but the Judge of all the Earth will do Right he is an impartial Judge and will maintain the cause of his People Prov. 22. 22 23. Rob not the poor because he is poor neither oppress the afflicted in the gate For the Lord will plead their cause and spoil the soul of those that spoiled them Though no Relation to him yet if poor if afflicted if destitute of humane help the Lord taketh himself to be the Patron of all such much more his People Use. I. To rebuke our Fears and Mis-giving of Heart When we see the best men go to the Walls and to be made objects of Scorn and Spight we are apt to say as the Church doth in the Prophet Isaiah Chap. 40. 27. My way is â—…id from the Lord and my judgment is passed over from my God that is in effect that God doth wholly neglect them and will not plead their Cause Oh no! he knoweth what strife there is between us and our Adversaries and how good our Cause is and how much he is concerned in it onely we must wait his leisure and bear his Indignation until he plead True submission to God ought to prescribe no day to him but referr all to his Will Use. II. Let us commit our Cause to the Lord as the expression is Iob 5. 8. I would seek unto God and unto God would I commit my cause who is the Friend and Advocate of the Afflicted and hath promised to be so and to keep us from the hand of the wicked and the mouth of the wicked from their hand and violence so far as it shall be for his Glory Isa. 49. 25. I will contend with him that contendeth with thee and I
will save thy Children And from the mouth of the wicked Psal. 5. 15. He saveth the poor from the sword and from their mouth and from the hand of the mighty From slanders that may endanger their Life and Credit So ver 21. Thou shalt be hid from the scourge of the Tongue from their bitter reproaches Therefore commit your cause to God But then 1. Be sure that your Cause be good for God will not be the Patron of Sin unless he hath passed sentence for us in his Word it is boldness to appeal to him as Baalam that would hire God by sacrifices to Curse his People Hasty Appeals to God in our passion and revengeful humours are a great dishonour to him Sarah Appealed Gen. 15. 3. The Lord judge between me and thee And David Appealed 1 Sam. 24. 15. The Lord therefore be judge and judge between thee and me and see and plead my cause and deliver me out of thy hand But there was more of justice in Davids Appeal in the case between him and Saul than in Sarahs Appeal in the case between her and Abraham it would have been ill for her if God had taken her at her word it sheweth that even Gods Children are too apt to intitle him to their private passions 2. Let us be sure that there be no Controversie between God and our Persons when yet our Cause is good The Israelites had a good Cause Iudges 20. but there was once and again a great slaughter made of them before they had reconciled themselves to God There must be a good Conscience as well as a good Cause otherwise God will plead his Controversie against us before he will plead our Controversie against our Enemies Ier. 2. 35. yet thou sayest because I am innocent surely his anger will turn from me behold I will plead with thee because thou sayest I have not sinned Because we have a good Cause we think God hath no cause to be angry with us therefore he will first plead in Judgment against us So Hos. 12. 2. The Lord hath also a controversie with Iudah and will punish Iacob according to his wayes according to his doings will he recompence him Though God may approve what is right in Worship and Profession yet he will punish our shameful disorders and unanswerable walking in his People 3. Let us Pray in a right manner with Confidence with Earnestness 1. Confidence that God will plead our Cause when he seeth it good and for his own Glory whether there be any likelyhood of it yea or no for he hath promised to support the weak and humble and protect the innocent against their Oppressors Psal. 140. 12. I know that the Lord will maintain the cause of the afflicted and the right of the poor God is party with you not against you and leave him to his own wayes and means Faith should support us when sense yieldeth little comfort and hope He knoweth how to justifie your Cause and deliver your Persons and you should know that he will do it and can do it though the way be not evident to you and God seem to sit still for a while 2. Earnestly Oh be not cold in the Churches suit if you be Sions Friends and are willing to take share and lot with Gods people awaken him by your incessant cryes Nay it is God's Cause Psal. 74. 22. Arise O Lord plead thine own cause remember how the foolish man reproacheth thee dayly The Godly are not maligned for their Sins but their Righteousness So Psal. 35. 