of Living Water Every new Act of Faith draweth from Christ some increase of Spiritual Life 2. Stir up your selves Isa. 64. 7. There is none that calleth upon thy Name that stirreth up himself to take hold of thee 2 Tim. 1. 6. Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee by the putting on of my hands Psal. 42. 5. Why art thou cast down O my Soul and why art thou disquieted within me Hope thou in God for I shall yet Praise him for the helps of his Countenance We have liveliness enough in all businesses of Secular concernment Consider what the business is that we are about It is about our everlasting Estate whether we shall live for ever in Heaven or Hell and shall we trifle here you had life in a way of sin worldly men are lively How dishonourable a thing is it to serve the Living God with a dead heart a lukewarm frame is hateful to God Rev. 3. 16. Because thou art Luk-warm and neither cold nor hot I will spew thee out of my mouth Take heed you do not lose quickning and that 1. By our Corruption by any hainous sin Psal. 51. 10 11 12. Create in me a clean heart O God and renew a right Spirit within me cast me not away from thy Presence and take not thy holy Spirit from me restore unto me the Ioy of thy Salvation and uphold me with thy free Spirit The Spirit is a tender thing A wound in the Body lets out the life blood Secondly By an inordinate liberty in Worldly pleasures 1 Tim. 7. 6. But she that liveth in Pleasure is dead while she liveth Vain company vain speeches and the like these things shun and avoid But Heb. 10. 24. Let us consider one another to provoke unto love and to good works let us follow good Examples We grow formal and slight by imitation others profess Religion and yet are dead-hearted and vain and so are we The Idolaters encouraged one another Isa. 41. 6. 7. They helped every one his Neighbour and every one said to his Brother be of good courage so the Carpenter encouraged the Goldsmith and he that smootheth with the Hammer him that smootheth with the Anvil We should incourage one another in the way of Godliness and keep up a lively frame of heart towards God and pray with the Psalmist in the Text Turn away mine eyes from beholding Vanity and quicken thou me in thy way SERMON XLIII PSALM CXIX Verse 38. Stablish thy Word unto thy Servant who is devoted to thy Fear IN these words observe 1. A Request Stablish thy Word unto thy Servant 2. A Motive to inforce it Who is devoted to thy Fear The Motive is taken from the Qualifications and Disposition of the Person who makes the Request In the Request you have 1. The matter prayed for Stablish thy VVord 2. The Person for whom Unto thy Servant that is unto me who am so I shall begin with the First of these the benefit asked Stablish thy Word David that had prayed before Stablish me according to thy word Verse 28. Now he saith Stablish thy Word unto me By the Word is meant the Word of Promise Now the Promise of God is established when it is confirmed and made good 2 Cor. 13. 1. In the mouth of two or three Witnesses shall every word be established that is accounted valid and firm And 2 Sam. 7. 25. when he speaks of Gods Promises he prayes Stablish it for ever and do as thou hast said Look as on the one side we are said to establish the Law of God when we observe it for so it runs Deut. 27. 26. Cursed be he that confirmeth or establisheth not all the words of this Law to do them The Law is then confirmed when it hath its force and effect upon us whereas otherwise when they observe it not it is said to be void That Sentence is Repealed by the Apostle thus Gal. 3. 10. Cursed is every one that continueth not in all things which are written in the Book of the Law to do them Well then the Promise is established when it is made good Quest. But why doth David pray thus Stablish thy word to me Since Gods word is most certain and Stable in it self so as it cannot be more 2 Pet. 1. 19. We have a more sure or a more stable word of Prophecy as the Word signifies how can the Word be more stable than it is Answ. I Answer it is sure in regard of God from whom it comes and in it self In regard of the things propounded it cannot be more or less stable it cannot be fast and loose but in regard of us it may be more or less established And that two ways 1. By the inward assurance of the Spirit increasing our Faith 2. By the outward performance of what is promised First By the inward assurance of the Spirit by which our Faith is increased Great is the weakness of our Faith as appears by our Fears Doubts Distrusts so that we need to be assured more and more We need say with tears as he doth in the Gospel 9. Mark 24. Lord I believe help thou mine unbelief and to cry out with the Apostles Lord increase our Faith Luk. 17. 5. There is none believeth so but he may yet believe more And in this sense the word is more Established when we are confirmed in the belief of it and look upon it as a sure ground for Faith to rest upon Secondly By actual performance when the promise is made good to us Every event which falls out according to the word is a notable Testimony of the truth of it and a seal to confirm and strengthen our Faith Three ways may this be made good 1. The making good of some Promises at one time strengthens our Faith in expecting the like Favour at another Christ was angry with his Disciples for not remembring the Miracle of the Loaves when they fell into a like strait again 16. Mat. 9. Do ye not yet understand neither remember the five Loaves c. We are to seek upon every Difficulty whereas former Experience in the same kind should be a means of Establishment to us 2 Cor. 1. 10. He hath delivered and doth deliver in whom we trust that he will yet deliver us In teaching a Child to Spell we are angry if when we have shew'd him a letter once twice and a third time yet when he meets with it again still he misseth So God is angry with us when we have had Experience of his Word in this that and the other Providence yet still our doubts return upon us 2. The accomplishment of one Promise confirms another for God that keepeth touch at one time will do so at another 2 Tim. 4. 17. I was delivered out of the mouth of the Lyon And the Lord shall deliver me from every Evil work and preserve me blameless unto his heavenly Kingdom In such a strait
compared with all that may be called life Life is either Natural Spiritual or Eternal Compare it with life Natural and there the Psalmist will tell you Psal. 63. 3. Thy loving-kindness is better than life life is not life without it without the feeling of this love or the hope of feeling it it is little worth To have the light of the Sun which is the comfort of the senses without the light of God's Countenance which is the comfort of the soul is a sad and dark estate especially to the Children of God that know they are made for another world and for this onely in their passage thither Natural life onely giveth us a capacity to injoy the comforts of sense which are base dreggy and corruptive but the special favour of God lets us into such consolations as perfect the Soul and affects it with a greater pleasure than our natural faculties are capable of life natural is a frail brittle thing but these saving effects of Gods mercy lay a Foundation of eternal happiness Life natural may grow a burden but the love of God is never burdensome the days may come in which there is no pleasure Eccl. 12. 1. Job 33. 20. his life abhorreth bread and his soul dainty food in sickness and age in troubles of Conscience Men do pretty well with their worldly happiness till God rebuke man for sin then all the glory profit and pleasure of the creature doth us no good Psal. 39. 11. When thou with rebukes dost correct man for iniquity thou makest his beauty to consume away like a moth Iudas halter'd himself when filled with the sense of Gods wrath Iob chose strangling rather than life At death when all worldly things cease and are of no more use to us the sense of Gods love will be of great use to us All the world understand the worth and value of Gods love when death cometh then a child of God feeleth it Oh saith he I would not for all the world but that I had made sure of the love of God before this hour how terrible else would it have been to leave all and leap out into an unknown world Ier. 17. 9. The unjust man at his latter end shall be a fool and Iob 27. 8. What is the hope of the Hypocrite if he hath gained when God cometh to take away his Soul 2. Life Spiritual the Soul hath no life but in communion with God who is the fountain of this new life now the more sensible and close this is the more they live the vitality of this life lyeth in the sensible participation of the effects of his special grace and mercy then we have it more abundantly Iohn 10. 10. not onely living but lively 3. For eternal life a comfortable sense of Gods mercy is the beginning and pledg of the true and heavenly life Rom. 5. 4 5 6. The shedding abroad the love of God in the heart of a believer maketh this his hope sure and certain he needeth not be ashamed for he hath earnest beforehand 2. Gods favour furnisheth us with a remedy against all evils and miseries i. e. wants troubles sins The want of other things may be supplyed by the love of God but the want of the love of God cannot be supplyed with any thing else if poor in the world yet we may be rich in faith Iam. 2. 5. if afflicted destitute yet this loss may be made up by the presence of God in the Soul 2 Cor. 4. 16. As our outward man decayeth our inward man is renewed day by day If they want the creature they have God there is no want of a candle when they have the Sun if they want health the Soul may be in good plight 3. Epist. Iohn 2. as Gaius had a healthy soul in a sickly body If they want liberty they ly open to the visits of his grace the Spirit of God is no stranger to them nor can his company and comforts be shut out Tertullian telleth the Martyrs you went out of the prison when you went into it and were but sequestred from the world that you might converse with God the greatest prisoners are those that are at large darkened with ignorance chained with lusts committed not by the Proconsul but God If they want the favour of men they have the favour of God God smileth when the world frowneth they may be Banished but every place is alike near to God and Heaven Some climates are nearer and some further off from the Sun but all alike near to the Sun of Righteousness Ibi pater ubi patria that is our Country where God is we are harrassed beaten afflicted in sundry manners but the sting is gone therod that is dip'd in guilt smarteth most but a pardoned man may rejoyce in tribulations Rom. 5. 1 2. But now on the contrary suppose a man high in honour wallowing in wealth spending his time and wealth in ease and pleasure but after all this God will bring him to Judgment the world is his friend but God is his enemy and he is all his life time subject to bondage Heb. 2. 14. not always felt but soon awakened and during the time of his comfort and delight he is danceing about the brink of hell liable to an eternal curse and there is but the slender thread of a frail life between him and execution a few serious sober thoughts undoe him 2. Sin that is the great evil both as to the guilt of it and the wages of it the guilt and obliquity of it no creature can provide a plaister for this sore to get our Consciences setled and our natures healed this is the special fruit of Gods mercy in Christ his business is to save us from sin Matt. 1. 21. Acts. 3. 26. God having raised up his son Iesus sent him to bless you in turning away every one of you from your iniquity Rom. 11. 26. There shall come out of Zion the deliverer and shall turn away ungodliness from Iacob have Gods Image repaired and restored to his Grace and Favour those that have felt sin a burden nothing will satisfie till the Lord looks graciously upon them 3. The favour of the Lord is the fountain of all blessings Get an interest in his special mercy and then all things are yours you have God for your God who commandeth all things 1 Cor. 3. 22. Whether Paul or Apollo or Cephas or the world or life or death or things present or things to come all things are yours Matt. 6. 33. First seek the Kingdome of God and his righteousness and all these things shall be added to you Prov. 10. 22. The blessing of the Lord maketh rich and he addeth no sorrow with it 4. It sweetens every Comfort a piece of bread with the love of God is a plentifull feast A little that a righteous man hath is better than the revenue of many wicked Quid prodest regium alimentum si ad Gehennam pascat What profiteth it to be fatted
not only opens the Scripture but opens the understanding Luk. 24. 45. The subordinate Teachers are the Ministers of the Gospel whom God useth for this work not out of any indigence but indulgence not for any efficacy in the Preacher but out of a suitableness to the hearer as a means most agreeable to our frail estate to deal with us by way of counsel God can teach us without men by the secret illapses of his Spirit but he will use those that are of the same nature with our selves that have the same temptations necessities and affections which know the heart of a man He would use them who if they deceive us must deceive themselves he would use men of whose conversation and course we are conscious we know their walk and way he would use them as Ambassadors to pray us in Christs stead to be reconciled to God 2 Cor. 5. 20. 4 The lesson which we learn is not only to know but to obey Science without Conscience will not fit our turn nor suit with the dignity of our teacher To be like children that have the Rickets swollen in the head when the feet are weak we do not learn truth as it is in Jesus till we be regenerated for that 's a truth for practice and walking not for talk Eph. 4. 21. He is most learned that turns Gods word into works 1 Ioh. 2. 4 5. He that saith I know him and keepeth not his commandments is a lyar and the truth is not in him But whoso keepeth his word in him verily is the love of God perfected In this School there is no man counted a Proficient but he that grows in practice It is not the curious searcher that is the best Scholar but the humble Practitioner when we are cast into the mould of this Doctrine and have the prints the stamp and character of it upon our heart as Rom. 6. 17. Ye have obeyed from the heart that form of Doctrine which was delivered you In the Original it is Whereto ye were delivered When we come to a Physician it is not enough to know his Prescriptions but they must be followed we do not come to Christ as Students of Physick to be train'd up in the Theory but as Patients not as one that minds the Art but the Cure to do what is prescribed that we may know how to get rid of our soul-diseases Therefore Christ saith John 8. 31. Then are ye my disciples indeed if my word abide in you There are Christs Disciples in pretence and Christs disciples indeed those that make it their work to get from Christ a power and vertue to carry on an uniform and constant obedience these are the true learners Therefore it will not fit our turn unless we labour to come under the power of what we learn as well as get the knowledg and it will not suit with the dignity of our Teacher who doth not only enlighten the mind but change us by his efficacy and leaves a suitable impression upon the soul. God writeth the lesson upon our hearts that is not only gives us the lesson but an heart to learn it Man's teaching is a pouring it into the ears This is Gods teaching to inform our reason and move our will Phil. 2. 13. It is God that worketh in you both to will and to do of his good pleasure He teacheth us promises so as to make us believe them and commandments so as to make us obey them and the Doctrine of the Gospel teacheth us so as to stamp the impression of it upon the soul to change us into his image and likeness 2 Cor. 3. 18. Use. It presseth us to give up our selves to this Learning Study the word but take God for your Teacher Look to him that speaks from heaven if you would learn to purpose otherwise our natural blindness will never be cured nor our prejudices removed nor our wills gained to God or if they should be gained to a profession of truth it will never hold long When men lead us into a truth we shall easily be led off again by other men and all a mans teaching will never reform the heart Man's light is like a March-Sun which raiseth vapours but doth not dispel and scatter them so it discovers Iust but doth not give us power to suppress it therefore our main business must be to be taught of God Secondly Observe your proficiency in this knowledg Heb. 5. 14. To have your senses exercised to discern both good and evil We should every day grow more skilful in the word of righteousness John 14. 9. Have I been so long time with you and yet hast thou not known me Philip To be backward in the knowledg of grace after long teaching and to be still conflicting with fleshly lusts which is the exercise of beginners so much means and so small experience and get no further this is sad Thirdly The fruit of this benefit obtained Then shall I praise him From hence observe 1. Upon receit of every mercy we should praise God We are forward in supplication but backward in gratulation This is a more noble duty and continueth with us in heaven It is the work of glorified Saints and Angels to praise God All the lepers could beg health yet but one returned to give God the glory This is sad when it is so for this is a more sublime duty therefore it should have more of our care This is a profitable duty Psal. 67. 5 6. Let the people praise thee O Lord let all the people praise thee Then shall the earth yield her encrease and God even our own God shall bless us The more vapours go up the more showers come down and the more praises go up the more mercies There 's a reciprocal intercourse between us and God by mercies and praises as there is between the earth and the lower heavens by vapours and showers There are two words by which our thankfulness to God is exprest Praising and Blessing Psal. 145. 10. All thy works shall praise thee O Lord and thy Saints shall bless thee What 's the difference Praise respecteth Gods Excellencies and Blessing respecteth Gods Benefits We may praise a man that never hath done us good if he be excellent and praise-worthy but blessing respecteth Gods Bounty and Benefits yet they are promiscuously taken sometimes as here Praise is taken for Blessing 2. Observe We should praise God especially for spiritual blessings Eph. 1. 3. Why partly because these come from the special love of God God bestows Corn Wine and Oil in the geral upon the world but now knowledg and grace and blessed experiences of communion with God these are special things he bestows them upon the Saints therefore deserves more thankfulness Protection it is the common benefit of every subject but Preferment and Favour is for friends and those that are near to the Prince so this is the favour of his people called so Psal. 106. 5. Shew me the favour of
begin to live upon our selves and our own stock and do not depend upon the free grace of God to carry us out in our work 3. When you go forth to any work or conflict without an actual renewing of your dependance upon God it 's a sign you lean upon the strength of your own resolutions or present frame of your heart The Ephraimites took it ill that Gideon would go to war and not call them into the field when they went out against the Enemy Iudges 8. 1. O may not God much more take it ill that we will go forth to grapple with the Devil and temptations and go about any business in our own strength Therefore still a sense of our weakness must be upon us that we may do all in the name of the Lord Iesus that is by help and assistance from him Col. 3. 17. 4. When we boast of our courage before we are called to a trial They that crack in their quarters do not always do most valiantly in the field Peter's boast Though all men should leave thee yet will not I came to very little And you know the story of Mr. Saunders in the Book of Martyrs Let not him that puts on his harness boast as he that puts it off A temptation will shew us how little service that grace will do us which we are proud of and boast of 2. To cure carnal confidence remember your work and your impediments 1. Consider your work A full view of duty will check our rash presumptions Can you deny your selves take up your Cross maintain and carry on a holy course to your lives end And 2. remember your impediments partly from a naughty heart you are to row against the stream of flesh and blood Satan will be sure to trouble you and will assault you again and again though he be never so fully foiled he will not give over the combate Luke 4. 13. He departed from Christ for a season he had a mind to try the other bout And the World will be your lett many discouragements and snares from the love and fear of it 1 Joh. 5. 3 4. He that loves God keeps his commandments and his commandments are not grievous and presently he saith And this is the victory that overcometh the world even our faith implying there is no keeping the commandments without victory over the world Now can you do all these things in your own strength The young man was forward in resolving in keeping the commandments but he went away sad for he had great possessions Mat. 19. 22. Therefore consider these things that you may flye to the Lord Jesus Doct. 3. Though we flye to Gods help yet sometimes God may withdraw and forsake us Here I shall speak of the kinds of desertion and then of the reasons First For the kinds take these distinctions 1. There is a real desertion and a seeming Christ may be out of sight and yet you not out of mind When the dam is abroad for meat the young brood in the Nest are not forgotten nor forsaken The child cryes as if the Mother was gone but she is but hidden or about other business Isa. 49. 14 15. Sion said The Lord hath forsaken me and my God hath forgotten me In the misgivings of our hearts we think God hath cast off all care and all thought of us But God's affectionate answer sheweth that all this was but a fond surmise Can a woman forget her sucking-child c. So Psal. 31. 22. I said in my haste I am cut off before thine eyes nevertheless thou heardest the voice of my supplications when I cryed unto thee We are never more in Gods heart many times than when we think he hath quite cast us off Surely when the heart is drawn after him he is not wholly gone We often mistake Gods dispensations when he is preparing for us more ample relief and emptying us of all carnal dependance we judg that that 's a forsaking as Psal. 94. 18. When I said My foot slippeth thy mercy O Lord held me up Sometimes in point of comfort we are at a loss and fill'd with distractions and troubles and all is that God may come in for our relief So in point of grace 2 Cor. 1. When I am weak then I am strong There is also a real desertion for God grants his people are forsaken sometimes Though I have forsaken you for a little moment Isa. 54. 7 8. And Christ that could not be mistaken complaineth of it and the Saints feel it to their bitter cost 2. There 's internal and external desertion Internal is with respect to the withdrawings of the Spirit Psal. 51. 11. Take not thy holy Spirit from me Now external desertion is in point of Affliction when God leaves us under sharp crosses in his wise Providence These must be distinguished sometimes they are asunder sometimes together And when they are together God may return as to our inward comfort and support yet not for our deliverance Ps. 1 38. 3. In the day when I cryed thou answeredst me and strengthnedst me with strength in my soul. David was in great straits and God affords him soul-relief that was all the answer he could get then support and strength to bear the troubles but not deliverance from the affliction Sometimes the ebb of outward comfort doth make way for a greater tide and influx of inward comfort 2 Cor. 1. 5. As the sufferings of Christ abound in us so our consolation also aboundeth by Christ. Cordials are for a fainting time When children are sick and weakly we treat them with the more indulgence God may return and may never less forsake us inwardly than when he doth forsake us outwardly 2 Cor. 4. 16. Though our outward man perish yet the inward man is renewed day by day God makes sickly bodies make way for the health of the soul and an aking head for a better heart When he seems to cast us off in point of our external condition it is to draw us into a more inward communion with himself that we might receive greater supplies of his grace 3. There 's a desertion as to Comfort and a desertion as to Grace The children of God may sometimes lose the feelings of Gods love Psal. 77. 1 2 3. My soul refused to be comforted I remembred God and was troubled My spirit was overwhelmed O what a word was that remembring of God revives the heart but to think of God and to think of his loss that was his great trouble Yet all this while God may hold communion in point of grace Psal. 73. 23. Nevertheless I am continually with thee thou hast holden me by my right hand He had been under a conflict lost his comfort yet he acknowledgeth supports God held him in his right hand Trouble and discomfort hath its use want of comfort makes way many times for increase of grace and therefore though a man may be deserted as to comfort yet he may have a
she opened Christ was gone 2. To acquaint us with our weakness What feathers are we when the blast of a temptation is let loose upon us God will shew what we are by his withdrawing God left Hezekiah that he might try him that he might know all that was in his heart 2 Chron. 32. 31. When Christ was asleep the storm arose and the Ship was in danger If God be gone but a little or suspend his influence we cannot stand our ground 3. To subdue our carnal confidence Psal. 30. 6 7. In my prosperity I said I shall never be moved We fall asleep upon a carnal pillow then God draws it away Thou didst hide thy face and I was troubled The nurse lets the child get a knock to make it more cautious God withdraws that we may learn more to depend upon him 4. To heighten our esteem of Christ that love may be sharpned by absence when once we feel the loss of it to our bitter cost we will not part with him again upon easie terms The Spouse when she caught him would not let him go Cant. 3. 2 3 4. then are we more tender to observe him in his motions 5. That by our own bitter experience we may learn how to value the sufferings of Christ when we taste of the bitter cup of which he drunk for us Christians you do not know what it was for Christ to cry out My God why hast thou forsaken me Mat. 27. 46. Until we are sensible in our measure and degree of the like He tasted of the hell of being forsaken and we must pledg him in that-cup first or last that we may know what our Saviour endured for us and what it is for a holy man to want the light of Gods countenance and those sensible consolations that he formerly had 6. To prevent evil to come especially pride that we might not be lifted up and to entender our hearts to others 2 Cor. 1. 4. That we might comfort others with the comforts wherewith we were comforted of God Use 1. This informs us That we are not therefore cast out of the love of God because there may be some forsaking Desertion is incident to the most heavenly spirits Christ hath legitimated this condition and made it consistent with Grace It is a disease this which follows the Royal feed David Heman Hezekiah these were forsaken yet were children of God It is more incident to the godly than the wicked and carnal The carnal may be under bondage sometimes their peace may be troubled and disturbed but this Desertion properly is a disease incident to the godly and none are so affected with it as they they have a tender heart when God is gone how are they troubled they are very observant and therefore we cannot say they are not godly because they are forsaken But those that never felt the love of Christ never knew what communion with God means never troubled with sin have none of this affliction but this is incident to the richest and most heavenly spirit whom God hath taken into Communion with himself Use 2. For Direction to the Children of God 1. Observe Gods comings and goings see whether you be forsaken when God hides himself from your prayers when means have not such a lively influence when you have a strong affection to obey but not such help to bring it into act and you begin to stumble observe it God is withdrawn and many times seems to withdraw to observe whether you will take notice of it Christ made as if he would go further but they constrain'd him to stay so he makes as if he would be gone to see if you will constrain him to tarry 2. Enquire after the reason Psal. 77. 6. I communed with mine own heart What then My spirit made diligent search I this is the time to make dilâ—… search what it is divides between God and you Though God doth it out of Soveraignty and instruction sometimes yet there is ever cause for Creatures to humble themselves and make diligent search vvhat 's the matter 3. Submit to the dispensation Murmuring doth but intangle you more God will have us stoop to his Soveraignty and wisdom before he hath done A Husband must be absent for necessary occasions A frown is as necessary for a child as a smile David refuseth not to be tried only he prays Lord forsake me not utterly It is a fond child that will not let its parent go out of sight 4. Learn to trust in a withdrawing God and depend upon him to stay our selves upon his name when we see no light Isa. 50. 10. Never leave until you find him Look as Hester she would go into the Kings presence when there was no golden scepter held forth so venture into Gods presence when you have no smile and countenance from heaven trust in a withdrawing God nay when wrath breaks out when God killeth you Iob 13. 15. Though he kill me yet will I trust in him With such a holy obstinacy of faith should we follow God in this case Doct. 4. When God seemeth to forsake us and really doth so in part yet we should pray that it be not an utter and total desertion Isa. 64. 9. Be not wroth very sore O Lord neither remember iniquity for ever Behold see we beseech thee we are all thy people 1. Do not despond we are very apt to do so Psal. 77. 7 8 9. Will the Lord cast off for ever will he be favourable no more Is his mercy clean gone for ever Doth his promise fail for evermore Hath God forgotten to be gracious hath he in anger shut up his tender mercies Selah The worst kind of despondency is to lye in sin To lye in the dirt because we are faln is foolish obstinacy 2. Pray to God 1. Acknowledging that we have deserved it 2. By supplication There is nothing which God hath promised to perform but we may ask it in prayer Heb. 13. 5. He hath said I will never leave thee nor forsake thee If thou provest me let me not miscarry if thou exercisest me let me not be cut off Beg his returns 3. Give thanks that God is not wholly gone as certainly he is not as long as you are sensible of your loss and have a tender heart left Though he hath withdrawn the light of his countenance yet he hath left the esteem of it a thirst after God and a desire of communion with himself As long as there is any attractive left you may find him by the smell of his Ointments SERMON X. PSAL. CXIX 9. Wherewith shall a young man cleanse his way By taking heed thereto according to thy word IN the former part the Psalmist sheweth That the word of God pointeth out the only true way to blessedness Now the main thing which the word enforceth is Holiness This is the way which we must take if we intend to come to our journeys end This David applieth to the young man in