23. Stir up thy self and awake to my Iudgment even unto my cause my God and my Lord. There is a long suit depending between the Church of God and her Enemies desire that God would determine it and declare what is Right and what is Wrong Secondly He beggeth God in the Text to Redeem or Deliver him the Word in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the usual word for Goel Redeemer the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ransom me Here he craveth that as his Cause might be in safety so his Person Doctrine We may beg a Deliverance or a Release from our Troubles provided we do not beg it out of an impatiency of the Flesh but a desire of Gods Glory God delights to be imployed in this work what hath he been doing all along in all Ages of the World but delivering his People from those that oppressed them He delivered Iacob from the Fury of Esau Ioseph from the Malice of his Brethren Gen. 37. 21. And Reuben heard it and he delivered him out of their hands saying let us not kill him Daniel from the Lions Den Dan. 6. 22. My God hath sent his Angel and hath shut the Lions mouths that they have not hurt me forasmuch as before him innocency was found in me and also before thee O King have I done no hurt Peter from Prison Acts 12. 11. And when Peter was come to himself he said now I know of a surety that the Lord hath sent his Angel and hath delivered me out of the hand of Herod and from all the expectation of the people of the Iews And will not he do the like for his suffering Servants how came his hand to be out He delivered Israel out of Egypt out of Babylon he can do it again it doth not cost him much labour Psal. 68. 2. As smoke is driven away so drive them away as wax melteth before the fire so let the wicked perish at the presence of God Therefore refer your deliverance to God and when you are in a way of Duty be not thoughtful about it there is a price payed for it Christ redeemed us from Temporal Adversity so far as it may be a snare to us God hath his Times we may see it unless he hath a mind to sweep away the unthankful and froward generation that provoked him to so much Anger Numb 14. 22 23. Because all those men that have seen my glory and my miracles which I did in Egypt in the wilderness and have tempted me now these ten times and have not hearkned unto my voice surely they shall not see the land which I sware unto their Fathers neither shall any of them that provoked me see it Ier. 29. 31 32. Thus saith the Lord concerning Shemaiah the Nehelamite because that Shemaiah hath prophesied unto you and I sent him not and he caused you to trust in a lye therefore thus saith the Lord behold I will punish Shemaiah the Nehelamite and his seed he shall not have a man to dwell among this people neither shall he behold the good that I will do for my People saith the Lord because he hath taught Rebellion against the Lord. It may be we may be more broken and afflicted first Deut. 32. 36. For the Lord shall judge his people and repent himself for his servants when he seeth that their power is gone and there is none shut up or left Oh let us desire to see the good of
his Misery notwithstanding sin And so the giving of Christ to be the Saviour of the World Tit. 3. 4. But after the loving-kindness of God our Saviour to mankind appeared his Man-kindness this was pity to us above the Angels no remedy was plotted for them And then his peculiar Mercy is to his Elect in Christ so the Lord saith Rom. 9. 15. I will have mercy on whom I will have mercy This is again seen either in the first Grace or bestowing that upon us or in all the subsequent Grace that we stand in need of 1. The first Grace is Pardoning all our past sin or receiving us into a state of Favour upon our Repentance so 't is made the motive Ioel 2. 13. Turn unto the Lord for he is merciful Penitent sinners will find him so to be The Apostle saith 1 Tim. 1. 13. But I obtained mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was overwhelmed in mercy So also in giving us an heart to Repent and turn unto him 1 Pet. 1. 3. we were unworthy and miserable sinners could not help ourselves and then his eye pitied us and his handsaved us by his preventing grace he brought us home to himself 2. In all the subsequent Grace that we stand in need of so the Objects of his Mercy must have a qualification such as fear God Psal. 103. 12. Such as love him and keep his Commandments Exod. 20. 6. That walk according to the Rule of his Word exactly Gal. 6. 16. To the Merciful Matth. 5. 7. For to the Unmerciful God will not shew himself Merciful Iam. 2. 13. but to those that are thus qualified he reneweth his pardoning mercy in taking away the guilt of our daily failings Psal. 25. 7. His sanctifying mercy by freeing them more and more from the dominion of Sin Rom. 6. 14. His preserving mercy by delivering them from Afflictions so far as it is convenient Psal. 119. 41. Let thy mercies come unto me O Lord even thy salvation according to thy Word Lam. 3. 22. It is of the Lords mercy we are not consumed because his compassions fail not His rewarding mercy Iude 21. Looking for the mercy of God unto eternal Life So Psal. 62. 