he might dye and he said It is enough now O Lord take away my life for I am not better than my fathers 3. From the peevishness of fond and doting love 2 Sam. 18. 33. And the King was much moved and went up to the chamber over the gate and wept as he went thus he said O Absolom my son would God I had dyed for thee O Absolom my son my son like the Wives of the East-Indians that burn themselves to follow their dead husbands 4. From distrust and despair when the evil is too hard to be resisted or endured Job 7. 15. My soul chuseth strangling and death rather than my life In all these cases it is but a shameful retreat from the conflict and burden of the present life from carnal irksomness under the calamity or a distrust of Gods help There may be murder in a rash wish if it proceed from a vexed heart These are but froward thoughts not a sanctified resolution 2. Such desires of death and dissolution as are lawful and must be cherished come from a good ground from a heart crucified and deadned to the world and set on things above Col. 3. 1. If ye then be risen with Christ seek those things which are above where Christ sitteth on the right hand of God From a competent assurance of grace Rom. 8. 23. Even we our selves groan within our selves waiting for the adoption to wit the redemption of our body From some blessed experience of heavenly comforts having tasted the fruits clusters of Canaan they desire to be there So Simeon Luk. 2. 29. Lord now lettest thou thy servant depart in peace according to thy word for mine eyes have seen thy salvation The eyes of his faith as well as the eyes of his body Now Lord I do but wait as a Merchant-man richly laden desireth to be at his Port. A great love to Christ excites desires to be with him Phil. 1. 23. I am in a strait betwixt two having a desire to depart and to be with Christ which is far better Phil. 3. 19 20. For our conversation is in heaven from whence also we look for the Saviour the Lord Iesus Christ. They long to see and be where he is heart and head should be together Weariness of sin and a great zeal for Gods glory are powerful incentives in the Saints Rom. 7. 23. O wretched man that I am who shall deliver me from the body of this death They would be in heaven that they may sin no more 3. You must look to the end not have a blind notion of Heaven and look for a Turkish Paradise full of ease and plenty a carnal heaven as the Iews looked for a carnal Messiah but for a state of perfect union and communion with the blessed and holy God 4. The manner must be regarded it must be done with submission Phil. 1. 24. otherwise we encroach upon Gods right and would deprive him of a servant without his leave A Christian will dye and live as the Lord willeth if it be the Lords pleasure a believer is satisfied with long life Psal. 91. 16. With long life will I satisfie him and shew him my salvation he will wait till the change come when God shall give him a discharge by his own immediate hand or by enemies God knoweth how to chuse the fittest time otherwise we know not what we ask 2. Now let me speak of the scope of our lives David simply doth not desire life but in order to service The Point is That if we desire long life we should desire it to glorifie God by obedience to his word Let me give you some Instances then Reasons 1. Instances Psal. 118. 17. I shall not dye but live and declare the works of the Lord. This was David's hope in the prolongation of life that he should have farther opportunity to honour God and this argument he urgeth to God when he prayeth for life Psal. 6. 5. For in death there is no remembrance of thee in the grave who shall give thee thanks It would be better for him to be with God but then the life is worth the having when the extolling of Christ is the main scope at which we aim So Paul Phil. 1. 20. According to my earnest expectation and my hope that in nothing I shall be ashamed but that with all boldness as always so now also Christ shall be magnified in my body whether it be by life or by death c. Paul was in some hesitation which he should chuse life or death and he determineth of both as God might be magnified by either of them and so was at a point of indifference if God should give him his option or wish he would give the case back again to God to determine as it might be most for his service and glory He was not swayed by any low and base motives of contentment in the world or any low and creature-enjoyments these are contemptible things to come into the ballance with everlasting glory it was only his service in the Gospel and the publick good of the Church that made the case doubtful Reas. 1. This is the perfection of our lives and that which maketh it to be life indeed Communion with God is the vitality of it without which we are rather dead than alive Life natural we have in common with the Beasts and Plants but in keeping the word we live the life of God Eph. 4. 18. Having the understanding darkned being alienated from the life of God To natural men it is a gloomy thing but to believers this is the life of life and that which is the joy of their hearts To encrease in stature and to grow bulky that is the life of Plants The greatest and biggest of the kind are most perfect To live and enjoy pleasures without remorse that 's the perfection and life of Beasts that have no conscience that shall not be called to an account To gratifie present Interests and to be able to turn and wind worldly affairs that 's the life of carnal men that have no sense of eternity But the perfection of the life of man as a reasonable creature is to measure our actions by Gods word and to refer them to his glory 2. 'T is the end of our lives That God may be served All things are by him and through him and to him Rom. 11. 36. Angels Men Beasts Inanimate creatures He expects more from men than from beasts and from Saints than from men and therefore life by them is not to be desired and loved but for this end Rom. 14. 6 7 8. He that regardeth a day regardeth it unto the Lord and he that regardeth not the day to the Lord he doth not regard it He that eateth eateth to the Lord for he giveth God thanks and he that eateth not to the Lord eateth not and giveth God thanks for none of us liveth to himself and no man dyeth to himself for whether we live we live unto the
22. If any man love not the Lord Iesus Christ let him be anathema maranatha accursed till the Lord come that is for ever and ever How can a man think he shall be the better for Christ that doth not love Christ nor delight in him and have no value for him and therefore if you have not this love to Christ it 's a sign you have no benefit by him you have not that faith that will give you a title 4. This love must be expressed by a sincere obedience for this is love to keep his Commandments 1 Joh. 5. 3. and Gal. 5. 24. They that are Christs have crucified the flesh with the lusts thereof They are not Christs are not to be reckoned to him meerly that make a profession of his name and with whom his memory seems to be precious but they are Christs that testifie love to Christ. Do you perform duties for Christs sake USE 2. To press you to come out of the curse which cleaves to all impenitent sinners O what a dreadful condition are they in and how soon God may take advantage of this curse and cut us off from a possibility of grace we cannot tell and at the last day this curse will be ratified Therefore be sensible of the burden come out of it this is Gods end in shutting up a sinner under such a fatal necessity Either you must perish for ever or run to Christ. This should quicken us the more to fly to his mercy Thirdly They are not only cursed but rebuked Thou hast rebuked the proud c. Observe Doct. 3. The rebukes of Gods Providence upon impenitent sinners they are of great use to the Saints 1. They are arguments of his displeasure against the proud and against the impenitent God that is so merciful to the humble and broken-hearted that looketh to him that is poor and contrite and trembles at the word Isa. 66. 2. he can be severe and just against those that deal proudly that lift up the heel against him Psal. 68. 21. it is twice repeated Our God is a God of salvation but he will wound the head of his enemies c. Mark though mercy be Gods delight verily he is a God of salvation yet we must not imagine a God all of honey and all sweetness If men be proud obstinate and impenitent they shall be cursed and not only cursed but they shall be rebuked 2. It is a proof and document given to the world how tender God is of his word how willing to satisfie the world This is the rule we must stand by Thou hast rebuked them why because they erred from thy commandment God hath authorized and ratified the Law by the rebukes of his Providence and makes it authentick and valid in the hearts and consciences of men Rom. 1. 18. The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men c. Mark it is revealed from heaven the events which fall out in the world we should not look upon them as casual strokes or a chance that happened to us in the way but as discoveries from heaven the word is the rule of life mark against all ungodliness this is the breach of the first Table and against all unrighteousness which is the breach of the second Table God hath owned both Tables Heb. 2. 2. The word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward He means the Law which was delivered by the Ministry of Angels now every transgression by that he means sins of Commission and every disobedience by that he means sins of Omission and God hath met with every breach and every violation of the Law how punctually God hath exemplified every commandment in his judgment And if we would make collections of Providence we might easily find this how God hath rebuked pride and that because they err from his Commandment Again It may be improved as a check against envy at the prosperity of the wicked Do not call the proud happy they are cursed already and in time shall be punished Mark the end of the wicked Psal. 37. 17. First or last God will manifest from Heaven his displeasure against their impenitency By daily experience we may see that they thrive ill that set themselves against God And then it serves to confirm the truth of the threatning O! when God inflicteth judgments remember the curse of the Law is not in vain after the thundering of the threatning there will break out the bolt of confusion and destruction upon the wicked so that you must either do or dye for it USE Let this perswade men to break off their sins by repentance that you may be sensible of the wretchedness of your condition Gods words are deeds Men may curse and yet God may bless for all that but Gods curse is sure to take place Let us make that use which David doth of it to excite our affections to the word of God by the vengeance which God taketh of the pride and scorn of others The examples of others shipwracking themselves by their rebellion against God are sanctified when they make us more careful and watchful that we err not from Gods commandments SERMON XXIII PSAL. CXIX 22. Remove from me reproach and contempt for I have kept thy testimonies DAVID was derided for keeping close to Gods word possibly by those proud ones mentioned in the former verse they contemn'd the word themselves and would not suffer others to keep it as the Pharisees would neither enter into the kingdom of God themselves nor suffer others to enter But David makes this an argument to beg the Lords grace to wit light and strength that he might give no occasion to their reproach and if it lighted upon him that it might not rest upon him Or by the proud men may be meant Saul's Courtiers who traduc'd his innocency and sought to overwhelm him with slander Now God knew his conscience and integrity and therefore could best clear him In the words as in most of the other Verses you have 1. A Request Remove from me reproach and contempt 2. A Reason and Argument to enforce the Request for I have kept thy testimonies First For the Request Remove from me reproach and contempt the word signifies Roll from upon me let it not come at me or let it not stay with me And then the Argument for I have kept thy testimonies The reason may be either thus 1. He pleads that he was innocent of what was charged upon him and had not deserved those aspersions 2. He intimates that it was for his obedience for this very cause that he had kept the word therefore was reproach roll'd upon him 3. It may be conceived thus that his respect to Gods word was not abated for this reproach he still kept Gods testimonies how wicked soever he did appear in the eyes of the world It is either an assertion of his innocency or he shews the
David Psa. 77. 1 c. I cryed unto God with my voice even unto God with my voice and he gave ear unto me In the day of my trouble I sought the Lord my sore ran in the night and ceased not my soul refused to be comforted I remembred God and was troubled I complained and my spirit was overwhelmed Selah Thou holdest mine eyes waking I am so troubled that I cannot speak I have considered the days of old the years of ancient time c. By the sense of Gods wrath he was even wounded to death and the sore running upon him would admit of no plaister Yea the remembrance of God was a trouble to him I remembred God and was troubled What an heavy word was that Soul-troubles are the most pressing-troubles a child of God is as a lost man in such a condition 2. In respect of the heavy weight of outward pressures Thus David fasted and lay all night upon the earth in his childs sickness 2 Sam. 12. 16 17. David therefore besought God for the child and David fasted and went in and lay all night upon the earth And the elders of his house arose and went to him to raise him up from the earth but he would not neither did he eat bread with them And when he was driven from his Palace by Absolom and was in danger of his life every moment which some Interpreters think to be the case intended in the Text when he went up the Mount of Olives bare foot going and weeping 2 Sam. 15. 30. And David went up by the ascent of Mount Olivet and wept as he went up and had his head covered and he went bare-foot and all the people that was with him covered every man his head and they went up weeping as they went Now the Reasons of this are these 1. To correct them for past sins This was the cause of David's trouble and this puts a sting into all miseries Gods children smart under their sins here in the world as well as others Prov. 11. 31. Behold the righteous shall be recompenced in the earth much more the wicked and the sinner Recompenced in the earth that is punished for his sins Compare with it 1 Pet. 4. 18. And if the righteous scarcely be saved where shall the ungodly and the sinner appear God punisheth here that he may spare for ever He giveth some remembrance of the evil and corrects his people not to complete their justification or to make more satisfaction for Gods Justice than Christ hath made yet to promote their sanctification that is to make sin bitter to them and to vindicate the glory of God that he is not partial For these reasons they are even brought to the dust by their own folly 2. To humble them and bring them low in the midst of their great enjoyments therefore he casts them down even to the dust because we cannot keep our hearts low therefore God maketh our condition low This was Paul's case 2 Cor. 1. 7 8 9. And our hope of you is stedfast knowing that as ye are partakers of the sufferings so shall ye be also of the consolation for we would not brethren have you ignorant of our trouble which came to us in Asia that we were pressed out of measure above strength insomuch that we despaired even of life but we had the sentence of death in our selves that we should not trust in our selves but in God which raiseth the dead That is not build too securely on their own sufficiencies 3. To try their graces which are never tryed to the life till we be near the point of death The sincerity of our estate and the strength of faith is not discovered upon the Throne so much as in the dust if we can depend upon God in the hardest condition 4. To awaken the spirit of prayer Out of the depths have I cryed unto thee O Lord Psal. 130. 1. Affliction puts an edge upon our desires They that are flat and careless at other times are oftenest then with God 5. To shew the more of his glory and the riches of his goodness in their recovery Psal. 71. 20 21. Thou which hast shewed me great and sore troubles shalt quicken me again and shalt bring me up again from the depths of the earth thou shalt encrease my greatness and comfort me on every side By the greater humiliation God prepareth us for the greater blessings As there are multitude of troubles to humble and try the Saints so his mercies do not come alone but with great plenty USE 1. Let us bless God that we are not put to such great trials How gentle is our exercise compared with David's case We are weak and God will not overburden us There is a great deal of the wisdom and love of God seen in the measure of the Cross and in the nature and kind of it We have no cause to say our belly cleaveth to the dust or that we are pressed above measure God giveth us only a gentle remembrance if brought upon our knees we are not brought upon our faces 2. If this should be our case do not count it strange It is an usual exercise of God's people let us therefore not be offended but approve Gods holy and wise dispensation If there be great troubles there have been great sins or there will be great comforts or for the present there are great graces As such a dispensation is a correction there is reason to approve it If you be laid in the dust have not you laid Gods honour in the dust and trampled his Laws under foot As it is a trial you have cause to approve it for it is but meet that when God hath planted grace in the heart he should prove the strength of it Therefore if you be kept so long in your heavy condition that you seem dead yet if you have faith to keep you alive and patience be exercised 't is for your greater good Rom. 5. 3. And not only so but we glory in tribulation knowing that tribulation worketh patience And as affliction is an exercise for your benefit and spiritual improvement The husbandman when he teareth and rendeth the ground up with the plow it is to make it more fruitful the longer the metal is in the fire the more pure it cometh forth nay sometimes you have your outward comforts with advantage after troubles as Job 42. 10 11 12. And the Lord turned the captivity of Iob when he prayed for his friends also the Lord gave Iob twice as much as he had before and the Lord blessed the latter end of Iob more than his beginning O! when we are fitted to enjoy comforts we shall have them plenty enough 2d Point That in such great and heavy troubles we should deal with God for help In the dust David calleth to God for quickning The reasons of this why in great troubles we should go to God for help are 1. From the inconvenience of any other course 1. If
the letting in of inward comfort and spiritual reviving from the sense of Gods love so Psal. 80. 18 19. Quicken us and we will call upon thy name Turn us again O Lord God of Hosts cause thy face to shine and we shall be saved The shining of Gods face or the sense of Gods love is the reviving of afflicted spirits 2. The actuation of grace there may be life where there is no vigor Now when we are stirred up to be lively in Gods service we are said to be quickned as in the 19. verse of the Psalm before quoted and often it is thus used in this Psalm as verse the 37. Quicken thou me in thy way The Point is this That Gods children need often to go to God for quickning because they often lye under deadness of heart and therefore should desire God who is the fountain of Grace to emit and send forth his influence They need this quickning 1. By reason of their constant weakness 2. Their frequent indispositions and distempers of soul. 1. Their constant weakness in this world 1. By reason of their inclination to sin 2. The imperfection of their motions towards that which is good 1. By reason of their inclination to sin Carnal concupiscence draweth us aside from God to sensual objects James 1. 14. A man is drawn away by his own lust There is a strong biass of corruption drawing us from Christ to present things Heb. 12. 1. Let us lay aside every weight and the sin which doth so easily beset us There is a carnal affection or corrupt inclination which carrieth us out inordinately to things lawful or too often to things unlawful this hangeth as a weight retarding us in all our heavenly flights and motions The love and care of the world which is apt to press down the soul and doth twine about us and insinuate with us the Apostle calleth it a law in his members Rom. 7. 23. a warning to us how when the flesh draweth us off so strongly one way to implore the Divine grace to draw us more strongly to the other 2. Because of the imperfection of their motions to that which is good though there be a purpose bent of heart and inclination that way Our gives are still about us we feel the old maim Grace is like a spark in wet wood that needs continual blowing 2. Their frequent indispositions and distempers of soul. Sometimes they feel a lothness in their souls and a shiness of Gods presence their hearts hang off the spirit indeed is willing but some fleshly thought or carnal excuse checketh the motion It is God alone that can make the soul willing he giveth both will and deed God bendeth the unwilling will as well as helpeth the fainting affections Again sometimes they find a great deadness there is no vigour or liveliness in their affections and they cannot follow after God with such zeal and earnestness though there be not a formal deadness such as usually is in the duties of hypocrites yet there is not always the same strength and agility of grace in the children of God their souls do not so earnestly reach after Christ. Now what can help but divine quickning therefore go to God for it We should rouse and stir up our selves God giveth out influences according to his will or pleasure but we must still stsr up our selves But to answer a case of conscience Whether we are to do duty in case of deadness and indisposition c. 1. The influence of grace is not the warrant of duty but the help 't is the efficient assisting cause not the ground or rule we are to do all acts of obedience on the account of Gods command Luke 5. 5. Simon answering said unto him Master we have toiled all the night nevertheless at thy word I will let down the net God is Soveraign and we are bound to obey whether disposed or indisposed Should the Husbandman never plow but when disposed to plow 2. Our sinful indisposition cannot excuse us In sins of commission our weakness to resist temptation is no excuse So also in sins of omission we cannot be allowed to say it was the Lord suffered me to sin No more will this plea be allowed The Lord did not quicken me to duty Grace is as necessary to prevent sin as to perform duty Gods suspension was no excuse to Hezekiah 2 Chron. 32. 31. Howbeit in the business of the Ambassadors of the Princes of Babylon who sent to him to enquire of the wonder that was done in the land God left him to try him that he might know all that was in his heart This complaint of weakness hath an ill aspect complaining without labouring is rather a taxing of God But 3. Natural men are bound to pray and perform duties therefore renewed men That natural men are bound see Acts 8. 22. Repent therefore of this thy wickedness and pray God if perhaps the thought of thine heart may be forgiven thee And Psal. 14. 2. The Lord looked down from heaven to see if there were any that did understand and seek God It is charged as a crime that they did not but much more the renewed for to whom more is given of them more is required It is another talent wherewith they are entrusted Grace is not only donum but talentum Grace is not given as a piece of money to a child to play withal but as we give money to Factors to trade withal for us Now a renewed man should do more being capable of more 4. The outward act of a duty is commanded as well as the inward though they come not up to the nature of a perfect duty there is somewhat of the Ordinance of Christ in them Hos. 14. 2. Take with you words and turn unto the Lord say unto him Take away all iniquity and receive us graciously so will we render the calves of our lips Though I cannot do all I must do as much as I can 5. We are to wait humbly in the use of means for the power of his grace When the door is shut knocking is the only way to get it open I will go and offer my self to God and see what he will do for me which is Gods usual way and to be used with the more caution and diligence because God doth all Phil. 2. 12 13. Wherefore my beloved as ye have always obeyed not as in my presence only but now much more in my absence work out your own salvation with fear and trembling for it is God which worketh in you both to will and to do of his good pleasure Seamen by tacking about get wind so far as you use the means you comply with Gods end A sad threatning there is to those that neglect the use of means that shut the dore upon themselves or if God withdraws are willing he should keep away 6. Acting in spiritual duties fits us for them Iter ad pietatem est intra pietatem Praying fits for praying