12. Also unto thee O Lord belongeth mercy for thou renderest to every man according to his work He will graciously Accept Reward and Crown every sincere and faithful Servant of his when they have done their work Sincerity and faithfulness shall be accepted and rewarded when Infirmities and Weaknesses shall be pardoned and covered Secondly Let me now open the two Adjuncts of his Mercy 1. 'T is Tender Mercy Luk. 1. 78. Through the tender mercy of our God The word signifieth Bowels as when you see a poor miserable Creature your Bowels work within you especially if you be related to him Misericordia complectitur affectum effectum Let us take the nearest Relation If you be a Father we need not much intreat a Father to pity a poor helpless Child his own Bowels will perswade him to it Psal. 103. 13. Like as a father pitieth his Children so the Lord pitieth them that fear him Or if you think passions in Females more vehement take the relation of a Mother as Hagar was affected to Ishmael when the water was spent in the Bottle she sate over against the Child and lift up her Voice and wept Gen. 21. 16. God will take the Affections of a Mother as Isa. 49. 15. Can a woman forget her sucking Child that she should not have compassion on the son of her womb yea she may forget yet will I not forget thee 'T is passionately set out by the Prophet if all the Compassions of all Fathers and Mothers were joined together 't were nothing to God he is the Father of Mercies he is Pitiful and Merciful Iam. 5. 11. 't is true there is in God no Sickness or trouble of Mind no Commotion but there is Pity and tender Love though no Perturbation which will not stand with the perfection of his Nature that is he layeth to heart and taketh notice of our Misery The tenderness of God may be known by the Compassion which Christ had in the dayes of his Flesh for he was the express Image of his Fathers Person now we read Matth. 9. 36. When he saw the multitude he was moved with compassion on them because they fainted and were as sheep scattered abroad that had no shepherd Their Teachers did not do their duty to them in any profitable way this wrought upon Christ heart when he saw the Multitude So when he saw many sick and under noisom Diseases Matth. 14. 14. when they followed him he pitied them and helped them So Matth. 15. 37. Iesus had compassion on the multitude when they continued with him three dayes and had nothing to eat The Care of mans welfare lieth near unto Christ's heart before the Disciples took notice of it he taketh notice of the Peoples Necessities and is affected with it he would not send them away fasting The two Blind men when they feelingly layed out their Miseries Matth. 20. 34. Iesus had compassion on them and touched their eyes So Luk. 7. 13. The Widow of Naim lamented her only Son the Lord saw her and had compassion on her and said unto her weep not This for a taste what a tender heart Christ had and in heaven he is still a Merciful High-Priest he came down on Purpose to acquaint himself with our Greifs and Sorrows Surely he is touched with the feeling of our infirmities and Gods Pity though it hath no Trouble with it is real operative and efficacious 2. His Tender Mercy is seen in his readiness to hear and help and come in to the Cry of his People if they be but any thing humble and profitable in their Afflictions Isa. 58. 10. And if thou draw out thy soul to the hungry and satisfie the afflicted soul then shall thy light rise in obscurity and thy darkness be as the noon day Luk. 15. 20. And he arose and came to his father but when he was yet a great way off his father saw him and had compassion and ran and fell on his neck and kissed him When the Son was coming the Father run to meet him Isa. 65. 2 4. Before they call I will answer as if God could not tarry to hear the Prayer made Psal. 32. 5. I said I would confess my transgression unto the Lord and thou forgavest the iniquity of my sin Ier. 31. 19 20. Surely after I was turned I repented and after that I was instructed I smote upon my thigh I was ashamed yea even confounded because I did bear the reproach of my youth Is Ephraim my dear son is he a pleasant Child for since I spake against him I do earnestly remember him still therefore my bowels are troubled for him I will surely have mercy upon him saith the Lord. The first relentings of the Creature work upon the Bowels of Gods Mercy when we do but conceive a
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-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