meditating for meditating frequent turning the key maketh the Lock go more easie Good dispositions make way for good dispositions Psal. 27. 14. Psal. 31. 24. Wait on the Lord be of good courage and he shall strengthen thy heart Pluck up your spirits strive to take courage and then God will give you courage To shake us out of laziness God maketh the precept to go before the promise God biddeth us pray though prayer be his own gift Act asyou would expect 7. There is a supply cometh in ere we are aware Cant. 6. 12. Or ever I was aware my soul made me like the chariots of Aminadab in the very work A strange difference of temper is to be observed in David before the Psalm be over 1 Chron. 22. 16. Arise therefore and be doing and the Lord be with thee God will not help that man that hath legs to go and will not 8. We are to rowse up our selves Psal. 64. 7. And there is none that calleth upon thy name that stirreth up himself to take hold of thee When we are willing to get the work over and wrestle not for life and power in praying we do not all we are able The Cock by clapping the wings addeth strength to the crowing We should rowse up our selves We use not the bellows to a dead coal c. 2. The next circumstance is the argument according to thy word what word doth David mean Either the general promises in the books of Moses or Iob which intimate deliverance to the faithful observers of Gods Law or help to the miserable and distressed or some particular promise given to him by Nathan or others Chrysostome saith Quicken me to live according to thy word but it is not a word of command but a word of promise Mark here 1. He doth not say Secundum meritum meum but secundum verbum tuum the hope or that help which we expect from God is founded upon his word there is our security in his promises not in our deservings Promittendo se fecit debitorem c. 2. When there was so little Scripture written yet David could find out a word for his support Alas in our troubles and afflictions no promise occurreth to mind As in outward things many that have less live better than those that have abundance so here now Scripture is so large we are less diligent and therefore though we have so many promises we are apt to faint we have not a word to bear us up 3. This word did not help him till he had lain long under this heavy condition that he seemed dead Many when they have a promise think presently to enjoy the comfort of it No there is waiting and striving first necessary We never relish the comfort of the promises till the creatures have spent their allowance and we have been exercised God will keep his word and yet we must expect to be tryed 4. In this his dead condition faith in Gods word kept him alive When we have lest feeling and there is nothing left us the word will support us Rom. 4. 19 20. And being not weak in faith he considered not his own body now dead when he was about an hundred years old neither yet the deadness of Sarahs womb he staggered not at the promise of God through unbelief but was strong in faith giving glory to God 5. One good way to get comfort is to plead the promise to God in prayer Chirographa tua injiciebat tibi Domine shew him his hand-writing God is tender of his word These arguings in prayer are not to work upon God but our selves USE Well then let us thus deal with God looking to him in the sense of our own weakness praying often to God for quickning as David doth in the Text. God keepeth grace in his own hands and dispenseth it at his pleasure that he may often hear from us and that we may renew our dependance upon him it is pleasing to him when we desire him to renew his work and bring forth the actings of grace in their vigour and lustre And let us acknowledg Divine Grace if there be strong actings of faith and love towards God He is to be owned in his work SERMON XXVII PSALM CXIX 26. I have declared my ways and thou heardest me teach me thy statutes IN this Verse you have three things 1. David's open and free dealing with God I have declared my ways 2. God's gracious dealing with David and thou heardest me 3. A Petition for continuance of the like favour teach me thy statutes 1. For the first I have declared my ways that is distinctly and without hypocrisie laid open the state of my heart and course of my affairs to thee Note Doct. They that would speed with God should learn this point of Christian ingenuity unfeignedly to lay open their whole case to him That is to declare what they are about the nature of their affairs the state of their hearts what of good or evil they find in themselves their conflicts supplies distresses hopes this is declaring our ways the good and evil we are conscious to As a sick Patient will tell the Physician how it is with him so should we deal with God if we would find mercy This declaring his ways may be looked upon 1. As an act of faith and dependence 2. As an act of holy friendship 3. As an act of spiritual contrition and brokenness of heart for this declaring must be explain'd according to the sense of the object of what David means by this expression My ways First His businesses or undertakings I have still made them known to thee committing them to the direction of thy Providence and so it is an act of faith and dependence consulting with God and acquainting him with all our desires This is necessary 1. That we may acknowledg the Soveraignty of his Providence and Dominion over all Events Prov. 16. 9. A mans heart deviseth his way but the Lord directeth his steps Man proposeth but God disposeth and carrieth on the event either further than we intended or else contrary to what we intended 2. We must declare our ways to God that we may take God along with us in all our actions that we may ask his leave counsel blessing Prov. 3. 6. In all thy ways acknowledg him and he shall direct thy paths There 's a twofold direction one of Gods Providence the other of his Counsel The direction of his Providence that 's understood Prov. 16. 9. A mans heart deviseth his way but the Lord directeth his steps But then there 's the direction of his Counsel and the latter is promised here if we acknowledg God and declare our ways to him God will counsel us And David did thus declare his way upon all occasions 2 Sam. 2. 1. David enquired of the Lord saying Shall I go up into any of the cities of Iudah It is a piece of Religious manners to begin every business with God to go to God Lord
to throw off the scum but she hath wearied her self with lyes And in this sense it is said Hosea 7. 16. They return but not to the most high they are like a deceitful bow that is they did not seriously intend when they did promise As a man that shoots if he do not level right and take care to direct the arrow to the mark it will never hit So they shoot that is they cast out promises to flatter God till they get out of trouble but they do not seriously set their hearts to accomplish it Secondly As to men there are three sorts of lyes Mendacium jocosum officiosum perniciosum there 's the sporting lye tending to our recreation and delight there 's the officious lye tending to our own and others profit and there 's the pernicious and hurtful lye tending to our neighbours prejudice 1. The sporting lye when an untruth is devised for merriment We have no instance of this in Scripture but it is a sin to speak untruth and we must not make a jest of sin Prov. 26. 19. As a mad-man that casteth firebrands arrows and death so is the man that deceiveth his neighbour and saith Am not I in sport Have we nothing wherewith to refresh our neighbour but with the breach of Gods Law If a Christian will be merry let him sing Psalms Jam. 1. 13. let him give thanks Eph. 5. 4. Not filthiness nor foolish talking nor jesting which are not convenient but rather giving of thanks that is let him remember the sweet loves of God in Jesus Christ and that 's spiritual refreshment to a gracious heart Let him not speak things against the sense of his own mind let him use honest recreation Certainly we that are to give an account for every idle word should not allow the sporting lye Now to this sporting lye a Fable or Parable is not to be reduced for that 's only an artificial way of representing the truth with the more advantage and putting of it into sensible terms which most are apt to apprehend As Iotham brings in the trees that went forth to anoint a King over them Iudg. 9. 8. Neither such sharp and piercing Ironies as we find used by holy men in Scripture 1 Kings 18. 27. As Elijah mocked them and said Cry aloud for he is a God either he is talking c. For this is a notable way to make truth strike upon the heart with some force and therefore this must not be reduced to this sporting lye 2. The officious lye for the help and relief of others Many instances of this we have in Scripture Thus Rebekah teacheth Iacob to lye that he might gain the blessing Gen. 27. and the Egyptian Midwives saved the male-children of the Israelites by feigning they were delivered before they came to them Exod. 1. 21. yet it is said they feared God and it is rewarded by God Non remunerata est fallacia sed benevolentia not their lye but their mercy is rewarded their mercy is commended as proceeding from the fear of God and their infirmities are pardoned So Rahab spared the lives of the spies by telling the men of her City that they were gone when she had hid them under the stalks of flax Ioshua 2. 4 5 6. Thus Michol to save David from the fury of her Father feigned him sick 1 Sam. 19. 14. and David advised Ionathan to an officious lye 1 Sam. 20. 6 7. so 26 28 29 verses Thus Hushai by temporizing with Absolom preserved David 2 Sam. 16. 17 18 19. to divide his counsels pretendeth hearty affection to him 3. There 's a pernicious lye that is to the hurt and prejudice of another Of this nature was the first lye by which all mankind was ruined the Devils lye to our first Parents Ye shall be as Gods Gen. 3. 4 5. And of this nature was the Patriarchs lye concerning Ioseph when they spake to his Father Gen. 37. 31 32. This have we found and know not whether it be thy sons coat or no yet they knew well enough And that of the Iewish Elders that said Mat. 28. 12 13. Say ye his Disciples came and stole him away while we slept All these are severely forbidden but especially in point of witnessing in Courts of Judicature Exod. 23. 1. Put not thine hand with the wicked to be an unrighteous witness and verse 7. Keep thee far from a false matter c. Now some question whether all these lyes be sins or no sporting or officious lyes All these sorts of lyes are sins For 1. The Scripture condemns all without restriction Eph. 4. 25. Wherefore putting away lying speak every man truth with his neighbour Rev. 21. 8. all lyars are shut out of the new Ierusalem And all lyars shall have their part in the lake which burneth with fire and brimstone and Rev. 22. 15. Whosoever loveth and maketh a lye 2. They all violate the natural Order and Conformity which God hath appointed between the heart and the tongue and though officious lyes are not for the hurt but the good of others yet it is to the hurt and prejudice of truth a man is not to lye for the glory of God therefore certainly not for the good of another man you hurt your own soul more by sin than you can do him good Augustine treating of officious lyes he tells of one Firmus who was Firmus nomine firmior voluntate Firm by name but more firm and fixed by will and resolved purpose therefore when one was pursued for casual homicide he conceal'd him and being asked for him answered Nec mentire se posse nec hominem prodere He could neither lye nor betray him So much for the first thing namely what is a lye and lying Secondly For the Reasons why the Children of God should be far from it 1. In regard of outward Commerce That which is contrary to humane society that should be odious to the Children of God who as they are in a peculiar sense members one of another so are also of the same Political body and therefore should speak truth one to another Eph. 4. 25. Humane society is mostly upheld by truth Where there is no truth there can be no trust where there is no trust there can be no commerce it makes men unfit to be trusted When a man hath much counterfeit money offered to him in payment though there may be some true gold and silver yet he casts it away and suspecteth it all Men that are given to lying can have no credit nor faith with man so they are unfit for human commerce therefore it should be far from men Nay it is the right of our neighbour that we should speak truth for speech is a kind of traffique and commerce and therefore it is a kind of theft to defraud your neighbour of his right if you give him false words for true Now because it is the band and foundation of human society therefore it should be far from
by the Scriptures which apparently are acknowledged by them to be the Word without running to unwritten traditions and the authority of men Again all this is recommended with the special presence of God as to gifts and graces blessing these Churches continually more and more Therefore if ever a man will find rest for his soul and be soundly quiet within himself here he must fix and chuse and take up the way of truth Popery is but Heathenism disguised with a Christian name their penal satisfactions are like the gashing and launcing of Baal's Priests their Mediators of Intercession are like the doctrines of Demons among the Gentiles for they had their middle Powers glorified Heroes their Holy water suits with the Heathen Lustrations their costly offerings to their Images answer to the Sacrifices and Oblations to appease their gods which the Idolaters would give for the sin of their souls adoring their Reliques is like the respects the heathens had to their departed Heroes And as they had their Tutelar gods for every City so these their Saints for every City and Nation their S. Sebastian for the Pestilence their Apollonia for their Tooth-ach and the like It is easie to rake in this dirt It was not for the Devil's interest when the Ensign of the Gospel was lifted up to draw men to downright Heathenism therefore he did more secretly mingle the Customs and Superstitions of the Gentiles with the food of life like poyson conveyed in perfume that the souls of men might be more infected alienated and drawn from God Popery doth not only add to the true Religion but destroys it and is contrary to it Let any considering man that is not prejudiced compare the face of the Roman Synagogue with the beauty of the Reformed Churches and they will see where Christianity lyes there you will find another Sacrifice for expiation of sin than the death of Christ the Communion of the Cup so expresly commanded in the word of God taken away from the people reading the Scriptures forbidden to Laicks as if the word of God were a dangerous book Prayers in an unknown language Images set up and so they are guilty if not of primitive Idolatry which all the water in the Sea cannot wash them clear of yet certainly of secondary Idolatry which is the setting up an Idol in God's Worship contrary to the Second Commandment the Image of the Invisible God represented by stones and pictures Invocation of Saints and Angels allowed the doctrine of Transubstantiation contrary to the end of the Sacrament works of Supererogation Popes pardons Purgatory for faults already committed as if Christ had not already satisfied Papal Infallibility not only contrary to faith but sense and reason their ridiculous Mass and Ceremonies and many such human inventions besides the word and against it But the Protestants are contented with the simplicity of the Scriptures the word of God and the true Sacraments of Christ. Therefore you see what is the way of truth we should stick to Prop. 8. That in the private differences among the professors of the Reformed Protestant Religion a man is to chuse the best way but to hold charity towards Dissenters In the true Church in matters of lesser moment there may be sundry differences For until men have the same degree of light it cannot be expected they should be all of a mind Babes will think one thing grown persons will have other apprehensions sick persons will have their frenzies and doubtings which the sound cannot like The Apostle's rule is Phil. 3. 15 16. Let us therefore as many as be perfect be thus minded and if in any thing ye be otherwise minded God shall reveal even this unto you c. There are two parts of that Rule the perfect must be thus minded they that are fully instructed in the mind of God they must practise as they believe strings in tune must not be brought down to those that are out of tune But if others tainted with error do not give a through assent to all divine truth yet let us walk together saith the Apostle so far as we are agreed God that hath begun to enlighten them in other things will in time discover their mistakes Thus far the true Christian Charity takes place This should be our Rule Here we are agreed in the Christian Reformed Religion and in all the points of it let us walk together so far and in lesser differences let us bear with and forbear one another in love I speak now of Christian toleration for the Magistrates toleration and forbearance how far he is to interpose that 's another case Eph. 4. 2. With all lowliness and meekness with long-suffering forbearing one another in love What is bearing with one another not conniving at their sin or neglecting ways to reclaim them or forbear our profession when God calls us to it they are great cases how far profession may be suspended and how far it may be carried on but to restore them with meekness to own them in those things wherein they are owned by God not to practise that Antichristian humor which is now gotten into Protestantism of unchurching unministring unchristianing one another but to own one another in all those things wherein we are agreed without imposing or censuring not rending into factions not endeavouring to destroy all that we may promote the particular interest of one party to the prejudice of the whole but walking under one common Rule and if others shall prove peevish and if angry brethren shall call us bastards and disclaim us as not belonging to the same Father we ought not to reject them but still call them brethren if they will not joyn with us we cannot help it yet they are brethren notwithstanding that disclaim and how pettishly and frowardly soever they carry themselves in their differences a good Christian should take up this resolution their tongue is not Christs fan to purge his floor though they may condemn things which Christ will own to bear their reproofs and love them still for the iniquity of their carriage doth not take away our obligation to them As in the relation of Inferiors we are bound to be obedient to the froward as well as to the gentle Parents and Masters so in the duties that are to pass between equals we are to bear with the froward and to overcome their inclinations For though we have corruptions that are apt to alienate us and will put us upon furious passions uncomely heats and divisions yet God forbid we should omit any part of our duty to them for uncharitable brethren are brethren still SERMON XXXII PSALM CXIX 30. I have chosen the way of Truth thy judgments have I laid before me I Come now to answer an Objection which may be made Obj. But if you be so earnest to maintain unity among your own Sects why do you separate from the Papists who are Christians as well as you and own many things of Christianity wherein
give the increase will never make the corn grow therefore I 'le hold my hand and take the other sleep It is God sends the wind therefore I will not put forth the sails that 's no good inference For further arguments see vers the 25th where the question is handled whether we are to do duties in case of deadness It is a most commendable thing to work notwithstanding indispositions There is more faith in it Gods love is glorified when you can cast your selves into his arms then when he seems to shut up himself from your prayers and to suspend the influences of his grace Esther had great confidence to venture when no golden Scepter was held forth so when we have no sensible comfort then to venture and cast our selves upon God And it argues more faith in the power of God As Abrahams faith was commended that he could believe against hope so when all is dead yet you will see what God will do for the quickning and enlarging of the soul. Then there is more obedience in it No duty so commendable as that which is recovered out of the hands of difficulty when in the face of temptation we can venture to go to God And there 's humility in it when we can look upon our selves as bound though God be free I must wait upon him in the use of means though I have a dead heart Thirdly The subsequent operation of the Saints they that are acted by God act under him Then will I run the way of thy Commandments First Mark he resolveth then I will run He doth not say then I should run but will run as binding his soul by a resolution and his resolution by a solemn promise Then I will run the way of thy Commandments Here I might take occasion to speak of the good of binding the heart and being resolved in a course of godliness It is good to engage us to come to God to keep to God and to be hearty in his service 1. This is that which engageth us to come to God because of our selves we are off and on hanging between Heaven and Hell and have many loose and wavering thoughts until we come to a firm purpose and determination and that engageth the heart Ier. 30. 21. Who is this that engageth his heart to approach unto me saith the Lord Before we come to this engagement there are several things 1 A simple and bare conceit of the ways of God or of the goodness of holiness this will not bring us to God some general approbation of his ways Many will say God is good to Israel Psal. 73. 1. but the heart never comes off kindly to choose God till the judgment determines It is good for me to draw nigh to God v. 28. This puts an end to many anxious traverses debates and delays in the soul. 2 There are weak and wavering purposes and faint attempts in the soul that end but in wishes which are soon broken off but we are never converted and throughly brought to God till there be a full and fixed purpose Act. 11. 23. He exhorted them all that with full purpose of heart they would cleave unto the Lord. When it comes to a plenary thorough purpose of heart then grace hath wrought upon us 2. As it will bring us to come to God so it causeth us to keep to God He that is unresolved is never constant Iam. 1. 8. A double-minded man is unstable in all his ways There is in us a changeable heart a rebelling nature that meeting with temptations from without unless there be a fixed purpose alas we shall be unstable in all our ways All good wishes and faint purposes come to nothing but we shall give out at every assault But when we are firmly and habitually resolved Satan is discouraged This bindeth our holy purposes like hemming of the garment that keepeth it from ravelling out Whilst we are thinking and deliberating what to do we lye open to temptations the Devil hath some hope of us but when the bent of our hearts is set another way and the Devil sees we are firmly resolved and have holy purposes he is discouraged This was that which made Daniel so couragious and resolute in Gods service Dan. 1. 8. He purposed in his heart that he would not defile himself with the portion of the Kings meat 3. By resolution we are quickned to more diligence and seriousness Good purposes are the root of good works and without the root there 's no fruit to be expected A true and inward purpose will not let us be idle but still urging and soliciting us to that which is good then we make a business of Religion whereas otherwise we make but a sport and recreation that is mind it only by the by But now One thing have I desired and that will I seek after Psal. 27. 4. When the heart is set upon a thing we follow it close whatever we neglect Whereas otherwise we are very lazy careless and do it as if we did it not this makes us diligent earnest careful to maintain Communion between God and us Use. Well then do you thus resolve and engage your hearts to walk with God And for your direction 1. Let it be the resolution of the heart rather than the tongue Ier. 30. 21. Who is this that engageth his heart And Act. 11. 23. He exhorted them with purpose of heart to cleave to the Lord. Our resolution is not to be determined and judged of so much by the course of our language as by the bent of our heart Empty promises signifie nothing unless they are the result of the hearts determination Deut. 5. 29 30. The people hath said well saith God all that the Lord hath said we will do O that they had such a heart within them Otherwise the duty hath no root unless it be a fixed determination of the soul. 2. Let it not be a weak broken but full resolution Cold wishes are easily overcome by the love of the world Act. 26. 28. Almost thou perswadest me to be a Christian. That will not do unless we be altogether Carnal men though they are not converted yet they have a kind of half-turn they have good wishes on a sudden upon a lively Sermon they would but they will not There needs a strong bent of heart Bad purposes are more easily resolved and performed than good Satan the world and the flesh do not hinder but further them So that good resolutions need to be throughly made 1 Chron. 22. 19. Now set your heart and your soul to seek the Lord your God When the heart is fixed by a persevering durable purpose grace possesses it 3. Let it not be a rash but a serious resolution all difficulties being well weighed In a fit or pang of devotion men will resolve for God but it is soon gone Josh. 24. 19 20. We will serve the Lord for he is our God and Ioshua said Ye cannot serve the Lord for he is
is a great deal of profit for God looks to the affection and of all affections to the delight 4. When this delight is not set upon priviledges but upon grace and obedience this is more acceptable to God I delight in thy ways When we set upon obedience it 's a sign we mind Gods interest more than our own comfort that 's our own interest but subjection to God and holiness that 's for his glory therefore when the heart is set upon obedience then he will give in supplies of grace USE Oh that we could say so that we take joy and pleasure in the way of his Commandments Thou hast given me delight in thy ways give me strength to keep them To corrupt nature the ways of God are burdensome but to his children the Commandments of God are not grievous we shall not then want influences of grace SERMON XL. PSALM CXIX 36. Incline my heart unto thy testimonies and not to covetousness IN the former Verses David had asked understanding and direction to know the Lord's will now he asketh an inclination of heart to do the Lord's will The understanding needs not only to be enlightned but the will to be moved and changed Man's heart is of its own accord averse from God and holiness even then when the wit is most refined and the understanding is stock'd and stor'd with high notions about it therefore David doth not only say Give me understanding but incline my heart We can be worldly of our selves but we cannot be holy and heavenly of our selves that must be asked of him who is the Father of lights from whom cometh down every good and perfect gift They that plead for the power of Nature shut out the use of prayer for if by nature we could determine our selves to that which is good there would be no need of grace and if there be no need of grace there 's no use of prayer But Austin hath said well Natura verâ confessione non falsâ defensione opus habet We need rather to confess our weakness than defend our strength Thus doth David and so will every broken-hearted Christian that hath had an experience of the inclinations of his own soul he will come to God and say Incline my heart unto thy testimonies and not to covetousness In which words there is something implied and something exprest That which is implied is a Confession that which is exprest is a Supplication That which he confesseth is the natural inclination of his heart to Worldly things and by consequence to all evil for every sin receiveth life and strength from Worldly inclinations That which he begs is that the full bent and consent of his heart may carry him out to God's testimonies Or briefly here is 1. The thing asked Incline my heart 2. The Object of this inclination exprest positively unto thy testimonies Negatively and not unto covetousness Here is the object to which and the object from which To which Incline me to thy testimonies and suffer me not to decline to Worldly objects exprest here by the lust which is most conversant about them Covetousness Let me explain them more fully Incline my heart The word implies 1. Our natural obstinacy and disobedience to God's Law for if the heart of man were naturally prone and of its own accord ready to obedience it were in vain said to God Incline my heart I but till God bend us the other way we lye averse and aukward from his Commandments As God is said here to incline us so Iohn 6. 44. he is said to draw us There is a corrupt will which hangs back and desires any thing rather than that which is right we need to be drawn and bent again like a crooked stick the other way 2. It implies Gods gracious and powerful act upon the soul whereby the heart is fixed and set to that which is good when there 's a proneness another way this is the fruit of effectual grace Now let us see when the heart is enclined and how this is brought to pass 1. When is the heart said to be inclined I answer when the habitual bent of our affections iâ—… more to holiness than to worldly things for the power of sin stands in the love of it and so doth our aptness for grace in the love of it or in the bent of the will the strength of desire and affections by which we are carryed out after it Amor mens est pondus meum eo feror quocunque ferâ—…r Our love is the weight that is upon our souls Nothing can be done well that is not done sweetly Then are we inclined when our affections have a proneness and propension to that which is good New these affections must be more to holiness than to Worldly things for by the prevalency is Grace determined if the preponderating part of the soul be for God It is not an equal poyse we are always standing between two parties there 's God and the World There 's a sensitive good drawing one way and there 's a spiritual good draws us another way Now grace prevails when the scales are cast on grace's side I say it is the habitual bent not for a pang the heart must be set to seek the Lord 1 Chron. 22. 19. Now set your heart and your soul to seek the Lord your God and the course of our endeavours the strength and stream of our souls runs out this way then is the heart said to be inclined to Gods testimonies 2. How is it brought to pass or how doth God thus reduce and frame our hearts to the obedience of his will There are two ways which God useth by the word and by his spirit by perswasion and by power they shall be taught of God and they are drawn of God Joh. 6 44. The Lord will allure Iapheâ—…h so he works by perswasion Gen. 9. 27. and then by Power Ezek. 36 26 27. I will cause you to walk in my wâ—…ys c. God tempers an irresistible strength and sweetness together fortiter pro te Domine sâ—…aviter pro me He worketh as a God therefore he works strongly and invincibly but he perswades men as men therefore he propounds reasons and arguments goes to work by way of perswasion Strongly according to his own nature Sweetly according to mans By perswasions accompanied by the secret efficacy of his own grace First He gives weighty reasons he casts in weight after weight till the scales be turned then he makes all effectual by his spirit Morally he works because God will preserve mans nature and the principles thereof therefore he doth not work by violence but by a sweet inclination alluring and speaking comfortably unto us Hos. 11. 4. I drew them with cords of a man with bands of love God knows all the wards of mans heart and what kind of keys will fit the lock therefore he suits such arguments as may work upon us and take us in our month and then really and prevailingly
necessity of divine grace but when this proud doctrine found little countenance he called Nature by the name of Grace and when that deceit was discovered he acknowledged no other grace but outward instruction or the benefit of external revelation that a man might by the word of God know and be put in mind of his duty Being yet driven further he acknowledged the grace of pardon and before a man could do any thing acceptably there was a necessity of the remission of sin and then he might obey God perfectly But that not sufficing he acknowledged another grace the Example of Christ which doth both secure our rule and encourage our practice and so made the grace of Christ to consist not in the secret efficacy of his Spirit but only in the example of Christ. But being driven further to acknowledg the same internal grace I mean his followers they made it to consist in some illumination of the understanding or some moral perswasion by probable argument to excite the will and this not absolutely necessary but only for facilitation as a horse to a journey which otherwise a man might go on foot I but the law was impossible through our flesh Rom. 8. 3. But all this is short of that divine grace that is necessary Now there are others grant the secret influences of God's grace but make the will of man to be a co-ordinate cause with God namely that God doth propound the object hold forth inducing considerations give some remote power and assistance but still there 's an indifferency in the will of man to accept and refuse as liketh him best Besides all this there is a prevailing efficacy or a real influence from the Spirit of God on the will whereby it is moved infallibly and certainly to close with those things which God propounds unto him God worketh efficaciously and determinately not leaving it to the liberty of man's will to chuse or refuse it but man is determined inclined and actually poised by the grace of God to that which is good USE 2. To press you to lay to heart these things 1. Be sensible of the strength and sway of thy affections to temporal objects there the work begins And till we have a sight of the disease we are not careful after a remedy David though regenerate took notice of some worldly tendencies in his heart and if we observe our hearts we shall find so Paul groaned under the reliques of the flesh and so should we under our bondage by sin And then 2. bewail it to the Lord I am as a bullock unaccustomed to the yoke Jer. 31. 14. to bewail this stiffness of heart and the treachery of sin whereby we are inchanted wholly bent to that which is evil And 3. observe the abating of this strength of affection and weaning of thy soul from such desires for then the work of grace goes on when we begin to savour other things and have inclinations of soul towards that which is heavenly and spiritual They that are after the flesh do mind the things of the flesh and they that are after the spirit the things of the spirit And then 4. to press you to perpetual watchfulness over your own hearts that you do not return to your old bent and biass again for certainly thus they will do if we do not keep a severe hand over them and be lifting up our affections to things that are above where God is and Christ at the right hand of God SERMON XLI PSAL. CXIX 36. And not unto covetousness DOCTRINE 2. THAT covetousness or an inordinate desire of worldly things is the great lett or hindrance of complying with Gods testimonies By way of proof I need to produce but that Scripture 1 John 5. 3 4. For this is the love of God that we keep his commandments and his commandments are not grievous For whatsoever is born of God overcometh the world The reason implies that if we had a greater conquest over worldly affections it would not be so grievous to us to keep Gods Commandments For the Apostles argument is built upon this supposition that God's commands are only burdensome to them that lye under the power of carnal affections All the difficulty in obedience cometh from our temptations to the contrary Now all or most temptations from Satan and our own flesh have their strength from the World and its suitableness to our affections Master your love to the World and temptations lose their strength To make this more clear let us see 1. What is covetousness 2. How it hindreth from complying with Gods testimonies First What is covetousness I shall give the nature the causes the discoveries of it First The nature of it It is an inordinate desire of having more wealth than the Lord alloweth in the fair course of his Providence and a delight in worldly things as our chiefest good 1. There is an unsatisfied desire of having more We may desire temporal good things for necessity and service We carry about earthly tabernacles that must be supported with earthly things and therefore God alloweth us to seek them in a moderate way But now when these desires grow vehement and impatient of check and by an immodest importunity are still craveing for more it is an evil disease and it must be looked unto in time or it will prove baneful to the soul. There is a vital heat necessary to our preservation and there are unnatural praedatorious heats which argue a distemper See how this desire is exprest in Scripture 1 Tim. 6. 10. He that will be rich falls into temptation and a snare c. He doth not say he that is rich but he that will be rich he that hath fixed that as his scope and makes that his business For the will is known by fixedness of intention and earnestness of prosecution he that makes it his work to grow great in the world So Prov. 15. 27. He that is greedy of gain troubles his own house Desires are the vigorous motions of the will when they are eager impatient and immoderate then they discover this evil inclination of soul. So Eccles. 5. 10. He that loveth silver shall not be satisfied with silver nor he that loveth abundance with encrease This is also vanity There is a spiritual Dropsie when our desires grow the more the more we receive and enjoy as fire by the addition of new fuel grows more fierce the more the flame increaseth The contrary to this is exprest by Agur and should be the temper of every gracious heart Prov. 30. 8. Give me neither poverty nor riches feed me with food convenient for me As to worldly things we should be indifferent and refer our selves to the fair allowance of God's Providence that he might carve out our portion and do by us according to his own pleasure 2. Not only this greedy thirst discovereth covetousness but a complacency delight and acquiescency of soul in worldly enjoyments So Christ Jesus in his Parable
some great one So that there is no sin be it never so foul but covetousness will make it plausible and reconcile it to the consciences of men 2. As it doth dispose and incline the soul to all evil so it incapacitates us for God's service both in our general and particular calling In our general calling it makes us incapable of serving God why it destroys the principle of obedience is contrary to the matter of obedience it slights the rewards of obedience 1. It destroys the Principle of obedience which is the love of God This is that which constrains us which carrieth us out with life and sweetness in God's service Now 1 Joh. 2. 5. If any man love the world the love of the father is not in him It destroys the principle that should act us in obedience 2. It is contrary to the matter of obedience which are the commands of God The command of God and Mammon are contrary Mat. 6. 24. What are his commands God saith Pity the afflicted relieve the miserable venture all for a good conscience seek heaven in the first place seek it with your choicest affection your earnest diligence What saith Mammon Be sparing of your substance follow the World as hard as you can stick at nothing lye steal swear forswear comply with the lusts of men then you shall be rich Well now you see he that is rul'd by Mammon or sway'd by the inordinate love of worldly good can never serve God he is enslav'd to another Master he loves Wealth above all he trusts it more than God's Providence he serves it more than God himself Though his tongue dares not say that the earth is better than heaven that the things of this life are better than the favour of God yet his life saith it for more of his heart and care runs out upon these matters In short it unfits you not only for one duty but for all duties required of us God's Laws you know require respect to God your neighbour and to your selves Now he that is a slave to Mammon overcome by the love of Worldly things denies that which is due to God his trust his love his choice affection He denies what is necessary for his neighbour And he denies what is comfortable for himself He is unthankful to God unmerciful to his neighbour and cruel to himself 3. He slights the encouragements of Obedience which are the rewards of God as it weakens our future hopes and depresseth the heart from looking after Spiritual and Heavenly things They despise their birth-right for a mess of Pottage And when they are invited to the Wedding the choice things God hath provided for us in the Gospel they prefer their Farm Oxen Merchandize before it As it unfits us for the duty of our general so for our particular callings and relations The love of the world will make him altogether unfit for Magistracy Ministry the Master of a family or any such relation In Magistracy who are the men that are qualified for that office Exod. 18. 22. Such as fear God men of truth hating covetousness Let covetousness possess the heart a little and it will make a man act unworthily timorously with a base heart Nay for a piece of bread will that man transgress Take a Minister and what a poor meal-mouth'd Minister will he make if his heart be carried out with love to worldly things therefore it is the qualification of his person 1 Tim. 3. 3. Not greedy of filthy lucre Let a Minister be greedy of gain it makes him sordid low spirited flattering and dawbing to curry favour with men more intent upon his gain and profit than the saving of Souls So for his work 1 Pet. 5. 2. Feed the flock of God which is among you not for filthy lucre but of a ready mind What a low flat Ministry will that be that is inspired with no other aim and impulsion but the sense of his own profit If that be his great inducement to undertake that calling and his great encouragement in discharging the duty of that calling how will men strain themselves to please men especially great ones and writh themselves into all postures and shapes that they may sooth the humours and lusts of others he will curse where God hath blessed if he be such as Balaam who loved the wages of unrighteousness It is a powerful imperious lust saith God Will you pollute me for handfuls of barly and pieces of bread to slay the souls that should not die and to save the souls alive that should not live Then you shall have them declaiming against the good hardning the evil complying with the fashions of the world So in other callings if a man be called to be a Master of a family Prov. 15. 27. He that is greedy of gain troubleth his own house What a trouble and burden will this man be to his servants and all about him and how little will he glorifie God in that relation Nay in all other stations this will make him an oppressing Landlord a false Tradesman an ill neighbour And therefore it is the very pest and bane of humane Societies Thus you see how it unfits us for the service of God both in our general and particular calling The 3. Reason it hinders the receiving of good and those means of Reformation that should make us better It fills us with prejudice against whatever shall be spoken for God and for the concernments of another world Luk. 16. 14. And the Pharisees also who were covetous heard all these things and derided him Come with any strict and holy Doctrine that shall carry out men to the interest of another life and they will make a scoff at it If the Word stir us a little and make us anxious and thoughtful about our eternal condition the thorns which are the cares of this world choak the good seed Mat. 13. it stifles our conviction while it distracts our head with cares and puts us out of all thought about things to come If a man begins to do some outward thing it makes him soon weary of Religion and attendance upon the duties thereof Amos 8. 5. When will the Sabbath be gone that we may set forth wheat They think all lost that is bestowed upon God As Seneca said of the Iews they were a foolish people they lost the full seventh of their lives because of the Sabbath So they think all Sabbath-time lost Nay it distracts in duty Ezek. 33. 31. With their mouth they shew much love but their heart goeth after their covetousness It interlines our prayers and the world will still be creeping in and when we are offering incense to God we shall be mingling sulphur and brimstone of worldly thoughts with it our minds will be taken up with worldly projects and then it perverts the good we do as they followed Christ for the loaves Ioh. 6. It turneth Religion into Venale Artificium a trade to live by If they do good things
a greater portion of worldly things and that sets you upon carking and if you have not this you cannot see how you and yours can be provided for Cure this how by Gods Promises 1 Pet. 5. 7. Cast all your care upon him for he careth for you Cannot you trust God upon security of a Promise Cannot you go on in well doing when the Lord hath said I will never leave thee nor forsake thee Cure it by observing the usual course of Gods Providence God provides for the young Ravens he clothes the Lillies It is Christs argument will he be more kind to a Raven than a child Will he take more care of a flower than of a Son one that is in Covenant with him Cure it by holy maxims and considerations Remember all dependeth upon Gods blessing Luk. 12. 15. Take heed and beware of covetousness How should we do so For a mans life consisteth not in the abundance of the things which he possesseth Alas all is in Gods hand both being and well-being life and estate and all things else God can soon blast abundance and can relieve us in the deepest wants He can give you a sufficiency in your deep poverty 2 Cor. 8. 2. If you should go on carking and caring and feathering your nests God may take you off or set your nests on fire A little serves the turn to bring us to Heaven And when our desires are moderate God will not fail Prov. 16. 8. Better is a little with righteousness than great revenues without right 2. For discontent with your portion that you may not always be craving more meditate upon the baseness and vanity of worldly things They do but deceive us with a vain shew they cannot give us any true joy of heart or peace of Conscience or security against future evil they cannot give you health of body nor add one cubit to your stature nor one day to your lives now should we disquiet our selves for a vain shew shall there be such toil in getting such fear of losing when they are of no more use to us in the hour of death When you need strength and comfort most all these things will leave you shiftless helpless if they continue with you so long Nay reason thus the more estate the more danger the greater charge lyeth upon you Larger gates do but open to larger cares There is more duty more danger more snares more temptations When you have more you will be more difficultly saved It is a truth pronounced by the Lord of Truth That it is a hard matter for a rich man to enter into the Kingdom of Heaven It will be more hard to keep the flesh in order to guide our spirits aright in the ways of God If you must needs be coveting labouring and carking you are called to better things Ioh. 6. 27. Labour not for the meat which perisheth but for the meat which endureth unto everlasting life Covet the best gifts 1 Cor. 12. 31. Be as passionate for grace as others are for the world If once you were acquainted with these better things it would be so with you you would never leave the fair and fresh pastures of grace for the barren heath of the world If you did once tast the sweet of Heavenly things then let dogs scramble for bones and scraps you have hidden Manna to feed upon the sense of Gods love to look after hopes of everlasting glory wherewith to solace your souls If once you did tast of these everlasting riches you would do so 1 Tim. 6. 10 11. There are many that through the love of mony have erred from the faith and pierced themselves through with many sorrows But thou O man of God flee these things and follow after righteousness godliness faith love patience meekness Let the men of the world whose portion and happiness lyeth here scramble for these things but you that profess your selves Children of God follow after all the gifts and graces of the Spirit let that be your holy covetousness to increase in these things SERMON XLII PSAL. CXIX Vers. 37. Turn thou away mine Eyes from beholding Vanity and quicken thou me in thy way DAvid still continueth his requests to God for Grace and intituleth him to the whole Work He had prayed before that God would incline his Heart Now that he would Turn away his Eyes from beholding worldly Vanities In this Prayer there are two Branches the one concerneth Mortification the other Vivification 1. Turn away Then Quicken c. The first request is for the removing the Impediments of obedience the other for Addition of new degrees of Grace These two are fitly joyned for they have a natural Influence upon one another unless we turn away our Eyes from Vanity we shall soon contract a deadness of Heart Nothing causeth it so much as an inordinate liberty in carnal Vanities when our affections are alive to other things they are dead to God therefore the less we let loose our Hearts to these things the more lively and Chearful in the work of Obedience On the other side the more the Vigour of Grace is renewed and the Habits of it quickned into actual exercise the more is Sin mortified and Subdued Sin dieth and our Senses are restored to their proper use These two requests are fitly joyned Let us consider them asunder 1. Turn away mine Eyes from beholding Vanity There observe 1. The Object Vanity 2. The Faculty mine Eyes 3. The Act of Grace desired The removing of this Faculty from this Object 1. The Object Vanity Thereby is meant carnal and worldly Things worldly Pleasures worldly Honour worldly Profits all these are called Vanity because they have no solid happiness in them and do so easily fade and Perish Thus 't is said Prov. 31. 30. Favour is deceitful and Beauty is Vain The same is true of any other Transporting Object Vanity of Vanities all is Vanity Eccle. 1. 2. and Iob. 15. 31. Let not him that is deceived trust in Vanity for Vanity shall be his recompence Rom. 8. 20. The Creature is made Vanity By vanity there is understood the vain things of the World which do so often deceive us as to the happiness they promise 2. The Faculty is mentioned the Eye t is Imployed and commanded by the Heart But this inkindleth new Flames there and as it is set a work by it so it sets the Heart a work again It is the Instrument of increasing Sin in us 3. The act Turn away Our evil delight is too apt to fix it and become a Snare to us till God cureth both Heart and Sense by Grace He prayeth not from beholding it altogether but from beholding as a Snare Doct. It concerneth those that would walk with God to have their Eyes turned away from worldly things I shall give you the meaning in these Propositions 1. He that would be quickned carried out with Life and Vigour in the ways of God must first be Mortified dye unto Sin The
Apostle there speaks of the fruit of Christs death being dead unto Sin before he can live to God 1. Peter 2. 24. David first maketh it his Request Turn away mine Eyes then Quicken Many would fain live with Christ but first they must learn to dye unto Sin 'T is impossible for Sin and Grace to live in the same Subject 2. One great means of Mortification is guarding the Senses Eyes and Ears and Tast and Touch that they may not betray the Heart I put it so general because the man of God that is so solicitous about his Eyes would not be careless of his Ears and other Senses We must watch on all sides when an assault is made on all sides if one Gate open it is as good as all were The Senses are the Cinque-Ports by which Sin is let out and taken in The Ingress and Egress of Sin is by the Senses and much of our danger lyeth there partly because there are so many Objects that suit with our Distempers that do by them insinuate themselves into the Soul and therefore things long since seemingly dead will soon revive again and recover Life and strength There is no means to keep the Heart unless we keep the Eye and Partly because in every Creature Satan hath lay'd a Snare for us to steal away our hearts and affections from God Partly because the senses are so ready to receive these objects from without to wound the heart for they are as the Heart is if the heart be Poisoned with Sin and become a Servant to it so are the Senses of our Bodies weapons of unrighteousness Rom. 6. 13. Objects have an impression upon them answerable to the Temper and the affections of the Soul and what it desireth they pitch upon and therefore if we let the Senses wander the Heart will take fire presently and if 〈◊〉 do not stop evil at the beginning but let it alone to take Head we cannot stop it wâ—…n we would nor repress the Motions of it from flying abroad 3. Above all Senses the Eye must be guarded 1. Because it is the noblest Sense given us for high uses There is not only a natural use to inform us of things profitable and hurtful for the outward man but a spiritual use to set before us those objects that may stir us and raise our minds to Heavenly thoughts and Meditations For by beholding the perfection of the Creatures we may admire the more eminent perfection of him that made them Psal. 19. 1. The Heavens declare the glory of God and the Firmament sheweth his handy Work Psal. 8 3. And when I consider thy Heavens the work of thy Finâ—…s The Moon and the Stars which thou hast ordained David when he walked abroad in a Moon shining night he admires the glory of the Moon and Stars the Moon and Stars are mentioned because it was a night meditation his Heart was set a work by his Eyes Rom. 1. 20. 20. For the invisible things of him from the Creation of the World are clearly seen being understood by the things that are made even his Eternal power and God-Head c. The perfection of the Creatures are to draw us to God and their Imperfections and defects to drive us from themselves The Eye as ti 's used will either be a help or a Snare either it will let in the sparks of Temptation or inkindle the fire of true Devotion These are the Windows which God hath placed in the top of the Building that man from thence may Contemplate Gods works and take a Prospect of Heaven the place of our eternal residence Os homini Sublime dedit God made man with an erect Countenance not groveling on the Earth but looking up to Heaven and viewing the glorious Mansions above 2. Because they have a great influence upon the Heart either as to good or evil but chiefly to Evil. In this corrupt state of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By looking we come to liking and are brought inordinately to affect what we do behold Numb 15. 39. That ye seek not after your own heart and your own Eyes after which ye use to go a Whoring Iob 31. 7. If my step hath turned out of the way and my Heart walked after mine Eyes These are the Spies of the Heart Brokers to bring it and the Temptation together the Eye seeth and then by gazing the Heart lusteth and the Body acteth the transgression 'T is more dangerous to see Evil than to hear it the impression is greater the relation of any thing doth not affect us so much as the Sight of it Those that hear of the fury of wars and fireing of Houses Ravishing of Virgins Killing and wounding of men and the like cannot have so deep a sense of those things as they that see it The sight of Heaven works more than the report of it as in Paul when he had a sight of these things was in an Extasi The Look doth immediately work on the heart Well then it is dangerous to fix the Eye on inticing Objects for it exciteth more than hearsay 3. The eye must be looked to because it hath been the Window by which Satan hath crept in and all manner of Poyson conveyed to the Soul I shall prove it 1. Doctrinally 2. Historically 1. I shall give you Doctrinal assertions The eye hath been the in-let of all Sin as uncleanness 2 Pet. 14. Having eyes full of Adultery and that cannot cease from Sin beguiling unstable Souls c. In the Original 't is Eyes full of the Adulteress and the Eye inkindles impure flames in the Heart Prov. 6. 25. Lust not after her Beauty in thy heart neither let her take thee with her Eye-lids Gazing on the beauty of Women inkindleth foul flames within the Breast and we feel strange transports of Soul when we give way to it The evil heart is in its Element when t is thus Then coveteousness gets into the heart by the eye 1 Ioh. 2. 15. Love not the world neither the things that are in the world if any man love the World the love of the Father is not in him And therefore the Apostle when he maketh a Division of Sin he saith for all that is in the World the lust of the Flesh the lust of the Eyes and the Pride of Life is not of the Father but is of the World Because the mind is so secretly inchanted with the Love of those things it beholds and are represented to it by the external Senses And Eccle. 4. 8. There is no end of all his Labour neither is his Eye satisfied with Riches that insatiable thirst is inkindled in the Soul by beholding the Splendour of outward things it is born and bred and fed by it and the Heart is secretly inchanted with a love to it and therefore we must have more of it Again Drunkenness Prov. 23. 31. Look not thou upon the Wine when it is Red when it giveth its Colour in the Cup when it moveth