them more 5. 'T is a sure Word Psal. 19. 7. The testimonies of the Lord are sure making wise the simple These Directions may be safely relyed upon and will not disappoint us for they are not the guesses of deceived men nor the Collections only of the most observing and wisest Men or the result of their Infallible experiences but Inspiration of the Infallible God and therefore a sensible heart that knoweth what 't is to live in a troublesome World and hath been exercised with Doubts knoweth the Comfort of a sure Rule and sure Promises Oh what a Comfort is this in the midst of the uncertainties of the present Life III. Reason There is no keeping the Law without loving the Law there is a keeping the Commandments by way of Defence and by way of Obedience a keeping of them by way of Preservation when we will not suffer them to be violated or wrested from us by others and a keeping of them by way of Observation when we are mindful of them are careful to observe them our selves This latter is the meaning of the Scripture notion of keeping the Law Now this cannot be without Love nothing can hold the heart to it but love what bonds will you cast upon your selves but if a Temptation come you will break them all as Sampson did the Cords wherewith he was bound 'T is not your Promises Vows Covenants Resolutions not your former Experiences of Comfort when put to no Tryal all is nothing to love To Evidence this to you three things are needful Labour Valour and Self-denial 1. To keep the Commandments is a Laborious thing and requireth great Diligence now Love is that disposition that maketh us Laborious and Diligent If any thing keep a man to his work 't is love Labour and Love are often put together Heb. 6. 10. God is not unrighteous to forget your work and labour of love 1 Thes. 1. 3. Your work of faith and labour of love 'T is not a sloathful and idle Affection but will make a man take any pains and endure any toil nescit amor molimina love never sindeth Difficulties The reason why they object Difficulties is because they love not The Church of Ephesus when she lost her first love she left her first Works Rev. 2. 4. Our Lord Jesus when he had work for Peter to do Gageth his heart upon this Point Ioh. 21. 15. Simon Peter lovest thou me feed my sheep feed my lambes No man can endure the Toil of the Ministry and the many Troubles and Difficulties he meeteth with in the discharge of it without love to Christ 't is love sets all the wheels in the Soul a going 2. To keep the Commandments requireth Spirit and Courage not only the labour of an Ox but the Animosity and Courage of a Lion for we are not only to work but Fight and Contend for our Duty against the Enemies of our Salvation Now the most Valorous and Couragious Affection is Love a Cowardly Lover is a Monster one that hath all Liver and no Heart The Poets in their Fictions ascribe the Valor of the person whom they would represent as Noble and Heroical to the strength of their Love Certainly the Heroick Acts of the Martyrs came all from love Others will not be at the charge of keeping the Commandments of God that lye cross to their profits and pleasures but love will cause us to do the Will of God whatever it cost us Yea 't is loth to serve God with that which cost nothing Cant. 8. 6 7. Love is as strong as death many waters cannot quench love Death conquereth the stoutest but cannot conquer love They loved not their lives to the death Rev. 12. 11. The waters of Affliction cannot quench it no Threatnings no Promises can quench it Love will not be bribed from Christ nor frighted from Christ you will be assaulted on both sides with Hopes and Fears but nothing shall fright or allure the Soul from Christ. 3. To keep the Commandments there needeth much Self-denial and Submission that he may have an heart to stoop to the least intimation of the Will of God though it be against your own will and against your own carnal sense and Inclination and Interest A man can never keep the Commandments till he thus deny himself therefore the World wondereth what 's the Reason that men do so submit against their humour and Interest And say If this be to be Vile I will be more Vile as Holy David said nothing can do this but love When a man loveth you you have the Keys of his Heart you can open and shut it when you please Sampson like a Child submitted to Dalilah because of his love to her So Gen. 34. Hamer and Sechem submitted to any Terms to be Circumcised because of the delight the young man had to Dinah the Father loved the Son and the Son loveth Dinah and therefore both submitted to that hatefulâ—… painful Ceremony Iacobs service for Rachel seemed but a few years because of his love to her Gen. 29. 20. So if we love the Law of God we will submit to the Duties of it against the hair and bent of our hearts Use. I. Is Examination 1. Do we receive the Truth of God in the love thereof Do we imbrace the offers of Jesus Christ heartily Acts 2. 41. They received the word gladly Do you keep up your relish of the Gospel Delight to hear of Christ to read of Christ to meditate of Christ and the Doctrine of Salvation not one part but all Psal. 1. 2. His delight is in the law of God the whole Law Ungodly men will catch at Promises seem to shew a love to these but Grudge at the Mandatory part of the Word Do you delight when 't is pressed upon you when you are warned of your Danger know most of your Duty and the way how to attain your blessedness Do you love it most when you feel the Tragical effects of it as the Apostle saith the Commandment came and sin revived and I â—…d 2. Do you heartily take Christs Yoke upon you and frame your selves to practise what he hath required of you They that love the Law cannot rest in meer speculations and be careless in the Duties required of them love cannot be hidden but it will break forth into action if it be in your hearts it will break out in your lives Psal. 40. 