the Lord is the beginning of Wisdom the first in point of Order and it is the first thing when we begin to be wise to think of God to have awful thoughts of God it is a chief point of Wisdom the great thing that makes us wise to Salvation And it is added as an Argument of Prayer 1. Nehe. 11. O Lord let thine Ear be attentive to the Prayer of thy Servants who desire to fear thy Name The more any is given to the fear of God the more assurance they have of Gods Love and readiness to hear them at the throne of Grace The point is this Doct. That man is indeed Gods servant who is devoted to his fear There may be weaknesses and failings but for the main he is sway'd by the fear of God 1. What it is to fear God 2. Why this is a sure note of Gods servant because it removes all the lets of Obedience First what it is to fear God There is a servile and a filial fear A fear of Wrath which the worst may have Iames 2. 19. The Devils believe and tremble And a fear of offending which the best must have Prov. 28. 14. Blessed is he that feareth alway a reverend disposition of Heart towards God as our Soveraign Lord and Master yea as our Father in Jesus Christ. For the First of these 1. A fear of Wrath. Every fear of Wrath is not sinful it is a duty rather than a sin all Gods children are bound to have a tender sense of Gods wrath or displeasure against sin to make them awful and serious in the Spiritual Life as in Heb. 12. 27. Let us serve God with reverence and Godly fear Mark upon that account and consideration as He is a consuming fire that should have an influence upon our Godly fear And Mat. 10. 28. Fear not them that can but kill the Body but rather fear him which is able to destroy both Body and Soul in Hell The words do not only contain a description of the Person who ought to be feared but the ground and reason why he is to be feared and therefore it is not simply the fear of wrath that is sinful but it is the Servility and Slavishness of it Now what is the Servility and Slavishness of the fear of Wrath partly when our own smart and terror is feared more than the displeasing of God and they have a mind to sin but are affraid of Hell and it is fear accompanied with hatred Servil fear though it keep us from some sins as a Wolf may be scared from the Prey yet keeps its devouring Nature It is accompanied with hatred of God all that fear God they hate him and indeed they could wish there were no God none to call them to account they could wish he were not so Just and Holy as he is and so here lies the evil of it not so much as fear of Wrath for that is a Grace rightly conversant about its Object but as it tends to this hatred of God and partly too Servility lies in this as it makes us shy of God and run away from him rather than draw near to him as Adam ran into the Bushes to hide himself Holy fear is an awe of God upon the Soul but that keeps us in a holy Communion with him I will put my fear into their hearts and they shall not depart from me but that fear which makes us flye from God is slavish and partly as it hath torment and perplexity in it and so hindreth us in Gods service Fear hath Torment in it The fear of Wrath that is a Duty but Slavish Fear is such a fear of wrath which makes us hate God and shun his presence and afraid more of wronging our selves than wronging of God and such a fear that hath torment and perplexity in it that cannot serve God so chearfully 2. There is a filial fear a fear of Reverence This fear of God was in Christ as Mediator Isa. 11. 1. 2. Among other Graces there reckoned up which do belong to Iehovah the Branch to Christ Jesus this is one The fear of the Lord. Christ as Man had a reverend affection to his Father whom he served and this fear it continueth to all Eternity in the blessed Spirits that are in Heaven The Saints and Angels have this kind of fear a dread of the holy God and a reverent and awful respect to his Majesty It is an essential respect which passeth between the Creature and the Creator and can never be abolished Now this fear of Reverence consisteth in a high esteem of God of his Majesty Glory Power and in the sense and continual thoughts of his presence And then a loathness to sin against God or to offend in his sight to do any thing that is unseemly when God is a looker on What! can a man sin freely that lives in the sight of the holy God when he hath a deep sense of his Excellency imprinted in his heart This is that fear which is the note of Gods Servants Secondly This must needs be the note of Gods Servants because it is the great Principle that both hindreth us from sin and quickneth us to duty The fear of God is one of the radical and essential Graces which belongeth to a Christian. It is a mighty restraint from Sin The Beasts were made to serve men and how are they held in Subjection and Obedience to man The dread of you saith God shall be upon every Beast of the Earth Gen. 3. So we are made for the Service of God Now how are we kept in Subjection to God When the fear of God is upon our heart that will not suffer us freely to do any thing that is displeasing to God Exod. 20. 20. God is come to prove you that his fear may be before your faces that you sin not It is a great remedy against all Temptation of Gain and worldly Profit and temporal Convenience Look as that man that had a fear of the King upon his heart 2 Sam. 18. 12. Why didst thou not smite him to the ground saith Ioab and the man answered though I should receive a thousand Shekels yet would I not put forth mine hand against the Kings Son Just such a fear hath a child of God of his Heavenly King No though I should have never so much offered me to tempt me from my Duty No I dare not the Lord hath charged me to the contrary Or as when the Recabites were tempted to drink Wine Pots were brought before them to inflame their Appetite No we dare not These passages express the workings of heart in one that fears God though temptation be present and never so much convenience thereby yet how can they do this Wickedness and sin against God Use. It informeth us who are Gods Servants Those that have most of this fear of God planted in their hearts Nehemiah 7. 2. He was a faithful man and feared God above many And then that they express
2. In loving fearing praising serving God the noblest Faculties are exercised in the noblest and most regular way of Operation The Soul is in the right temper and constitution they are the highest Actions of the highest Faculties elevated by the highest Principles about the highest Objects The Objects are God Christ Heaven the great things of Eternity The Principles are the Love and Fear of God the Faculties Understanding and Will not Sensitive Appetite these exercised in thinking of God and chusing of God II. The second part of the Demonstration is That there is liberty given to walk in that way Ever since Adam's Fall every Man is a spiritual Slave under the Dominion and Power of Sin and Satan and the Curse of the Law but now where the Spirit of the Lord is there is liberty 2 Cor. 3. 17. true Christian Liberty or a power given us to walk familiarly with God and chearfully and comfortably in his Service By Grace a Man is freed 1. From the yoke of oppressing Fears And 2. The Tyranny of commanding Lusts. 1. We are freed from the Bondage of Sin Rom. 8. 2. The law of the spirit of life which is in Christ Iesus hath made us free from the law of sin and death John 8. 36. If the Son therefore shall make ye free ye shall be free indeed There is a Liberty in that which is good Psal. 119. 32. I will run the way of thy commandments when thou shalt enlarge my heart 2. We are freed from those Doubts and Fears and Terrors which accompanied the state of Sin Iob 36. 8. If they be bound in fetters and be holden in the cords of afflictions Job 13. 27. Thou puttest my feet also in the stocks Lam. 3. 7. He hath hedged me about that I cannot get out he hath made my chain heavy so that the meaning is I shall walk at liberty be chearful and enlarged in heart for I seek thy Precepts III. There is Liberty in that walking It is the fruit of strictness There is a twofold Liberty 1. Outward Deliverances out of Straits and Afflictions Psal. 118. 5. I called upon the Lord in distress the Lord answered me and set me in a large place And Psal. 18. 19. He brought me forth also into a large place he delivered me because he delighted in me So Psal. 4. 1. Thou hast inlarged me when I was in distress Affliction is compared to a Prison where the poor afflicted Creature is as it were confined committed by God and must not break Prison come out by the Window but the Door When we are let out by God upon submission and supplication urging the Satisfaction of Christ as we are sent thither by God's Authority so we come out by God's Love Now God doth this for those that obey him as all those Places manifest 2. Inward Confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostom on the Text An holy Life is the ground of Liberty and holy boldness 1 John 3. 9. If our hearts condemn us not then have we liberty towards God We have delight and pleasure and contentment Till we defile Conscience we have a great deal of boldness and courage against opposition yea a boldness to go to God himself who otherwise is a consuming Fire Use 1. Is to take off that prejudice that we have against the Ways of God as if they were strait and hard and not to be endured Oh no all Gods ways are for our good Deut. 6. 24. The Lord commanded us to do all these statutes to fear the Lord our God for our good always And the Duties that he requireth of us are honourable and comfortable we never walk more at large than when we have a Conscience of them Man acteth like himself when he is holy just temperate sober humble Grace puts all things in the right frame and posture again it puts Reason in Dominion and maketh us Kings in governing our own Hearts and this breedeth sweetness and peace Pax est tranquillitas ordinis when all things keep their place then is there peace As when the Humors of the Body are in order and the Spirits move tuneably there is a chearfulness ensueth so the fruit of Righteousness is Peace and Joy in the Holy Ghost If a Man had no Rule to guide him and God had left him without a Law yet if he were well in his wits he would prefer the Duties which he hath enjoyned before Liberty and of his own accord chuse to live according to such an Institution there is such a sutableness in all those things to the Reasonable Nature What do Men aim at Pleasure Honour or Profit For Pleasure Prov. 3. 17. Her ways are ways of pleasantness and all her paths are peace None have such a sweet life as they that live vertuously and as God hath commanded All the Sensualists in the world have not such a dainty Dish to feed on as they that have a good Conscience they have a continual Feast that never cloyeth You never come away from your Sports with such a merry heart as they come away from the Throne of Grace If Men would consider their Experiences after the discharge of their Duties and when stragling to carnal delights after saddest Duties there is a serenity in the Conscience Who ever repented of his Repentance 1 Sam. 1. 18. Hannah went her way and did eat and drink and her spirit was no more sad Prayer giveth ease but sensual Pleasures leave remorse and a sting If you count Liberty to consist in hunting after Honours and great Places can there be a greater Honour than to serve God Who hath the better Service he that attendeth on the uncertain will of Men yea of the greatest Princes or he that waiteth on the Lord Your Work is more Noble Prov. 12. 26. The righteous is more excellent than his neighbour What an unprofitable drudgery is the Service of the greatest Prince in the World in comparison of the Work of a poor Christian that liveth in Communion with God We serve a greater Prince and on surer terms Then for Profit Where is there more gain as to our Vails and Wages than in God's service Well then he that liveth holily hath much the sweeter and happier life than they that serve Covetousness Ambition or any other Lust. Certainly this should perswade us to put our neck under Christs yoke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 11. 29. His yoke is easie and his burden is light If it be grievous it is to the Flesh and we have no reason to indulge the Flesh Rom. 8. 7. The carnal mind is enmity against God for it is not subject to the Law of God neither indeed can it be The Command to an unfound Conscience is as a light Burden laid on a sore Back Men that are soaked in Pleasures are incompetent Judges of the sweetness of the Heavenly Life On the other side What a miserable Servitude is there in Sin how disabled for their great End for which
Fear is stirring before Shame as a Man sick of a loathsom painful Disease is more and first affected with the Pain than with the Nastiness and Filthiness and Putrefaction that accompanieth the Disease so here in Religion as the case is hopeful when ashamed of Sin so dangerous when ashamed of a strict holy course A Man may be willing to do that which he dares not do for Fear but Shame extinguisheth the willingness it self In short To be afraid respects our Interest to be ashamed respects the Cause the Gospel it self Secondly I shall speak of them distinctly and so 1. Shew why we should not be afraid to own the Testimonies and Ways of God before any sort of People in the World 1. Because Holy Boldness in Confession is an especial Gift of God David asketh it here Take not the word of truth utterly out of my mouth and promiseth That if God would give him this Gift the Splendor of Worldly Greatness should not dazzle his Eyes and he would behave himself as one armed against all terrors of Men or gotten above the Hopes and Fears of the present World And indeed it argueth some good degree of profiting in the Word of God when it is so with us Fearlesness of Men in God's Cause is an excellent Grace which God hath promised to his choice Servants To Christ Isa. 50. 7. For the Lord God will help me therefore shall I not be confounded Therefore have I set my face like a flint and I know that I shall not be ashamed I shall not be confounded for God is at my right hand To Ieremiah whom God set up as a brazen wall against all oppositions Jer. 1. 18. and to Ezekiel chap. 3. 8. Behold I have made thy face strong against their faces and thy forehead strong against their foreheads So to the Disciples Mat. 10. 19 20. They shall bring you before rulers and governours but take no thought how or what ye shall speak for it shall be given you in the same hour what ye shall speak None have the gift of Boldness but those to whom God gives it If left to our selves we shall faulter as Peter did at the Damsels Question but God will assist the resolved Heart by his Spirit and assist him in that very hour when the Tryal cometh and then we need not be afraid before whomsoever we come we need not be anxious The Servants of God beg this Gift Acts 4. 29. Grant unto thy servants that with all boldness we may speak thy word when the World rageth against them 2. Though it be an especial Gift of God yet the Duty is contained in our first Dedication and Resignation of our selves to Christ when we professed our selves to be dead to every worldly Interest and promised to own him and his Ways whatever it cost us Luke 14. 26. If any man come to me and hate not his father and mother and wife and children and brethren and sisters yea and his own life also he cannot be my disciple Ver. 33. So likewise whosoever he be of you that forsaketh not all he hath he cannot be my disciple Therefore this should not be retracted but verified in our whole course for that sheweth this Dedication was found Heb. 3. 6. Whose house are we if we hold fast the confidence and the rejoycing of the hope firm unto the end Ver. 14. For we are made partakers of Christ if we hold the beginning of our confidence steadfast unto the end And therefore we should be ready to render a reason of the hope which is in us to every one that asketh us with meekness and fear 1 Pet. 3. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Account of our Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ready to confess Christ in Persecutions and Dangers it is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 21. 13. I am ready not onely to be bound but to die at Ierusalem for the Name of the Lord Iesus the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preparation of the gospel of peace Ephes. 6. 15. A prepared resolved Heart to encounter all difficulties for the Gospels sake so satisfied with the Truth and Hopes thereof 3. This Duty is confirmed in us by many Christian Graces as Faith Love to God Fear of God a deep sense of the World to come We are afraid to own God and his Ways because we have not such an high opinion of God as we should have but too great a love to our selves therefore Faith Fear and Love is necessary to confirm and strengthen this Resolution in us and also the lively Hope of Blessedness to come 1. Faith informeth us of the Truth Goodness Power and Excellency of God the worth of his Favour and the terror of his Wrath that the Displeasure of God is much worse than the Frowns of Men When we think of an higher Lord why should we be afraid of a Man that shall die and the Son of Man that is as Grass If a Great Man stand by we are not afraid of an Underling If the King of Kings be with us whom should we fear Heb. 11. 27. By faith Moses feared not the wrath of the king meaning Pharaoh Why For he endured as seeing him who is invisible An Heathen could say Regum timendorum in proprios greges reges in ipsos Imperium est Iovis A Believer should much more oppose God's Heavenly Majesty to their Earthly Dignity Their Power is great and to be reverenced next to God but God's is greater We serve a King whose power is everlasting and whose kingdom is to all generations 2. Love to God is necessary to confirm and strengthen this Resolution in us for that overcometh all Terrours Rom. 8. 37. Nay in all these things we are more than conquerours through him that loved us And Cant. 8. 6 7. Love is strong as death jealousie is cruel as the grave the coals thereof are coals of fire which hath a most vehement flame Many waters cannot quench love neither can the floods drown it if a man would give all the substance of his house for love it would utterly be contemned There is an unconquerable force in Love it is a Fire cannot be quenched When Christ hath us by the Heart it is much more than when he hath us by the Head They that make a Religion of their Opinions and have a Faith that never went deeper than their Brains and Fancies are soon discouraged but when Christ dwelleth in the heart by faith Ephes. 3. 17. there he resideth as in his strong Citadel and Castle A Christian because he loveth Christ will own him and his Ways and Truth though they be never so much despised in the World A superficial bare Assent to the Gospel may let Christ go but a faith working by love will not 3. The Fear of God or a deep awe and reverence of him when we are more afraid to offend God than to suffer from Man The Apostle when he biddeth us to be
of heart to God The carnal mind is enmity to the Law of God Rom. 8. 7. We manifest our enmity to the Law of God by delays as well as by a downright opposition Neh. 〈◊〉 6. it is said the Work went on speedily why For the People had a mind to the Work Where there is an earnest bent of heart there we cannot linger and dally any longer But men have no love nor affection to God therefore do they delay and keep off from him 4. The love of the World rooted in us the love of present Delights and present Contentments This is so deeply rooted in our Nature that here we stick and are loth to come off kindly to the Work of God In Matth. 22. when they were invited to the marriage Feast of the Kings Son that is to the priviledges of the Gospel what did they plead The â—…arme Oxâ—…n Merchandise and one had married a Wife they were loth to be divorced from their dearest Lusts and to renounce the satisfaction which they had in carnal things that so they may walk with God in a way of strict Obedience II. Let me represent the hainousness of it because we are apt to stroke it with a gentle censure and to speak of this with soft words let us see what this dâ—…lay and putting off God is when he comes with a great deal of importunity and affectionate earnestness inviting us to partake of his Grace 1. 'T is flat disobedience to God You think 't is but putting it off for a while No it is flat disobedience Why God is as peremptory for the time and season as he is for the Duty it self God doth not onely say turn to me but to day even while it is call'd to day harden not your Hearts Heb. 3. 7 8. The Lord deals with us as the Roman Ambassadour dealt with Antiochus when he was shifting and putting off the matter that he might not give a direct answer to the Romans the Ambassadour draws a circle round about him saith he intra hunc let 〈◊〉 have an answer before thou passest from hâ—…nce so God will not onely have an answer but a present answer If he saith to day it is flat disobedience for you to say to morrow He saith now is the time of Salvation we are charged in his name and by his authority to do it now in this instant 2. 'T is Ingratitude and Unthankfulness for Gods Eternal Love Psal. 103. 17. From everlasting to everlasting thy loving kindness is great to them that fear thee From all Eternity God was mindful of us and before the World was With reverence we may speak it ever since he was God he was our God from Eternity to Eternity his loving kindness is great and shall we adjourn and put him off to an odd corner of our lives when he thought he could never soon enough think of us Shall the whole duration of God be taken up by his Love to us and shall we be content to grieve the Spirit of God and trample his Laws under our Feet for all this can you have hearts to abuse such a God and to deal so unkindly with him 3. It is base disingenuity we do not deal with God as we would have God to deal with us If we have any business or errand at the Throne of Grace we would be heard presently and are ready to complain if we have not a quick dispatch Psal. 102. 3. Lord hear me speedily here 's our Language when praying for any relief we stand in need of To day is a season for Mercy but to morrow we make always to be the season for Duty We would have God to tarry our sinful leisure till the heat of our Lusts be spent and fervors of Youth be abated yet we will not tarry his holy leisure We are bound but the Lord is hee whether he will answer us or no yet we murmur if God come not in at our beck we are always in haste if in any danger and want any relief we cry how long And shall God stand waiting till we turn from our evil ways If any cry how long God may as he doth Ier. 13. 27. when shall it once be 4. It is â—…ase self-love when we can be content to dishonour God longer provided that at length we may be saved Shall I say that this is to preferr our Salvation before God No but it is to preferr our sins before God And it shews that we are not willing to part with sin upon reasons of Duty or any real inclination of heart towards God but onely upon reasons of Interest that we may be saved yea never to part with it at all if you might have your wills Not but that a man may and ought to eye rewards and punishments It is part of the exercise of our saith to eye the reward and also to eye the punishment but this manifests an inordinate respect to the reward when we would enjoy our personal happiness and so that he obtained at length we care not how God be disobeyed and dishonoured You do but in effect say to God thus Let me despise thy Commands and abuse thy Mercies a little longer then I will look after my Salvation when my Lusts are satisfied This is base self-self-love Christ did not redeem us onely that we might die well but that we might live well Not onely that we might be safe at last but glorify God here upon earth Not onely that we might enter into Heaven but do him service and that all our dayes Luke 1. 74. Being delivered out of the hands of our Enemies we might serve him without fear in holiness and righteousness all the days of our life 5. It is great Injustice and Injury to God who hath been too long kept out of his right already Oh look back how ungratefully have you spent all your â—…ormer time too much time hath been spent already and you would delay longer 1 Pet. 4. 3. The time past may more then suffice to have wrought the will of the Gentiles c. It 's enough and should be more then enough and now you should not stay a moment As those that have delayed their journey when they begin and set out mend their pace that they may redeem their time and accomplish their journey so should we for the time past is more than enough to be spent in worldly vanity and carnal excess Rom. 13. 12 13 14. It 's high time to awake out of Sin God hath been encroached upon for a long time and that should and will be a grief of heart to you that you have not all this while acknowledged or paid your debt to your Lord. The thought of this should prevail with us the more because the payment of a debt to a man should not be delayed to put off a poor man till to morrow when thou hast it by thee Prov. 3. 28. And the wages of a Servant should not abide with us Lev. 19. 13. We
not Satan Christians have not onely to do with men who strike at their worldly interests but with Satan who hath a spight at their Souls Eph. 6. 12. For we wrestle not against flesh and blood but against Principalities and Powers against the rulers of the darkness of this World against spiritual wickedness in high places God may give men a power over the bodily lives of his people and all the interests thereof the Devil aimeth at the destruction of Souls He will let you enjoy the pleasures of sin for a season that deprive you of your delight in God and celestial pleasures He can be content you shall have dignities and honours if they prove a snare to you if he seeketh to bring you to trouble and poverty it is to draw you from God 5. Fainting argueth weakness if not nullity of Grace Prov. 24. 10. If thou faintest in the day of Adversity thy strength is small A zealous constant mind will overcome all discouragements 2 Tim. 1. 7. For God hath not given us the spirit of fear but of power of love and of a sound mind Trees well rooted will abide the blasts of strong Winds It is hard to those that are guided by flesh and bloud to overcome such Temptations but to the heavenly Mind it is more easy Use 1. Of Information That loss of goods for adhering to God's Word by the violence and rapine of evil-minded men is one Temptation we should prepare for Such Tryals may come Such as mind to be constant must prepare themselves for it to quit their goods We all study to shift off the Cross but none studieth to prepare for the Cross. Profession goeth at too low a rate when People leap into it upon the impulsion of carnal Motives or some light Conviction or Approbation God taketh his Fan in his hand and the Chaff is distinguished from the solid Grain all love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cheap Gospel the Gospel will have many summer Friends gaudy Butterflies that fly abroad in the Sunshine but what cost are we content to be at for the Gospel's sake 2. That where men make conscience of their ways they are not apt to be reduced by penalties for they are guided by an higher Principle than the interests of the Flesh. Conscience looks to the obligation of Duty what we must doe or not doe not to the course of our Interests not what is safe but what is Duty Oh but their Sufferings may make them serious and wise and so reflect upon their errour and change their mind Answ. It rather puzleth the case When a man is divided between his Conscience and his Interests the unsound are blinded by their Interests but a gracious heart in a clear case is more resolute in a doubtfull is more afraid and full of hesitancy lest he gratifies the Flesh and so the case is more perplexed Men sooner come to themselves and relinquish errours if Interest be not in the case Use 2. To Exhort us to keep a good Conscience and to be faithfull with God though our temporal Interests should be indangered thereby The Conscience of our duty should more comfort us than the loss of temporal Things should trouble our Minds But because this is not a bie Point that I am now upon nor a small thing that I press you to but necessary for every Candidate of Eternity or true Disciple of Iesus Christ I must direct to get this Constancy of mind 1. I will shew you what is necessary to it by way of Disposition or Qualification 2. What is necessary to it by way of Consideration 1. By way of Disposition 1. There is required a lively Faith concerning the World to come with some assurance of our Interest therein That Faith is necessary to draw off the Heart from the Conveniencies and Comforts of this Life appeareth by that Heb. 10. 34. Ye took joyfully the spoiling of your goods knowing of your selves that ye have in Heaven a better and a more enduring Substance There is both Faith implyed and also some assurance of our Interest They knew there was Substance to be had in the other World they that live by sense count present things onely Substance but the World to come onely Fancy and Shadows but the gracious Heart on the contrary looketh upon this World as a vain shew Psalm 39. 6. the World to come to be onely the enduring Substance or that true solid good which will make us everlastingly happy And there is some assurance of our Interest they had this Substance that is by vertue of God's Promise they had a title and right to it and some security for the full possession of it in due time by the first-fruits and earnest of the Spirit This they knew in themselves they discerned their own Qualification and fulfilling the conditions of the Promises and the Spirit did in some measure testify to them that they were the Sons of God and from all this flowed their sufferings of the loss of Worldly goods and their suffering of it joyfully 2. A sincere Love to Christ is necessary for then they will not quit his Interest for what is most near and dear to them in the World Rom. 8. 35. What shall separate us from the love of Christ Love there is not onely taken passively for the Love wherewith Christ loveth us but actively for the Love wherewith we love Christ. For the things mentioned there shall tribulation or distress or persecution or famine or nakedness or peril or sword belong not to the latter for Tribulation is not wont to withdraw God from loving us but us from loving God It is we that are assaulted by Tribulation and not God nor Christ it is our Love which the Temptation striketh at A man that loveth Christ sincerely will be at some loss for him Christ is rather held by the Heart than by the Head onely they that make a Religion of their Opinions will find no such effect if they have a Faith that never went deeper than their Brains and their Fancies that reacheth not their Heart and doth not stir up their love to Christ that will not inable them to hold out against Temptations Though men may sacrifice some of their weaker Lusts and petty Interests yet they will not forsake all for his sake he that loveth Christ will not leave him Why doth a Sinner deny himself for his Lusts he loveth them and sacrifices his Time Strength Estate Conscience So a Christian that knoweth Christ hath loved him and therefore loveth Christ again he will not easily quit him and his Truth a bare belief is onely in the Head which is but the entrance into the inwards of the Soul it is the Heart which is Christ's Castle and Cittadel A superficial Assent may let him go but a faith which worketh by love produceth this close Adherence Well if we would endure spoiling of our goods it is our wisedom to consider what we love most and can least part
with them to the House of God with the voice of joy and praise with the multitude of them that kept holy day To make one in the publick Assemblies and Societies of the Godly whereby God may be publickly honoured and Souls converted comforted and saved is to be a Companion of them that fear God and keep his Precepts 3. To love them and prize them and converse with them intimately upon all occasions that by this Society ye may excite one another to further proficiency in Obedience This is to be a Companion with them that fear God so the Prophet kept company with these good men that he had described that he himself might be confirmed by them and that he might aide and confirm them David said Psalm 16. 2 3. My goodness extendeth not to thee But to the Saints on the earth and the excellent in whom is all my delight That is his Love and Kindness was towards the Godly esteeming them more excellent and precious how mean soever in condition above the ungodly World how great soever their rank and quality be and taking pleasure in their Society them he valued and them he esteemed above all the greatest men in the World and in them was all his joy and delight So Psalm 15. 4. In whose eyes a vile person is contemned but he honoureth them that fear the Lord. Mark these two opposite Expressions the excellent of the earth and a vile person Thus it is to look on things not with the eye of sense but Faith and Grace So Paul longed to see the Romans to be comforted by the mutual Faith of him and them Rom. 1. 12. Well then to be a Companion is to love tenderly to prize and esteem one another for the Grace of God which is in them desiring one anothers good especially spiritual rejoycing with them that do rejoyce and mourning with them that mourn Rom. 12. 15. praying for one another giving thanks for one another preventing the evil endeavouring the good of one another by counsel help and mutual assistence So that I am a Companion is that I contract a Friendship with them that fear God 4. To be a Companion with them is to own them in all Conditions and to take part and lot with them Revel 1. 9. I Iohn who am a Brother and Companion in Tribulation and the Kingdom and Patience of Iesus Christ. We must have a fellowship with them not onely in their Privileges but in their Sufferings not onely Companions in the Kingdom but Companions in the Tribulation and Patience of Iesus Christ. So Heb. 10. 33. Partly whilst ye were made a gazing stock by reproaches and afflictions and partly whilst ye became Companions of those that were so used in the one was their Passion in the other their Compassion in that they not onely suffered themselves but owned their Brethren when they suffered and did receive them and comfort them and stand by them So near is the Union and so dear and tender is the Affection of Christian Brethren among themselves So it is said of Moâ—… Heb. 11. 25. Choosing rather to suffer affliction with the people of God than to enjoy the pleasures of Sin for a season Alas there are many Summer-friends to the Gospel painted Butterflies who are gone assoon as the Sunshine of Prosperity is gone Brethren do almost forget that they are Brethren stand aloof and are loth to own the Afflicted II. Reasons why David was a Companion of all the Saints 1. Our Relation enforceth it all that are in the Church are of one Kindred and Linage descending from one common Father animated by one common Spirit and knit together in the Profession of one common Faith in Christ and therefore must be Companions one to another As Natural Relation enforceth Natural Love so Christian Relation Christian Love To make this evident let me tell you Men may be considered in a twofold respect as Men or as Christians and Believers and so there is a twofold Love due to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1. 7. Brotherly kindness and Charity our common Neighbour hath the same Nature that we have and is of the same Stock for all come of one bloud besides our particular Relation to them either natural by Kindred Consanguinity or Affinity or Political as Members of the same Kingdom or other various respects of Benefit Vicinity or Familiarity 2. As Christians and Believers this is common to all of them that they have a spiritual Kindred as they are partakers of the same divine Nature or Image of God 2 Pet. 1. 4. which they have from the same Stock and Original Christ the second Adam 1 Cor. 15. 45. The first Adam was made a living Soul the last Adam was made a quickning Spirit and as they make but one Family Eph. 3. 15. of whom the whole Family in Heaven and Earth is named onely this difference there is between Christ and Adam we derive our original from Adam by the Succession of many intervening Generations we are not his immediate Children as Cain and Abel were but every Believer doth immediately derive his Life from Christ hath it at the next hand and besides this there is an immediate Communion by which every Believer is joyned to one another There are several particular respects which do vary the degree of Christian Love as Men are publick and private Persons some in remote Churches others in the same Congregation some excell in Grace others of a lower rank some more some less usefull in advancing the Kingdom of Christ. Thus you see the parallel between both these Loves Christian Charity supposeth natural Love as the Foundation of it for Grace is built upon Nature but also it sublimateth it and raiseth it to a higher degree of Excellency than Nature could reach for the Light of the Gospel doth not abolish the Light of Nature but perfecteth it as the Reasonable Soul compriseth the Vegetative and Sensitive We have other Objects see clearer Arguments and Reasons for Love Gal. 6. 10. As we have therefore opportunity let us doe good unto all men especially them who are of the houshold of Faith 2 Pet. 1. 7. And adde to Godliness Brotherly kindness to Brotherly kindness Charity 2. The New Nature inclineth us to it and this Love sloweth from an inward propension and cordial inclination needing no other outward allurement and provocation to procure it 1 Iohn 5. 1. Whosoever believeth that Iesus is the Christ is born of God and every one that loveth him that begat loveth him also that is begotten of him The same Love that inclineth us to love God inclineth us to love the Brethren also 1 Iohn 4. 9. As touching brotherly love ye need not that I should write unto you for ye your selves are taught of God to love one another God's teaching is by effectual Impression or inclining the heart it must needs be so because all Believers live in the Communion of
the Creature is sanctified and the heart kept humble 1 Tim. 4. 4 5. Every creature of God is good and nothing to be refused if it be received with Thanksgiving for it is sanctified by the word of God and Prayer an Acknowledgment from whom it cometh 2. It suppresseth murmuring and that fretting quarrelling impatient and distrustfull humour which often sheweth it self against God even sometimes in our Prayers and Supplications Nothing conduceth more to quiet our Hearts in a Dependance upon God for the future and to allay our distrusts discontents and unquiet thoughts than a holy Exercise of Thanksgiving Phil. 4. 6. Be carefull for nothing but in every thing by Prayer and Supplication with Thanksgiving let your requests be made known to God Bless him for favours already received and you will leave the burden of your Care upon him for the future God is where he was at first and what he hath done he can do still The Use is To press us to the serious and frequent discharge of this Duty it is a Duty very necessary very profitable and very delightfull but usually we are backward are not as carefull to render thanks for the injoyment of Blessings as we are earnest and importunate in the want of them It cometh to pass partly by the greediness of our Desires as a Dog that swalloweth up every bit that is cast to him and still looketh for more Vidisti aliquando canem saith Seneca missa à Domino frusta panis aut carnis aperto ore captantem quicquid excipit protinus integrum devorat semper ad spem futuri hiat This is an Emblem of us we swallow whatever the bounty of God throws forth without thanks and still we look for more as if all the former Mercies were nothing therefore are warm in Petitions but cold raw and unfrequent in Gratulations Partly when we have Mercies we know not their value by the enjoyment as much as by the want 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Basil. A thing too near the Eye cannot be seen it darkeneth us with its splendour God must set things at a distance to make us value them Therefore we are more prone to complain than to give thanks Partly from Self-love when our turn is served we neglect God as the Raven returned to Noah no more when there was floating Carrion for it to feed upon Gen. 8. 7. Wants try us more than Blessings Hos. 5. ult In their Affliction they will seek me early Our Interest swayeth us more than our Duty Partly from a dark legal Spirit which will not own Grace when it is near us when Christians look altogether in the glass of the Law to exclude the comfort of the Gospel and to keep themselves under the rack of perplexing Fears To remedy this 1. Let us acknowledge God in all that we do enjoy Hos. 2. 8. She did not consider that I gave her Corn and Oyle and Flax. We are unthankfull to God and Man but more to God Comforts that come from an invisible hand we look upon them as things that fall out of course and so do not praise the giver therefore let us awaken our hearts to the remembrance of God Whosoever be the next hand it is by his Providence and there is reason he should be praised and owned It is not he that brings the Present but he that sendeth it that deserveth our thanks Beasts will own their Benefactour Isa. 1. 3. The Ox knoweth his Owner and the Ass his Masters Crib And if God be our Benefactour he must be owned and loved If a Man give us but a small Summe or a parcel of Land how do we court him or observe him less reason why God should look upon us who is so high A small Remembrance from a great Prince no way obliged no way needeth me to whom I can be no way profitable is much valued and will I not acknowledge God in his gifts When you were in distress you acknowledged he alone could send you help and had high thoughts of the Mercy then what promises did you make The Mercy is the same now that it was then therefore you should have the same apprehensions of it 2. Let us not give thanks by the heap but distinctly acknowledge God's Mercies in all cases Particulars are most affective let us come to an account for God and recollect the passages of our Lives what he hath done for Body and Soul Psalm 139. 17. How precious also are thy thoughts unto me O God how great is the sum of them What he hath done for us before time in time and provided for us when time shall be no more The beginning of his treaty with us the progress of his Work the many failings we were guilty of his Patience in bearing with us his Goodness in hearing of us his giving forgiving keeping us from dangers in dangers and deliverances out of dangers What supplies and supports we have had what visits of love warnings awakenings of heart 3. Let us trace the Benefits we enjoy to the Fountain of them the Love of God then we will say Psalm 138. 2. I will praise thy Name for thy loving kindness and truth This is not onely to drink of the Stream but of the Fountain there the Water is sweetest When we see all this coming from the special Love of God to our Souls Otherwise God may give in Anger Hos. 13. 11. I gave them a King in mine anger as he gave the Israelites meat for their lusts Isa. 38. 17. Thou hast loved me from the grave this commendeth all Experiences maketh us love God again 4. Compare your selves with others your betters who would be glad of your leavings their Nature Disposition Endowments better than yours yet receive less from God He hath not dealt so with any Nation Whence is all this to me Iohn 14. 22. Lord how is it that thou wilt manifest thy self to us and not unto the world Many would be glad of our Reliques 5. Consider your Unworthiness Gen. 32. 10. I am not worthy of the least of all the mercies and of all the truth which thou hast shewed unto thy servant 2 Sam. 7. 18. Who am I O Lord and what is my house that thou hast brought me hitherto Pride is the cause of discontent Where all is received freely there is no cause of discontent much of giving thanks if we have any thing When we look to desert we may wonder more at what we have than what we want If afflicted destitute kept low and bare it is a wonder we are not in Hell All this is spoken because men are not thankfull We are eager till we have Blessings but when we have them then barren in Praises unfruitfull in Obedience like little Children forward to beg Favours but careless to acknowledge what they have received 3. Doct. That in our thankfull acknowledgments we should take notice of God's Truth as well as his Benignity and Goodness David owned the
Fornication 1 Thess. 5. 8 9. But let us who are of the day be sober putting on the breast-plate of Faith and Love and for an helmet the hope of Salvation For God hath not appointed us to wrath but to obtain Salvation by our Lord Iesus Christ. 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 Certainly no private respect desire of our own pleasure and profit should hinder us but we must respect one Command as well as another otherwise our Obedience is partial A quatenus ad omne valet consequentia if we believe the Commandments we must believe all Where a Disposition is allowed to break any one of God's Laws the heart is not right God's Sovereignty once acknowledged is alike potent to restrain every Inclination to Acts displeasing to God and contrary to our Duty one as well as another Secondly The Text may be considered Relatively with respect to the matter in hand and so it may be conceived as a Reason of asking or as a Reason of granting 1. As a Reason of asking 1. It giveth a Character of them that believe they that believe God's Commandments will desire to know them more to be more accurate in knowing their Duty and the weight and consequence of it they are willing to practise all that it requireth and so are willing to prove what is the acceptable will of the Lord. Eph. 5. 17. Wherefore be ye not unwise but understanding what the will of the Lord is they would not doe any thing doubtingly Rom. 14. 23. He that doubteth is damned if he eat because he eateth not of Faith for whatsoever is not of Faith is Sin nor according to the Wills of Men Gal. 1. 10. For do I now perswade men or God or do I seek to please men for if I yet pleased men I should not be the Servant of Christ. They would avoid all appearance of evil 1 Thess. 5. 22. occasions to evil Rom. 13. 14. Make no provision for the flesh to fulfill the lusts thereof They know the weight and consequence of these things 2. It giveth us an intimation of the necessity of growth none believe so much but they may believe more 1 Iohn 5. 13. These things have I written unto you that believe on the name of the Son of God that ye may know that ye have eternal life and that ye may believe on the name of the Son of God and they may obey more embrace the Word more David beggeth he may doe so always there is some new thing to be learned in the Scripture 3. That Faith planted in the heart is nourished and increased by more Knowledge and Understanding 2 Pet. 1. 5. Add to your Faith Vertue to Vertue Knowledge there is an implicite and an explicite Faith â—…rtet discentem credere swallowing Pills not chewing them 2. As a Reason of granting believing God's Commandments is a Disposition that hath a Promise of more Knowledge to be communicated 1. God by one act of Grace maketh way for another First he giveth this first Favour of receiving the Word by Faith as Divine worthy to be believed and obeyed then to understand it and apprehend it more perfectly Discretion and Judgment to goe about Duties wisely 2. God giveth according to the Creatures receptions they that are dutifull and docile and willing to comply with their Duty already known shall know more The Use is If we expect more Illumination let us believe as much as is manifested already to us with a mind to practise SERMON LXXVI PSAL. CXIX 67. Before I was afflicted I went astray but now have I kept thy Word IN this Verse you may observe two things 1. The evil of Prosperity Before I was afflicted I went astray 2. The good of Adversity but now have I kept thy Word Before wandring but now attentive to his Duty Or if you will here is the Necessity of Afflictions and the Utility of them 1. The Necessity Before I was afflicted I went astray Some think that David in his own person representeth the wantonness and stubbornness of all Mankind if it should be so yet the person in whom the instance is given is notable if this were the disposition of the Prophet and Man of God and he needeth this Discipline we much more If he could say it in truth of heart that he was made worse by his Prosperity we need always to be jealous of our selves and were it not for the scourge we should forget our Duty and the Obedience we owe to God 2. The Utility and Benefit of Afflictions but now have I kept thy Word Keeping the Law is a general word the use of God's Rod is to bring us home unto God and the Affliction driveth us to make better use of his Word it changeth us from Vanity to Seriousness from Errour to Truth from Stubbornness to Teachfulness from Pride to Modesty It is commonly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Apostle telleth us that Iesus Christ himself learned obedience by the things which he suffered Heb. 5. 8. And here David was the better for the Cross so should we Or rather you may in the words observe three things 1. A Confession of his wandring I went astray 2. The Course God took to reduce him to his Duty I was afflicted 3. The success or effect of that Course I have kept thy Word Theodoret expresseth this in three words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was sick I was cut or let bloud I was well or recovered my health again 1. The one giveth us the cause of Afflictions they are for Sin I went astray Wherein there is a secret acknowledgment of his guilt that his Sin was the cause of the Chastisement God brought upon him 2. The true notion and nature of Affliction to the People of God the Cross changeth its nature and is not poena a destructive Punishment but remedium delinquentium a medicinal Dispensation and a means of our cure 3. The end of them is Obedience or keeping God's Word The summ of the whole is I was out of the way but thy Rod hath reduced me and brought me into it again Aben Ezra conceiveth that in this last Clause he intimateth a desire of deliverance because the Rod had done its work rather I think he expresseth his frame and temper when he was delivered and accordingly I shall make use of it by and by I might observe many Points but the Doctrine from the whole Verse is Doctr. That the end of God's afflicting is to reduce his afflicted and straying People into the right way I shall explain the Point by these Considerations 1. That Man is of a straying nature apt to turn out of the way that leadeth to God and to true Happiness We are all so by nature Isa. 53. 6. All we like sheep have gone astray Sheep of all Creatures are exceeding subject to stray if not tended and kept in the better
stedfast in his Covenant Many have a little forced Religion in their Extremities but it weareth off with their Trouble Sin is but suspended for a while and the Devil chained up they are very good under the Rod they are frighted to it but after the Deliverance cometh the more prophane It is true many may begin with God in their Troubles and their Necessities drive them to the Throne of Grace and Christ had never heard of many if Feavours and Palsies and Possessions and Blindness Deafness and Dumbness had not brought them unto him thanks to the Disease but if a course of Godliness begin upon these occasions and continue afterwards God will accept it He is willing to receive us upon any terms Men will say you come to me in your Extremity but he doth not upbraid us provided we will come so as to abide with him and will not turn the back upon him when our turn is served if you doe so take heed God hath other Judgments to reach you as Iohn said Matth. 3. 11 12. He that cometh after me is mightier than I whose shoos I am not worthy to bear He shall baptize you with the Holy Ghost and with fire Whose fan is in his hand and he will throughly purge his floor and gather his wheat into the garner but he will burn up the chaff with unquenchable fire So that which cometh after is mightier than that which went before the last Judgment is the heaviest The Ax is laid to the root of the Tree therefore every Tree that bringeth not forth good fruit is hewn down and cast into the fire Matth. 3. 10. He will not onely lop off the Branches but strike at the Root as the Sodomites that escaped the Sword of Chedorlaomer perished by Fire from Heaven The Israelites that were not drowned in the Red Sea were stung to death by Fiery Serpents As if a man did flee from a Lyon and a Bear met him or went into the house and leaned his hand on the wall and a Serpent bit him Amos 5. 19. When you avoid one Judgment you may meet another and find a stroke where you think your selves most secure Use 1. Let us consider these things that we may profit by all the Chastenings of the Lord. It is now a time of Affliction both as to publick Judgments and as to the private Condition of many of the People of God we have been long straying from God from our Duty from one another it was high time for the Lord to take his Rod in his hand and to scourge us home again Upon these Three Nations there is somewhat of God's Three great Judgments War Pestilence and Famine they are all dreadfull The Pestilence is such a Judgment as turneth Populous Cities into Desers and Solitudes in a short time then one cannot help another Riches and Honour profit nothing then and Friends and Kinsfolks stand afar off Many die without any spiritual Helps In War what Destructions and Slaughters expence of Bloud and Treasure In Famine you feel your selves to die without a Disease know not where to have fuel to allay and feed the fire which Nature hath kindled in your Bodies But blessed be God all these are in moderation Pestilence doth not ragingly spread the War is at a distance the Famine onely a scarcity Before God stirreth up all his Wrath he observeth what we doe with these beginnings Besides the People of God are involved in an heap of Miseries on all hands the oppressed dejected Party burthened with jealousies and ready to be haled to Prison and put under restraint Holy men sometimes have personal Afflictions added to the publick Calamities Ieremy was cast into the Dungeon when the City was besieged The Chaff and Grain both are threshed together but the Grain is besides ground in the Mill and baked in the Oven Besides who thinks of his strayings and returning with a more severe Resolution to his Duty If we would profit by Afflictions we must avoid both the faulty extreams Heb. 12. 5. My Son despise not thou the chastening of the Lord nor faint when thou art rebuked of him Slighting and Fainting must be avoided 1. Let us not slight them When we bear them with a stupid senseless mind surely that hindereth all Profit None can endure to have their Anger despised no more than their Love a Father is displeased when his Child slights his Correction That we may not slight it let us consider 1. Their Authour God We think them fortuitous from chance but they do not rise out of the dust Job 5. 6. Whoever be the Instruments or whatever be the means the Wise God hath the whole ordering of it He is the first Cause He is to be sought to He is to be appeased if we would stop Evil at the Fountain head for all Creatures willingly or unwillingly obey him and are subject to his Empire and Government Amos 3. 6. Is there any evil in the City and I have not done it saith the Lord Isa. 45. 7. I form the Light and create Darkness I make Peace and create Evil I the Lord doe all these things Job 1. 21. The Lord giveth and the Lord taketh away 2. The meritorious Cause is Sin Lamentat 3. 39. Wherefore doth a living man complain a man for the punishment of his Sin that first brought Mischief into the World and still continueth it God never afflicts without a cause either we need it or we deserve it Micah 7. 9. I will bear the indignation of the Lord because I have sinned against him untill he plead my cause and execute Iudgment for me he will bring me forth to the light and I shall behold his Righteousness We should search for the particular Sins that provoke God to afflict us for while we onely speak of Sin in general we do but inveigh against a Notion and personate a Mourning but those we can charge upon our selves are most proper and powerfull to break the heart 3. The end is our Repentance and Amendment to correct Sin past or prevent Sin to come 1. For Correction to make us more penitent for Sin past We being in a lower sphere of understanding know things better by their Effects than their Nature Ier. 2. 19. Thine own wickedness shall correct thee and thy backslidings shall reprove thee know therefore and see that it is an evil and bitter thing that thou hast forsaken the Lord thy God and that my fear is not in thee saith the Lord of Hosts Moral Evil is represented to us by natural Evil Pain sheweth what Sin is 2. For prevention of Sin for time to come The Smart should make us cautious and watchfull against Sin Ioshua 22. 17 18. Is the iniquity of Peor too little for us from which we are not cleansed to this day although there was a Plague in the Congregation of the Lord but that ye must turn away this day from following the Lord And it will be seeing ye rebel to