8. The law of God is in my heart You will make Conscience of Duty 1 Ioh. 2. 4. Love is found to be solid and real when we are tender of Christs Laws in vain else do we talk of the new Birth of the Work of Grace or having an Interest in Christ and the like unless we keep his Law 3. Do you practise it willingly and without Grudging 1 Ioh. 5. 3. His Commandments are not grievous they that love the law will not count the Work tedious God doth not look to the Work Praying Hearing strict observing his Ordinances or
Right to seek satisfaction to our selves in any State without a subordination and subserviency to his Glory He that giveth and preserveth Life may dispose of it at his Pleasure and our Life so continually preserved by him ought to be devoted to him 3. When he preserveth it in any eminent Danger 't is twice given I say in such Preservations our life is ' twice received from God in our Birth and as spared in the Danger And therefore in all Justice it ought to be dedicated to his service 2 Cor. 1. 9 10. But we had the sentence of death in our selves that we should not trust in our selves but in God which raiseth the dead who delivered us from so great a death and doth deliver in whom we 〈◊〉 that he will yet deliver us Many times there is but a step between us and death as if God were putting the old Bond in suit and executing the sentence of the Law upon us Deliverance in such a Case is called a Pardon and Remission and even in the Case of the Wicked and Impenitent Psal. 78. 38. He being full of compassion forgave their iniquity and destroyed them not 'T was but properly a Reprieve for the time a forbearance of the Temporal Judgment not executing the Sentence or not destroying the Sinner presently much more to a Godly Man Isa. 38. 17. Loved my soul from the Grave To be loved out of a danger and loved out of a sickness that is a blessed thing a great Obligation upon us 4. We must surrender our Life to him again and therefore while we have it we must employ it for him Luk. 19. 23. into his hands we must resign our spirits every one must give an account of himself to God what Honour he hath by our Lives 5. We shall never glorifie him in Heaven unless we glorifie God on Earth first or carefully serve him Ioh. 17. 4 5. I have glorified thee on earth I have finished the work which thou gavest me to do And now O Father glorifie me with thine own self with the Glory which I had with thee before the world was Here is our Trial our present service Saints Above are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 's our Reward to Glorifie God in Heaven II. That we may desire Life upon these Ends. As Psal. 39. 12. O spare me that I may recover strength before I go hence and be no more A little time of Relaxation to serve and glorifie thee e're I dye 1. Long Life is in it self a Blessing taken into the Promises though more frequently in the Old Testament than in the New Of this see more at large Verse the 17. 2. 'T is well sought when this is our Scope for then the Request is Lawful both for Matter and End Iam. 4. 3. Ye ask and receive not because ye ask amiss that ye may consume it upon your Lusts. Life should not be loved but for further glorifying of God for all our Natural Interests must be subordinate to our great End Well then We may Lawfully pray for long Life with submission to the Will of God and that Death may not come upon us suddenly but according to the ordinary Course of Nature But How will this stand with the desires of Dissolution and willingness to Depart and to be with Christ Which certainly all Christians that believe Eternity should cherish in their Hearts To this I Answer I. By Concession II. By Correction I. By Concession 'T is True We are to train up our selves in an expectation of our Dissolution c. See Verse the 17th more fully But II. By Correction Though it be expedient to desire Death yet we are not anxiously to long after it till the time come For First They do not simply desire Death for its self but as a means to enjoy those better things which follow after Death Phil. 1. 23. For I am in a strait betwixt two having a desire to depart and to be with Christ which is far better 'T is not our Duty to love Death as Death No so 't is an Evil which we must patiently bear and may holily deprecate it but because of the Good beyond it 'T is our Duty to love God to long after Communion with him and to be perfected in Holiness had it not been an evil to be avoided and dreaded Christ had never prayed against it And 2 Cor. 5. 