in Affection and Estimation Alas the best of us are scarce dark shadows of his Goodness 4. God's Goodness is the Life of our Faith and Trust so long as the Goodness of God endureth for ever we have no cause to be discouraged If we want Direction in the Text 't is said Thou art good and dost good teach me thy Statutes If we want Support and Deliverance Nahum 1. 7. The Lord is good a strong hold in the day of trouble and he knoweth them that trust in him In every streight the People of God find him to be a good God When we feel the burthen of Sin and fear God's Wrath Psalm 86. 5. The Lord is good and ready to forgive and plenteous in Mercy to all them that call upon him David when his old Sins troubled him the Sins of his Youth Psalm 25. 7. Remember not the Sins of my youth nor my Transgressions according to thy Mercy remember thou me for thy goodness sake O Lord. When his Enemies consulted his Ruine Psalm 52. 1. Why boastest thou thy self in mischief O mighty Man the goodness of God endureth continually They cannot take away the Goodness of God from you whatever they plot or purpose against you Thus may Faith triumph in all Distresses upon the sense of the Goodness of God In the Agonies of Death the Goodness of God will be your Support Non sic vixi ut pudeat me inter vos vivere nec mori timeo quia bonum habeo Dominum We have a good Master who will not see his Servants unrewarded the Goodness of God and his readiness to be gracious to every one that cometh to him is the Fountain of the Saints Hope Strength and Consolation 5. The Goodness of God is the great Motive and Invitation to Repentance Rom. 2. 4. Despisest thou the riches of his goodness and forbearance and long-suffering not knowing that the goodness of God leadeth thee to Repentance How so God is good but not to those that continue in their Sins Psalm 68. 19 20 21. Blessed be the Lord who daily loadeth us with Benefits even the God of our Salvation Selah He that is our God is the God of Salvation and unto God the Lord belong the issues from death But God shall wound the head of his Enemies and the hairy scalp of such an one as goeth on still in his Trespasses If Goodness be despised it will be turned into Fury How great soever the Riches of the Lords Bounty and Grace offered in Christ are yet an impenitent Sinner will not escape unpunished God is good oh come try and see how good he will be to you if you will turn and submit to him There is Hope offered and Goodness hath waited to save you so that now you may seek his Favour with hope to speed While he sits upon the Throne of Grace and alloweth the Plea of the New Covenant do not stand off against Mercies God hath laid out the Riches of his gracious Goodness upon a design to save lost sinners and will you turn back upon him and despise all his Goodness provided for you in Christ In point of gratitude the least kindness done men melteth them as coals of fire The Borrower is servant to the Lender God hath not only lent us but given us all that we have therefore it should break our Hearts with sorrow and remorse that we should offend a God so Good so Bountifull so Mercifull The odiousness of sin doth most appear in the unkindness of it that infinite Goodness hath been abused and infinite Goodness despised and that you are willing to lose your part in infinite Goodness rather than not satisfie some base lust or look after some trifling vanity Saul wept at the thoughts of David's kindness 1 Sam. 24. 16. Every man will condemn the wrongs done to one that hath done us no evil but much Good and will you sin against God who is so Good in himself so Good to all his Creatures and so Good to you and waiteth to be better and more gracious and return evil for all his good and requite his Love with nothing but unkindness and Provocation Oh be ashamed of all these things What heart is that that can offend and so willingly offend so good a God Rom. 12. 1. I beseech you by the Mercies of God there is Argument and Endearment enough in that that ye present your bodies a living Sacrifice holy acceptable unto God which is your reasonable Service that ye consecrate dedicate your selves to his glory address your selves chearfully to his Service Let the Soul be warmed into an earnest resolution to please him for the future lest you make Goodness your Enemy and Justice take up the quarrel of abused Grace 6. The Goodness of God is the great Argument to move us to Love God If he be Good he is worthy to be Loved and that with a superlative Love for God is both the Object and the Measure of Love a less Good should be loved less and a greater Good more All that is not God is but a finite and limited Good and must be loved accordingly God only is Infinite and Eternal and therefore he is to be loved of all and above all with our chiefest and most worthy Love by preferring his Glory above all things that are dear to us and being content for his sake to part with all that we have in the world But if any lower thing prevail with us we prefer it before God and so contemn his Goodness in comparison of it If the object of Love be Good none so properly deserveth our Love as God For 1. He is Originally Good the Fountain of all Good therefore if we leave God for the deceitfull vanities of this present life we leave The Fountain of Living waters for a broken Cistern Jer. 2. 13. The Creatures are but dry pits and broken Cisterns 2. He is Summum Bonum the Chiefest Good Other things what good they have they have it from him therefore it is infinitely better and greater in him than in them all the Good that is in the Creature is but a Spark of what is in God If we find any good there it is not to detain our Affections but to lead us to the greater Good not to hold us from him but to lead us to him as the Streams lead to the Fountain and the steps of a Ladder are not to stand still upon but that we may ascend higher There is Goodness in the creature but mixed with Imperfection the Good is to draw to him the Imperfection to drive us off from the Creature 3. He is Infinitely Good Other things may busie us and vex us but they cannot satisfie us this alone sufficeth for health wealth peace protection grace glory Necessities that are not satisfied in God are but Fancies and the desires that are hurried out after them apart from God are not to be satisfied but mortified If we have not enough in God it is not
the default of our portion but the distemper of our hearts In choosing God for our portion one hath not the less because another enjoyeth it with him here is a sharing without Division and a partaking without the prejudice of Copartners We straiten others in worldly things so much as we are inlarged our selves finite things cannot be divided but they must be lessened they are not large enough to be parted but every one possesseth all that is good in God who hath God for his portion As the same Speech may be heard of all and yet no man heareth the less because others hear it with him or as no man hath the less light because the Sun shineth on more than himself the Lord is all in all the more we possess him the better As in a Quire of Voices every one is not only solaced with his own voice but with the Harmony of those that sing in consort with him Many a fair stream is drawn dry by being dispersed into several channels but that which is infinite will suffice all 4. He is Eternally Good Psalm 73. 26. God is the strength of my Heart and my Portion for ever The Good things of this life are perishing and of a short continuance we leave other Good things when we come to take full possession of God At death wicked men perceive their error when the Good they have chosen cometh to be taken from them but a man that hath chosen God then entreth into the full possession of him That which others shun he longeth for waiting for that time when the Creature shall cease and God shall be all in all O let all these things perswade us to love God and so to love him that our hearts may be drawn off from other things Let us love him because of the goodness and amiableness of his Nature because of his bounty in our Creation Redemption and daily Providence and because he will be our God for ever 7. God's Goodness is our Consolation and Support in all Afflictions God is a gracious Father and all that he doth is Acts of Grace and Goodness even the sharpest of his Administrations are absolutely the best for us Psalm 73. 1. Truly God is good to Israel all his Work is good as in the six days so in constant Providence it is either good or it will turn to good Rom. 8. 28. All things shall work together for good to them that love God God may change our Condition yet he doth not change his Affection to us he is all good and doth that which we shall find good at length 8. It is the ground of Prayer if we lack any good thing he hath it and is ready to communicate it The Goodness of God as it doth stir up Desire in us so Hope as it stirreth a Desire to communicate of his Fulness so a Hope that surely the good God will hear us He is not sparing of what he can doe for us Iames 1. 5. If any of you lack Wisdome let him ask it of God who giveth to all men liberally and upbraideth not and it shall be given him Our Wants send us to the Promises and the Promises to God Use 1. Is to press us to imitate our Heavenly Father you should be good and doe good as he is good and doth good for every Disposition in God should leave an answerable Character and Impression upon their Souls that profess themselves to be made Partakers of a Divine Nature therefore it should be our great care and study to be as good and doe as much good as possibly we can He is one like God that is good and doth good therefore still be doing good to all especially to the houshold of Faith Gal. 6. 10. As we have therefore opportunity let us doe good to all men especially unto them who are of the houshold of Faith With Matth. 5. 44 45. Love your Enemies bless them that curse you doe good to them that hate you and pray for them that despitefully use you and persecute you That ye may be the Children of your Father which is in Heaven for he maketh his Sun to rise on the evil and on the good and sendeth rain on the just and on the unjust Luke 6. 35. But love ye your Enemies and doe good and lend hoping for nothing again and your Reward shall be great and ye shall be the Children of the Highest for he is kind unto the unthankfull and to the evil 2 Pet. 1. 7. Add to Godliness Brotherly Kindness and to Brotherly kindness Charity Not doing good to our own Party or those of our Friendship but to all So generally all good is to be done as well as that of Bounty and Beneficence Luke 6. 45. A good man out of the good treasure of his heart bringeth forth good things and it is said of Barnabas Acts 11. 24. He was a good man and full of the Holy Ghost and of Faith A good Man is always seeking to make others good as Fire turneth all thing about it into Fire The Title signifies one not onely of a mild Disposition but of an holy heavenly Heart that maketh it his business to honour God So Ioseph of Arimathea is said to be a good man and a just this is to be like God Use 2. Is Direction to you in the business of the Lord's Supper God is good and doth good 1. Here you come to remember his Goodness to you in Christ. Now the Goodness of God should never be thought on or commemorated but your Hearts should be raised in the wonder and admiration of it Psalm 31. 19. O how great is thy Goodness which thou hast laid up for them that fear thee which thou hast wrought for them that trust in thee And Psalm 36. 7. How excellent is thy loving kindness O God! therefore the Children of men put their trust under the shadow of thy wings This should be delightfull work to you and not gone about with dead and careless hearts We cannot express our selves many times strong Passions do not easily get a vent little things may be greatned by us but great things indeed strike us dumb however our Hearts should be deeply affected and possessed with this we should be full of such admiring Thoughts 2. We come for a more intimate and renewed Tast. By Tast I mean spiritual Sense to have the love of God shed abroad in our hearts by the Holy Ghost given to us Rom. 5. 5. We come to the Feast of the Soul that our hungry Consciences may tast of the Fatness of God's House Psalm 65. 4. That our thirsty Souls may drink of the Rivers of his Pleasure Psalm 16. 11. To have some pledg of the Joys of Heaven if not to ravishment and sensible reviving yet such as may put us out of relish with carnal Vanities some gracious experiences that may make us long for more and go away lauding God 3. To stir up our Love to God as the most lovely
as the little ones were able to bear so when the Temptation continued is like to doe us hurt either God will remove it 2 Thess. 3. 3. Faithfull is the Lord who will establish and keep you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the evil the persecutions of unreasonable men are there intended or else support them under it 2 Cor. 12. 9. My grace is sufficient for thee Use 1. Is to check and reprove divers evils which are apt to grow upon our Spirits in our Troubles 1. Murmuring and repining thoughts against God's Providence Why should we murmur and complain since we justly suffer what we suffer and 't is the Lord's condescention that he will make some good use of these Sufferings to our eternal Happiness that we may be capable of everlasting Consolation His Justice should stop Murmurings Lament 3. 39. Wherefore doth a living man complain a man for the punishment of his sins If he complain he can complain of none but himself that evil choice he hath made for his own Soul which it may be he would never have thought of but upon this occasion His Punishment here carrieth no proportion with his Offence 't is Punishment in the singular number Sins in the plural one Punishment for many acts of Sin and a living man on this side Hell what 's this to everlasting Torments Life cannot be without many Blessings to accompany it while living we may see an end of this misery or have time to escape those eternal Torments which are far worse The form of the words sheweth why we should thus expostulate with our selves Wherefore doth a living man complain why do we complain God hath not cut us off from the land of the living nor cast us into Hell 't is the punishment of Sin and 't is far less than we have deserved Again the Faithfulness of God checketh Murmurings God knoweth what way to take with us to bring us to glory therefore trust your selves in God's hands and let him take his own methods Commit your souls to him in well-doing as unto a faithfull Creatour 1 Pet. 4. 19. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he is a Creatour he doth not love to destroy the work of his hands as he is faithfull in his Covenant he will take the best and safest course to bring you to Heaven 2. Let it check immoderate sorrow and uncomely dejection of spirit he is just in the Afflictions of his People but yet so that he is also faithfull he is a Father when he beateth and indulgeth when he smiles and when he frowns Afflictions do not make void our Adoption they rather increase our confidence of it Heb. 12. 5. Whatever we doe upon other reasons we should not suspect his Love because of our Afflictions God's strokes do not make void his Promises nor doth he retract his gift of Pardon when he chastiseth Mere Crosses and Troubles are not an argument of God's Displeasure but acts of his Faithfulness so that we have reason to give thanks for his Discipline rather than question his Love In the book of Iob 't is made a mark of his Love as in those words which are so frequent Iob 7. 17 18. Lord What is man that thou art mindfull of him that thou chastisest him every morning and tryest him every moment We are not onely beneath his Anger but unworthy of his Care as if a Prince should take upon him to forme the manners of a Beggers Child 't is a condescension that the great God should deal with us and suit his Providences for our good 3. This should check our fears and cares his Judgments are right and full of faithfulness he will bear us through all our Tryals and make an advantage of them and perfect that Grace which he hath begun and finally bring us to eternal Glory The Lords faithfulness in keeping Promises is often propounded as a strong Pillar of the Saints Confidence 1 Cor. 1. 9. Faithfull is God by whom ye are called 1 Thess. 5. 24. Faithfull is he that calleth you who also will doe it He dispenseth all things with respect to our eternal welfare But I am afraid of my self I have provoked the Lord to leave me to my self but the Lord will pardon weaknesses when they are confessed 1 Iohn 1. 9. If we confess our sins he is just and faithfull to forgive them speaking to reconciled Believers and when we fall the Lord hath ways and means to raise us up again that we perish not by checks of Conscience 2 Sam. 24. 10. And David's heart smote him when he had numbred the people Psal. 119. 59. I thought on my ways c. by the Word as Nathan roused up David Thou art the man God that foresaw all things hath ordered them so that nothing shall cross his eternal Purpose and Promise made to us in Christ. Use 2. Let us acknowledge God's Justice and Faithfulness in all things that befall us for Motives consider 1. 'T is much for the honour of God Psal. 51. 4. that under the Cross we should have good thoughts of God and clear him in all that he saith and doth see love in his rebukes 2. 'T is for our profit 't is the best way to obtain Grace to bear Afflictions or to get deliverance out of them When God hath humbled his People exercised their Grace he will restore to them their wonted Priviledges he waiteth for the Creatures humbling Levit. 26. 41 42. For means 1. You must be one in Covenant with God for to them the Dispensations of God come marked not onely with Justice as to all but Faithfulness Psal. 25. 10. All the ways of the Lord are mercy and truth to them that keep his Covenant 2. You must examine your selves the Lord complains of the neglect of this that when they were in Affliction they would not consider Ier. 8. 6. No man said What have I done If you would consider you would see cause enough to justify God Lament 3. 39 40. Wherefore doth a living man complain Let us search and try our ways and turn to the Lord. 3. You must observe Providence and your hearts must be awake and attend to it Psal. 107. 43. Whoso is wise and will observe these things even they shall understand the loving kindness of the Lord. Eccles. 7. 14. In the day of adversity consider 4. You must be such as value not your happiness by the increase or decrease of worldly Comforts but by the increase or decrease of Grace in your Souls 2 Cor. 4. 16. For this cause we faint not because though our outward man perish yet our inward man is renewed day by day If you value your selves by your outward Condition you will still be imbrangled you should more highly esteem of and be more solicitous about the welfare of your Souls in a time of Affliction than of all things else in the world and you will more easily submit and more wisely consider of his doing and the better understand
your Interest When the main care is about your Souls you will value other losses the less as long as your Jewel is in safe hands 5. You must resign your Souls to God intirely without exception refer your selves to his Methods and let him take his own way to bring you to everlasting Glory When you do with quietness of heart put your Selves into God's hands as being perswaded of his Love and Faithfulness you will be the sooner satisfied in God's Providence seeing he doth all things well The Apostle bids them 1 Pet. 4. 19. Put your souls in Christ's hands and hold on your duty with courage and confidence chearfully and constantly You have no reason to doubt but Christ will take the custody and charge of the Soul that is committed to him 1 Tim. 1. 12. I know whom I have believed that he is able to keep that I have committed to him Venture your Souls in this bottom he hath power to keep it he hath pawned his Faithfulness in the Promise SERMON LXXXIV PSAL. CXIX 76. Let I pray thee thy mercifull kindness be for my comfort according to thy word unto thy Servant IN the foregoing Verse he had acknowledged that God had afflicted him and now he prayeth that God would comfort him The same hand that woundeth must heale and from whom we have our Affliction we must have our Comfort Hosea 6. 1. Come let us return unto the Lord for he hath torn and he will heale us he hath smitten and he will binde us up Affliction it is God's judicial Act a kind of putting the Creature in Prison which being done by the supream Judge who hath an absolute power to save and to destroy to ruine or pardon there is no breaking Prison or getting out without his leave He doth there not onely speak of Affliction but of the Justice and Faithfulness which God shewed in it 1. Justice Those that humbly confess the justice of his stroaks may with the more confidence implore his Mercy Judgement hath done its work when the Creature is humble and penitent There lieth an appeal then from the Tribunal of his Justice to the Throne of his Grace Though our Sins deserve Affliction yet there is Comfort in the mercifull Nature of God and the Promises of the Gospel David first acknowledgeth that he was justly afflicted and then he flyeth to Mercy and beggeth Comfort 2. He observeth also a Faithfulness in all God's Dispensations he doth not afflict his Children to destroy them but to prepare them for the greater Comfort As one of his Children and Servants David sueth out his priviledge God that is just and true will also be kind and mercifull To have Judgement without Mercy and Desolation without Consolation is the Portion of the Wicked but Lord saith he I am thy Servant Therefore I pray thee let thy mercifull kindness be for my comfort So that you see this Request is fitly grafted upon the former Acknowledgment In it observe 1. The original Cause of all the good which we expect Thy mercifull loving kindness 2. The Effect now sued for be for my comfort or to comfort me 3. The Instrument or means of obtaining it which is double 1. On God's part The Word According to thy Word 2. On our part Prayer Let I pray thee 1. In the Word there is the relief discovered and offered and thereby we are incouraged and assured 2. On our part there is Prayer In which we act Faith and spiritual Desire 3. We have hope given in the Word and we sue it out by Prayer 4. The Subject capacitated to receive this effect from that Cause in this order Thy Servant Doct. That the people of God have liberty and much incouragement from God's mercifull Nature and Promises to ask comfort in their Afflictions This Point will be best discussed by going over the parts and branches of the Text as they have been laid forth to you 1. The primary and principal cause of all Comfort is the mercifull kindness of God We reade in the 2 Cor. 1. 3. That he is the Father of Mercies and then it presently followeth That he is the God of all Comfort The remedy of all our Evils lyeth in the Mercy of God And his Kindness and Goodness is the Fountain of all our Blessedness I shall inquire 1. What his mercifull kindness is 2. What special incouragement this is to the People of God First What his mercifull kindness is you see here is a compound Word which importeth both his pity and his bounty Here is mercifulness and kindness mentioned First His mercifulness Mercy hath its name from misery Misericordia is nothing else but the laying of the misery of others to heart with intention of affording them relief and succour In God it noteth his readiness to do good to the miserable notwithstanding Sin The motion cometh from within from his own Breast and Bowels For our God is pitifull and of tender mercy James 5. 11. and the act of it is extended and reached out unto the Creature in seasonable relief For the Throne of Grace was erected for this purpose Heb. 4. 11. Two things there are in mercy First A propension and inclination to commiserate the afflicted Secondly A ready relief and succour of them according to our power affectus effectus First There is a compassion or a being affected with the misery of others This properly cannot be in God in whom as there is no passion so strictly speaking there is no compassion yet something Analagous there is a taking notice of our misery Something like a pity arising in his heart upon the sight of it which the Scripture frequently ascribeth to God and we can best understand as we consider the Divine perfections shining forth in the humane nature of Christ. Exod. 2. 24. He heard their groaning and Isa. 63. 4. In all their afflictions he was afflicted Judges 10. 16. His soul was grieved for the misery of Israel Forms of Speech taken from the manner of men who use to be thus affected when they see a miserable object God in his simple and perfect Nature cannot be said either to joy or grieve but he carrieth himself as one thus affected Or these expressions were laid in aforehand to suit with the Divine perfections as manifested in Christ who is touched with a feeling of our infirmities Secondly Mercy noteth the actual exhibition of help and relief to the miserable When his people cry to him he runneth to the cry Psal. 78. 38. He being full of compassion forgave their iniquity and destroyed them not yea many a time turned he his anger away and did not stir up all his wrath Mark there Gods forgiving the iniquity was not inflicting the temporal punishment or destroying the sinner presently the cause of all was not any good in the sinner but pity in God that moved him to spare them for the time So he doth sometimes for those that cry to him but in a natural manner as a
for slaughter Secondly Reasons from the subject or disposition of the renewed heart 1. They have once had an apprehension of their true misery by reason of sin and the curse None prize the favour of God but they have been burdened with the sense of sin and misery We speak in vain to most men 't is onely the sick will prize the Physician the condemned be earnest for a pardon 2. They are renewed till a man be holy he cannot rejoyce in Spiritual things The fools heart is always in the house of mirth Eccl. 7. 4. For masks and plays and merry meetings feasts and banquets and vain company and idle games and pastimes these are the life and joy of their Souls A fool will make a foolish choice as children prefer their rattles and toys before a solid benefit Rom. 8. 5. For they that are after the flesh do mind the things of the flesh and they that are after the spirit the things of the spirit the desire sheweth what is delightfull and comfortable but now the renewed heart 't is their all to be in favour with God they have not the spirit of the world 1 Cor. 2. 3. many have affections for any thing but God The Use is Reproof to those that care not for this sense of Gods mercy David could not think himself alive till he was reconciled to God Profane men are not much troubled with this care though God be angry they can seek their delight elsewhere they can rejoyce in the Creature apart from God so they may have outward things they are at ease and can sing lullabies to their Souls as that wretch in the parable Luke 12. 19. eat drink and be merry If they be in trouble they seek to put away their troubles by carnal means Let these consider first God can make the stoutest hearted sinner who standeth aloof from him to see he is undone without him 't is no hard thing to put a sinner in the stocks of conscience so that one favourable look would be valued more than all the world Secondly it may be when punishment hath opened their eyes God may hide his face and withhold the blessing from them when they seek it with bitter tears Prov. 1. 28. They shall call upon me but I will not answer they shall seek me early but shall not find me 2. To shame the people of God that have such cold and careless thoughts about that which true believers count as dear as their lives 1. This slightness cometh from carnal complacency or inordinate delight in the Creature or letting out our selves to worldly delights Now this is vile ingratitude when Gods gifts and those of the worser sort draw us from himself Will you be of a Gadaren spirit or as one of the vain fellows as Michal told David scoffingly 2. Consider how dangerous this is to our temporal and eternal felicity Temporal felicity the creature is blasted when our life is bound up with it The world is eclipsed that the favour of God may be more prized and the loss of the creature should more awaken us to seek after God We most prize the evidences of Gods favour and reconciliation with him when we are in trouble and God taketh away our worldly comforts that the consolations of his Spirit may not seem as small things Many have smarted for carnal complacency Eternal felicity when any carnal thing is valued more than God it puts our eternal comforts upon an hazard 't is a selling the birthright for a mess of pottage Heb. 12. 15. Well then let us be weaned from the world for while we take too much delight in the creature God is the less esteemed 2. Use Is Instruction to teach us how to carry our selves with respect to this priviledge a sense of the love of God shed abroad in our hearts in the fruits and effects thereof 1. Let us make it our chiefest care to get and preserve the fresh sense of Gods love upon our hearts grudging at no labour 2 Pet. 1. 10. Give diligence to make your calling and election sure c. No cost Matt. 13. 46. When he had found one pearl of great price he went and sold all that he had and bought it Phil. 3. 8 9. denying lusts and Interests 2. Not to hazard it on cheap terms God forbid that I should sell my Inheritance Will you sell away Christ and Heaven for such cheap rates hazard your Souls for carnal satisfaction 3. Let us be sensible of the want of it as the greatest misery Matt. 9. 15. 4. Rejoyce in it above all things Psal. 4. 6 7. Be glad if this be promoted though by sharp afflictions 2. Doctrine All such as would have the comfortable effects and sense of Gods mercy must delight in his law 1. Delight in the law implyeth obedience for it is not a delight that ariseth from speculation or the contemplation of the truth revealed therein I delight to doe thy will O my God yea thy Law is within my heart Psal. 40. 8. and Psal. 112. 1. Blessed is the man that feareth the Lord that delighteth greatly in his Commandments not in the knowledg of their duty but in the practice of it 'T is in the Law as the rule of Duty and all tendeth to practice They that delight in the speculation grudg at the practice One that is observant of God's will delighteth to believe and obey as well as to know Gods word 2. A ready and cheerfull obedience must be willingly and heartily undertaken Love to the work for the works sake A man is never truly converted to God till God hath his love and his law hath his love for the constitution of the heart is not seen in our opinions so much as in our affections love desire and delight Many mens Judgment is for God that is Conscience is for God but their hearts are for other things When obedience is practically and chearfully undertaken and the delight of our Souls in them Men have a little compulsory religiousness 't is most when frightned into it Men do something but had rather leave it undone and do not choose rather to walk holily if they had their own choice A man is slavish when fear of being damned doth onely sway him the godly love holiness as holiness they are constant with God But why do they that have a comfortable sense of his mercy delight in his law 1. These are onely fit to ask mercy 2. These are qualified to receive mercy 1. These are onely fit to ask mercy First because they are likely to ask it most feelingly None prize the mercy of God nor will ask it in such an earnest and broken-hearted manner as those that delight in his Law These see their want of it they are sensible of more defects than others are Rom. 7. 24. O wretched man that I am they mind their work which others that exercise themselves not unto godliness mind not they have greater light and greater discoveries more