4. For we that are in this Tabernable do groan being burthened not for that we would be uncloathed but cloathed upon that mortality might be swallowed up of Life It were an unnatural desire to desire Death as Death A Creature cannot desire its own dedestruction Jesus Christ before he manifested his submission did first manifest the innocent desires of Nature Father let the Cup pass The separation of the soul from the Body and the Bodies remaining under Corruption is in it self Evil and the fruit of sin Rom. 5. 12 And so death passed upon all men for that all have sinned Grace is not given to Reconcile us to Corruption or to make Death as Death desirable or to cross the inclinations of innocent Nature But 2. Upon these Terms Death is sweetned to them and they readily submit to it Though it be not to be desired as it is Death yet Heaven and Eternal Happiness beyond it is still matter of Desire to us Death is Gods Threatning and we are not Threatned with Benefits but Evils and Evils of Punishment are not to be desired but chearfully submitted unto for an higher End Nature abhorreth and feareth Death but yet Grace desireth Glory The soul is loth to part with the body but yet 't is far lother to miss Christ and be without him A man is loth to lose a Leg or an Arm yet to preserve the whole Body he is contented to part with it In short the soul is bound to the body with a double band the one Natural the other Voluntary by Love and Affection desiring and seeking its welfare The Voluntary bond is governed and ordered by Religion till the Natural bond be loosed either in the ordinary Course of Nature or at the Will of God 3. There are certain Circumstances in Death which do invite us to ask longer Life in order to this End As 1. Gods Children would not have the occasion of well-doing or self-denying Obedience taken from them too soon so great is their love and desire of Gratitude to God that they would yet longer Praise God in this self-denying way Death would shut their mouths 2. They would not be taken away in a Cloud or before they see the issue of some present Trials on the Church or them they have no Will to dye till the sense of Wrath be removed Psal. 27. 13. I had fainted unless I had believed to see the goodness of the Lord in the Land of the Living 3. They may have some design afoot for God and therefore are desirous of a little more time to attain this design therefore pray
freedom and sovereignty 2. Sometimes to manifest the power of his grace both in the person that is endued with it and the power of his grace upon others As to the person himself in whom this wisdom is found when they are young the Lord doth shew he can subdue them by his Spirit and make their prejudices vanish enlarge their understanding and over-rule their heart 1 Iohn 2. 14. I write to you young men because ye are strong and the Word of God abideth in you and ye have overcome the wicked one In that slippery Age when Lusts were boistrous Temptations most violent and they usually uncircumspect and head-strong and give up themselves to an ungoverned licence yet then can God subdue their hearts and make them stand out against the snares of the Devil And then with respect to others when by the foolish he will confound the wisdom of the wise and blast the pride of man and cast down all conceit in external priviledges and give young ones a more excellent spirit than the aged as the Apostle intimates such a thing 1 Cor. 1. 26. Not many wise men after the flesh not many mighty not many noble are called But God hath chosen the foolish things of the world to confound the wise and God hath chosen the weak things of the world to confound the things that are mighty And our Lord Mat. 11. 25 26. Thou hast hid these things from the wise and prudent and revealed them unto Babes Even so Father for so it seemed good in thy sight Usually God will do so when he will punish the unfaithfulness of those that are in publick place and office The Law shall perish from the Priest and Counsel from the Ancient God will not take the usual way and course but will give his Spirit and graces of his Spirit to them and deny it to those that should be Builders Now what Use shall we make of this There may be an Abuse of such a Point as this and there may be a very good Use. To prevent the Abuse 1 This is not to be taken so but that there should be reverence shewed to the aged Job 32. 4 5 6. Elihu had waited till Iob's Friends had spoken because they were elder than he It is an abuse of men of a proud persuasion of their own knowledge and learning to despise the aged especially when they also have a competent measure of the same Spirit The Scripture speaks of Paul the aged certainly there is a reverence due to gray hairs And it argues a great disorder when the Staff of Government is broken and the established Order is overturned when a child shall behave himself proudly against the ancient Isa. 3. 5. And young men shall peark up to the despising of their Elders Deut. 28. And 2. this is not to be applied so to prejudice the general case of consulting with the Ancients which was Rehoboam's sin though God sometimes giveth wisdom to young men yet the usual course is that Iob 32. 7. I said days should speak and multitude of years should teach wisdom Certainly those that are old they are freer from passions bettered by use and experience and long continuance in study have more advantages to add to their knowledge therefore usually though the bodily eyes be dim the understanding may be most clear and sharp Use 2. The Use in general is twofold That young men should not be discouraged nor despised 1. Not discouraged We use to say youth for strength and age for wisdom but if they apply their hearts to Religion and the study of God's will and with knowledge join practice they may profit and so as they may be a means to shame those that are elder while they come behind them in many gracious endowments They are not to be discouraged as if it were too soon for them to enter into a strict course or grow eminent therein for God may glorifie himself in their Sobriety Temperance Chastity Zeal Courage and the setting their strong and eager spirits against sin it is a mighty honour to God Psal. 8. 2. Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies c. The graces of God in young ones do mightily turn to the praise of his glorious grace and God is admired in them and it is an honour and comfort to you also Eph. 1. 12. In Christ before me it is a just upbraiding to elder people that lie longer in sin 2. Nor yet should youth be despised 1 Tim. 4. 12. Let no man despise thy youth God's gifts should not be despised in any nor stir up rancor God may speak by them as he spoke by Samuel and to Samuel when he spoke not to old Eli. Having premised this let me come to apply it particularly though briefly it conduceth then 1. To the encouragement of youth to betake themselves to the ways of God O consider let us begin with God betimes do not spend your youth in vanity but in a serious mortified course This is your sharp and active time when your spirits are fresh therefore if your Watch is set right now you may understand more than the Ancients Give up your hearts to a religious course let not the Devil feast upon the flower of your youth and God be put off with the fragments and scraps of Satan's Table while you are young take in with God it 's a great honour to God and it will be an honour and advantage to you Mat. 11. 15 16. When the Children cry Hosanna to the Son of David and the Pharisees reproved him for it Christ approves of it saying Have ye never read Out of the mouth of babes and sucklings thou hast perfected praise When young ones take kindly it is a great blessing therefore is judgment hanging over this Nation that youth is so degenerated whereas formerly they were addicted to Religion now they are addicted to all manner of lusts and vanity Then it would be an honour and comfort to you the sooner we begin with God the more we glorifie God and the more praise to God Eph. 1. 12. That we should be to the praise of his glory who first trusted in Christ. They that get into Christ above others they glorifie Grace above others Rom. 16. 7. They were in Christ before me He that first gets into Christ he hath the advantage of others Seniority in Grace is a preferment as well as in Nature And then it is a great advantage Eccles. 12. 1. Remember thy Creator in the days of thy youth When we begin betimes with God we have more opportunity of serving and enjoying God than others have A man should bear the yoke in his youth Lam. 3. If the bent of our inclinations were set right in our youth it would prevent much and hinder the growth of sin Though a man cannot plant Grace in his heart that 's the Lord's own work yet it keeps sin in and prevents inveterate custom
for they will grow upon us and therefore it makes for the encouragement of you that they should sooner begin with God 2. It makes for the encouragement of those that have the Education of Youth as Masters of Families Parents and the like Do not say it is too soon for them to learn No Age is too soon for God 2 Tim. 3. 5. Thou hast from thy Infancy learned the Scriptures When we suck in Religion with our milk it 's a great advantage those things we keep with us that we learn young Prov. 22. 6. Train up a child in the way he should go and when he is old he will not depart from it When the new Vessel is seasoned with this precious liquor it will keep the taste tender Twigs are bent this way when they are as Wax capable of any impression Use 3. Caution for young ones If young men should obtain this benefit to grow wiser than the Ancients notwithstanding this yet they should learn to shew reverence to the aged Iob 32. 4 5 6. And then to ascribe it to God saith he ver 8. There is a spirit in man and the inspiration of the Almighty giveth them understanding It is not the sharpness of our wit but the inspiration of his Grace he is the Author of all this wisdom that is wrought in us Use 4. To humble the Aged that have not made conscience of their time and ways and therefore are more blockish than many Children Isa. 65. 20. There shall be no more an infant of days nor an old man that hath not filled his days Old men that are ignorant of the mysteries of Faith after they have long sate under the Word of God and have many advantages to improve their youth Heb. 5. 12. When for the time ye ought to be Teachers ye have need that one teach you again which be the first principles of the Oracles of God and are become such as have need of milk and not of strong meat In this sense God is said to take away the understanding of the Aged that is by a just judgment for their unfruitfulness and unprofitableness under the means of Grace They that are much younger than you are wise in comparison of you when they excel you for ripeness in wisdom for solidness and setledness in manners in a course of godliness Those old men that draw near to the Grave before they have consider'd either the end wherefore they came into the world or the state into which they shall be translated when they go out of it those are Children of 100 years old that have nothing to reckon Age by but wrinckles and gray hairs Doct. 3. That the way to increase in spiritual understanding is to be studious in practical holiness The Word that will give you understanding will keep you out of all snares sufficiently direct you to true happiness But how shall we get it refer it to practice practise what you know and you shall know more it must needs be so 1. Because these are such as have God's Promise Iohn 7. 17. If any man will do his will he shall know of the doctrine whether it be of God or whether I speak of my self They that make conscience of their ways season their course in the fear of God that take Gods direction with them God will tell them they shall know what doctrine is of God 2. They have a greater clearness of mind and understanding therefore must needs discern holy things why because they are freed from the clouds of lust and passion which do insensibly blind and make them stay in generals Mat. 5. 8. Blessed are the pure in heart for they shall see God Saith Nazianzene Where there is purity there 's brightness where there 's a pure heart there 's a great deal more clearness in the understanding Reason and Fancy are dark unless a Man have a command over his Passions and Affections over his Passions of Anger Fear Grief and over his Affections of Love and Joy and Appetite towards sensual delights unless he be able to govern these things he will never truly discern the mind of God for the seasoning his course in living a holy life that of the Apostle is notable 2 Pet. 1. 5. Add to your faith virtue and to virtue knowledge and to knowledge temperance unless they be able to govern their affections in the use of worldly delights pleasures and profits they will never have this practical knowledge and therefore the only way to know divine things as Nazianzene well observes is conscientiously to keep the Commandments of God If you would know the Will of God do not spend your time in heaping up Notions but framing your heart to obedience governing your affections by the fear of God and suiting your hearts to the Word of God Alas Those that seek knowledge out of ambition curiosity and vain ostentation and lie under the power of vile affections get but very little true spiritual light they may have the understanding of Teachers but not the understanding to season them and guide them in their communion with God 3. The more we practise the more Religion is exemplifi'd and made sensible so that we come to understand more of the sweetness of it and on the other hand the more of difficulty is in it when there is nothing but bare Notions and naked apprehensions There we have a double advantage an exact Rule and more experience of the sweetness of Religion Prov. 3. 17. All her ways are ways of pleasantness When we practise what we know then we come to know the sweetness of entertaining communion with the Lord and they know more of the difficulty of Religion they know where their hearts are more averse and more in danger whereas others that soar aloft in Notions and idle and lofty speculations have not this experience 4. They that practise study things with more affection than others mightily help their understanding The more piety and zeal any man hath the more will the Lord bless his Studies Paul profited in the Iewish Religion above many of his Equals why Gal. 1. 14. Being more exceedingly zealous of the tradition of my Fathers A man that hath a zeal in any thing will profit more than others so he that hath a zeal for the things of God profits above others A blunt Iron if red hot will pierce through an Inch-board sooner than a cold Tool though never so sharp so those that have blunt parts in comparison of others yet if they have zeal and good affections they will pierce deep into the mysteries of Religion they that have sharper parts want the fire of zeal 5. The more fruitful any Grace is the more doth it abound with us and therefore when your knowledge is fruitful you will find it increased by laying out your Talents Col. 1. 10. Be fruitful in every good work always increasing in the knowledge of God First he presseth knowledge in order to practice then he presseth