converting power of the Word they are a secondary confirmation of the truth of the Word to us I tell you why I put in that Word a secondary confirmation they are not a primary for we must believe the Word before we can feel its efficacy and find it to be effectual to us and therefore the primary grounds of Faith are the impressions of God upon the Word the secondary are the impressions of God upon the heart now I have felt the vertue and power of the truth upon my soul and all the world shall not draw me from it I must have a primary confirmation of the truth of the Word before I can believe and before it can work in me The â—…stle saith 1 Thess. 2. 13. Ye received the Word not as the word of man but as the Word of God which effectually worketh in you that believe First I receive it as the Word of God by some Marks and Notes and Characters some impress of God upon his Word somewhat God hath left of himself in the Word and that awes my heart to reverence it there I receive it upon my heart but when it works in me mightily I have a secondary confirmation When I have eyes to see the impress of God upon the Word then I feel the power of it and when I have felt the power of it it 's confirmed in my soul 1 Cor. 1. 6. When we feel the blessed effects the quicknings and comforts of the Word it 's a mighty help to Faith So 1 Iohn 5. 10. He that believeth on the Son of God hath the witness in himself What is that witness in himself why the witness of the Spirit applying the blood of Christ to the Conscience sanctifying and quickning the heart then he hath the witness in himself and is more confirmed that Jesus is the Christ and the Word of God is true and cannot easily be divorced from it he hath felt the effects of it in his own heart Col. 1. 5 6. For the hope that is laid up for you in heaven whereof ye heard before in the word of the truth of the Gospel and knew the grace of God in truth We guess at things before and have but a wavering Faith such as may let in some work upon the Soul then we know it in truth then it is more fully made good to us by the convincing comforting and sanctifying Spirit that evidenceth it to our Souls and this can be no other but the truth of God this makes our Faith more strong and rooted and we may be confirmed in the hope and belief of the Gospel and may not easily be removed therefrom 2. Take Faith in the other Notion for a dependance upon God for something that we stand in need of every manifestation of his grace it should be kept as an experience by us for afterwards when that frame may be away when God may hide his face and all dead in the soul. As David in his infirmity remembred the years of the right hand of the most High and former experiences of God Psal. 77. 10. As he in an outward case for outward deliverances remembred the former help and succors he had from God so we may remember former grace and former quickning There are many ups and downs in the spiritual life for even the new Creature is changeable both in point of duty and in point of comfort Now it 's a mighty confirmation when we remember what God hath done First In point of duty Sometimes you shall find you are dull and heartless under the Ordinances of God in reading and hearing you find little life lazy and almost indifferent whether you call upon God in secret or hear the Word or join in the communion of Saints no relish in any duty do it almost for custom-sake or at best but to please your Consciences you must do it and you drive on heavily not for any great need you feel of them or good you find by them or hope you expect from them Now it is of great use to remember how I have waited upon God formerly and he hath quickned refreshed and comforted me and therefore it is good to try again to keep up our dependance upon his Ordinances when this dulness seizeth upon the soul and this listlesness when Conscience is sleepy and the heart hangs off from God remember I have been quickned 2. If it be in point of comfort fears and sorrows why is there no Balm in Gilead no Physician there Hath not God relieved in like straits before and given in fresh consolations when you have bemoaned your selves and opened your case before him There are none acquainted with the spiritual life but have many experiences both of deadness and comfort Now one is a great help against the other that our hands may not wax faint and feeble God that hath comforted may comfort again and why should I neglect his appointed means No I will continue there and lie at the Pool where the waters have been stirred 2. They are of Use again to stir up our affections to God and his Word 1. To increase our love to God O! we should keep the impression of his kind manifestation still upon the heart that the mercy may be continually acknowledged surely 't is a favor that God will manifest himself to us and own us in our attendance upon his Word and other duties The Lord Jesus promiseth it as a great blessing Iohn 14. 21. He that loveth me and keepeth my commandment shall be loved of my Father and I will love him and will manifest my self to him Now then when any such sensible favor is vouchsafed to us we should not forget it but lay it up as a continual ground of thankfulness and love to God Cant. 1. 4. We will be glad and rejoice in thee we will remember thy love more than Wine When God hath treated us most magnificently in his Ordinances either at his Table or Word and God hath refreshed and revived our Souls O! we will remember this and lay it up for the honor of God and knit our hearts in a greater love to God 2. It is of great Use to increase our love to the Word for the excellency and worth of the Word is found experimentally by Believers so that their love and estimation of it is more fixed and setled upon their hearts so that they purpose to make use of it always for their Comfort and direction it is a great encouragement when formerly they have found comfort and life thereby The Apostle to settle the Galatians that began to waver that were apt to be overcome by their Judaizing Brethren to settle them in love to the Gospel he puts them to the question Gal. 3. 2. This only would I learn of you Received ye the Spirit by the works of the Law or by the hearing of Faith The Spirit of Regeneration with all his comforts and graces are not conveyed to you by the doctrine of the
to hearken to his voice And the Lord hath avouched thee this day to be his peculiar people When did you give up the key of your hearts to God and lie at God's feet and say Lord here I am what wilt thou have me to do Acts 9. 6. They that are Gods come in this way by resignation or spiritual contract by entring into Covenant with him 2. What have you that is peculiar Have you the favor of his People Have you the conversation of his People God's peculiar People have peculiar mercies at least their hearts and spirits are carried out after them Psal. 106. 4. Lord remember me with the favor of thy people Common mercies will not serve their turn but they must have renewing and sanctifying mercies and special pledges of his love not increase of Estate Honour or Esteem in the world these are not things their hearts run upon but Lord the favor of thy People Or Psal. 119. 132. Do good unto me as thou usest to do unto those that love thy Name There 's a goodness which God vouchsafeth to all his creatures to the men of the world he gives a plentiful Portion their bellies are fill'd with thy hid treasure but Lord let me have the comforts of thy Spirit the manifestations of thy love and good will to my soul in Christ Jesus As Luther said and protested God should not put him off with Gold nor with Honours I must have his Grace his Christ his Spirit Valde protestatus sum me nolle his satiari If you have such peculiar spirits your hearts would be carried out after these distinguishing mercies A man may have common mercies and go to Hell and be cast away but God's peculiar People have peculiar mercies then they will not be contented with a common conversation Mat. 5. 46. If you love them that love you what do you more than others There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something over and above that should be seen in a Christian's life 'T is a fault 1 Cor. 3. 3. Ye walk as men In the new creature there should be something more excellent God's peculiar People as there 's a difference between them and others in point of Priviledges so also in point of conversation they should live at a higher rate more heavenly meek mortified more charitable than others Christians should walk so as to convince the world and make them wonder at the beauty majesty and strictness of their Lives You harden carnal men when you profess your selves to be God's peculiar People and there 's no difference between you and others 3. Doth your Resignation appear in your living and acting for God Is Holiness to be written in visible characters upon all you do Zech. 14. 19 20. The impress of God is upon his People it is upon the Horse Bells upon all the Pots of Ierusalem it is upon all they have all they enjoy Holiness to the Lord they spend their time as being dedicated to God they spend their estates as being dedicated to God Do you use your selves as those that are Christs improving your Time Relations Talents Interests for his glory This may be discovered partly by checking Temptations upon this account 1 Cor. 6. 15. Shall I take the members of Christ and make them to be the members of an harlot This Body is Christs and therefore must be kept in sanctification and in honour this time I mispend this estate is Christs and so you dare not give way to the solly and sin with which others are transported for you look upon all that you have as Christs and so also are your contrivances and projects for God's glory you will be casting about how you may honour Christ by your Estate and Relations and every thing you have Nehem. 1. 11. Grant me mercy in the sight of this man For I was the King's Cup-bearer That is he was considering what use he might make of this authority and esteem which he had with the King of Babylon and what use he might make of it for God God hath advanced me to such honour and place what honour hath God had Look as David 2 Sam. 17. 2 I dwell in a house of cedar and the ark of God dwells within curtains Here the Lord hath abundantly provided for me but what have I done for God When you are in all things seeking the things of God and laying out your selves for the glory of God and if God needs any thing that is yours you freely and willingly part with it USE II. To persuade us to resign up our selves to God and to live as those that are Gods 1 First To resign up our selves to God Isa. 44. 5. One shall come and say I am the Lords and another shall call himself by the name of Iacob and another shall subscribe with his hand unto the Lord and surname himself by the name of Israel Come and subscribe to the God of Iacob give it under hand and seal enter your names in his Master-Roll that you are one of his Subjects and Servants Motives are these 1. You owe your selves to God and therefore should give up your selves to him Philem. v. 19. Thou owest unto me even thine own self 'T is true with respect to God thou owest all that thou hast to him thou hast nothing but what he gave thee first God calls it a Gift My son give me thy heart but it 's indeed a Debt for God gave it not to dispossess himself and divest himself but gave it for his use and service He gave you your selves to your selves as a Man gives an Estate to a Factor to trade with or as an Husbandman scatters his seed upon the ground not to bury it there but expecting a Crop from thence So God scatters his Gifts abroad in the world gives life and all things not to establish a dominion in thy person but only a stewardship and a course of service Hast thou life Man is not Dominus vitae but Custos not Lord of his life but only the Guardian and Keeper for God Now what is said of life is true of Estates and all things else there 's no proper dominion we have 2. God offers himself to thee and therefore 't is but reasonable thou give up thy self to God In the Covenant there 's a mutual engaging between God and the creature to be each others according to their several capacities I will be their God and they shall be my people The great God Quantus quantus est totus noster est as great as he is he becomes ours all in him ours his Wisdom Power Strength Father Son and Holy Ghost is our everlasting Portion God the Father will be our Portion for ever he will give his Son to be our Redeemer and his Spirit to be our Guide all the Persons with all their power and strength are engaged for our use Look as when Iehoshaphat made a League with the King of Israel this was the manner of it 1 Kings 22.
then 't is broad for its duration and continuance First 'T is broad for use A Man may soon see to the bottom of the Creatures but the wisdom and purity and utility of the Word of God and the Mysteries therein contained and the spiritual Estate that we have thereby you cannot see to the end of that it extendeth to all times places persons actions and circumstances of actions it hath an unconceivable vastness of purity and spirituality But you will say there is a set number of Precepts how say you then 't is exceeding broad Their use is large and 't is here put for the whole Word of God Adoro plenitudinem Scripturarum tuarum saith Tertullian Here are Remedies for every malady and a plentiful Storehouse of all comforts satisfaction to every doubt nothing pertaining to the holiness and happiness of Man is wanting nothing requisiter to direct comfort and support men in all conditions prosperity adversity health sickness life death what shall I say 'T is the Word that sanctifies all our comforts 1 Tim. 4. 5. 'T is the Word that maintaineth our lives Mat. 4. 4. 'T is the Word that fitteth us to an immortal being 1 Pet. 1. 23. We cannot easily express the comprehensiveness of it and the benefit that we have by it When all earthly things fail the Word will be a sure Comforter and Counsellor to us it doth not only tell us what we should do but what we shall be In short the Word of God describeth the whole state of the Church and the world and what shall become of it in the world to come There is a foolish curiosity that possesseth many in the world who desire to know their destiny and what is in the womb of futurity as the King of Babylon stood upon the head ways to make divination Now let this curiosity be turned to some profitable use nothing deserves to be known so much as this what shall become of us to all Eternity If the question were Shall I be rich or poor happy or miserable in this world it were not of such great moment for these distinctions do not out-live time but the question is of great moment Whether I shall be eternally miserable or eternally happy 'T is a foolish curiosity to know our earthly state the misery of which cannot be prevented by our prudence or foresight but it concerneth much to know whether we are in a damnable or saveable condition while we have time to remedy our case and this the Word of God will inform you of assuredly Well the Commandment is exceeding broad This is the Word that discovereth to you the nature of God and the holy Angels the souls of men the state of the world to come who is the Author of Scripture God thy Commandments the matter of Scripture God 't was not fit that any should write of God but God himself What is the end of this Word God Why was this Word written but that we might everlastingly enjoy the blessed God As Caesar wrote his own Commentaries so God when there was none above him of whom he could write he wrote of himself by Histories Laws Prophesies and Promises and many other Doctrines hath he set himself forth to be the Creator Preserver Deliverer and Glorifier of Mankind and all this is done in a perfect manner Men mingle their imperfections with their Writings though holy and laudable for their names yet they discover themselves in all they do their words and speeches are never so perfect but there is something wanting and here you can find nothing but God here God hath written a Book whose works are perfect nothing can be added nothing taken away To say there is an idle word in Scripture is great blasphemy saith Basil. We have no reason to run to humane inventions for the Word prescribeth every duty every thing that is to be believed and done in order to salvation Open the Gap once and there is no end one brings in one thing and then another and from hence comes all the Ceremonies that do abound in the Church 't is not only most perfect but most profitable and containeth all kind of learning Common Crafts will teach us how to get our Bread but this how to get the Kingdom of Heaven Law preserveth Estates the Testament of Men this the Testament of God the Charter of our inheritance Physick cureth diseases of the body this afflicted minds and distempered hearts Natural Philosophy raiseth Men to the contemplation of the Stars but this to the contemplation of God their Maker By History we come to know of the rise and ruine of Kingdoms States and Cities by this the Creation and Consummation of the world Rhetorick serves to move affection this to kindle divine love â—…oetry causeth natural delight this delight in God no writing like this Secondly As it hath a breadth for use so for duration and continuance 't is the eternal truth of God that shall live for ever Mat. 5. 18. Heaven and earth shall pass away but not one jot or tittle of the law shall fail So Mat. 24. 35. Heaven and earth shall pass away but thy Word shall not pass away But how doth the Word continue for ever Not the Word it self but 1. The Obligation and Authority of the Word continueth for ever 't is an eternal Rule of Faith and Righteousness to the Church that 's more stable than Heaven and Earth Let me shew you how the Doctrine is perpetual The original draught is in God himself the substance and matter of the Moral Law is perpetual viz. namely the perfect love of God and of our Neighbor but the form is not we shall have no need of precepts and prohibition and promises and threatnings in the light of Glory which we have need of in the light of Grace Fierce Horses need a Bridle and there is other kind of Discipline for Children when grown up than when young When they are young we correct their bodies but when they are grown up we correct and punish them by disinheritance The Prop is removed when the thing standeth fast upon its own Basis when we come to Heaven we have intuitive apprehensive knowledge we shall have no other Bible but the Lamb's face many things that are necessary by the way are not necessary when Faith is changed into Vision and Hope into Fruition Scripture is necessary as letters to the Spouse from her Beloved while absent when present there is no such need We need not a Bond when payment is made so Scripture is the Indenture between us and God here but when that is past we shall not need Scripture 2. 'T is eternal in the â—…ruit it bringeth forth the blessing of eternal life to them that keep it and obey it 2d Epistle of Iohn chap. 2. For the truths sake that dwelleth in us and shall be in us for ever So Iohn 8. 51. He that believeth in me shall never see death Why holy men dye as well
are easily carried away There may be knowledge where there is not assent there may be assent where there is not Love there may be some slight perswasion of the truth of Evangelical Doctrine but if the heart be byassed with Lust and sin a man doth but lie open to temptations to Apostacie Therefore until the heart be drawn out unto Love to the truth it can never be stable with God 3. This is that which will give you a clearer understanding in the mysteries of godliness The more we love the word the more we study it and the deeper insight and more spiritual discerning we have in the mysteries thereof It is not acute parts but strong affections to divine things that maketh us to understand them in a spiritual manner If a man hath acute parts but yet if he hath vile affections and carnal passions these will becloud the mind and fill us with prejudicate opinions so that we cannot discern the mind of God in many cases nor spiritually discern it in any Men are darkned with their own lusts their minds are darkned with carnal lusts then in seeing they see not in hearing they hear not they do not hear what they hear Let me set it forth by this similitude a blunt Iron if it be throughly heated in the fire will sooner pierce through a thick board than a sharper tool that is cold so in the order of the affections when a mans heart is heated and warmed with Love to divine things then it pierceth through he hath such a sight of divine things as they shall affect and change his heart more than he that hath great parts It is not acuteness of parts so much as entireness of affection which gives us a spiritual discerning of the mysteries of Godliness For when the heart is weded to carnal lusts the judgment is corrupted and partial but when we have an affection to holiness we shall sooner discern the mind of God Knowledge that breeds Love and Love that increaseth knowledge for it fortifieth and strengtheneth the other faculties of the soul that they may be more ready in operation Let this persuade you to get this Love to the word of God Ay but how shall we do to get this Love 1. Direction I told you before it 's the fruit of Regeneration yet a little to quicken you hereunto Consider all the Arguments which are brought as whose word it is it is God's word and if you love God will you not love the word of God Surely your best affections are due to him and if you bear any affections to him you will bear an affection to his word Isa. 26. 8. Our desires are to thee and to the remembrance of thy name First to thee and then to the remembrance of thy name or as it is in the Original to thy memorial If you have desires to God then you will love that blessed book wherein you shall read and hear of God where God hath displayed his name to you And then consider what benefits you have by the word It serves 1. To enlighten us and to direct us This is our Light in a dark place and to guide us upon all occasions Solomon saith Eccles. 11. 7. Light is sweet and a pleasant thing it is for the eyes to behold the Sun If Light natural be so pleasant what is Light spiritual And therefore the Psalmist compares the word of God to the Sun Psal. 19. First he speaks of the Sun when he displayeth his beams upon the earth then presently he comes to speak of the word of God The world can no more be without the one than the other without the word of God no more than without the Sun for as one doth revive the drooping plants and chear and refresh nature by his comfortable beams so the word of God doth rejoyce refresh and revive the hearts of God's people by its light and influence Psal. 19. 7 8. Oh! it 's a comfort to have light to see our way When men begin to have a conscience about heavenly things they will judge so Paul and his companions in the great storm at Sea when they saw no Sun for many days and when they were afraid to fall upon rocks and shelves with what longing did they expect to see the Sun So a poor bewildred soul doth experiment such another case when his way is dark and hath no direction from the word of God what course to take But when he can get a little Light from the Testimonies of the Lord to guide him in his way how sweet refreshing and reviving is this to his heart 2. It serves to comfort us in all straits The word of God is as Basil saith A common shop of medicaments where there 's a salve for every sore and a remedy for every malady a Promise for every condition God hath plentifully opened his good-will and heart to sinners whatever the burden and distress be still there is some remedy from the word of God Look as David Psal. 48. 2 3. bids them to view Zion on all sides to see if there were any thing wanting necessary for Ornament and defence So may we say of the word of God go round about see if there be any thing wanting for the comfort of a Christian. There are promises of wisdom to manage our business 1 Iames 5. promises of desence in the midst of all Calamities Heb. 3. 5. Promises of sustentation and support in Gods storehouse blessings enough for every poor soul. Then the word of God serves to support and strengthen us in our conflicts either with sins or with afflictions to strenthen us against corruptions and quicken us to duties the sword of the spirit which is the word of God the choicest weapon in the spiritual warfare Eph. 6. 18. Here a Christian fetcheth his all from hence Therefore if you would have these affections to the word think what a great deal of benefit is to be had by it Light Comfort and Strength 2. Direction Secondly Be in a capacity to love the word If you would have this strong affection David speaks of you must be renewed and reconciled 1. Renewed for this Love is an affection proper to the new nature Rom. 8. 5. They that are asier the spirit do mind the things of the spirit It is in vain to think of any such love to God's word untill we be renewed by God's grace A man as a man may delight in the knowledge of the word but to receive the word of God as the word of God there must be somewhat of the divine nature or you will not have such a relish and savor to spiritual things 2. Be reconciled to God A guilty creature what comfort can he take in the word of God where he can see nothing but his accusation and his doom when he looks into it it shews him his natural face A natural man cannot delight in the word of God for it only revives his fears and offers to his
God and then a Man is safe whatever happens nothing can befall him that doth endanger his hopes or endamage his interest in Christ if they kill him they do but put him there where he would be he hath secured his great interest Persecutors cannot reach the better part Luke 12. 4. They kill the body after that they can do no more A good Man let them do what they can can come to no hurt he is indeed like a Die cast him high or low still he falls upon his square he hath a bottom to stand upon hopes to support him 2. Because he hath fitted his spirit for all kind of conditions A Man that is to go a long Journey must prepare for all weathers so a Christian must learn to be abased as well as to abound Phil. 4. Now a mortifi'd Man hath the advantage of all the World a Man that is dead to worldly interests hath the advantage of all others for doing and suffering for God and in noble and generous actions It is our affections that increase our afflictions that make us so base and pusillanimous 1 Cor. 7. 31. Rejoice as if you rejoiced not weep as though ye wept not If our hearts did not rejoice so much in the Creature if we were in a greater indifferency to worldly things the loss and miscarriage of them would not surprize us with so great terror A mortified Man is wiser than other Men because he hath plucked out the root of all trouble which is an inordinate affection and then let his condition be never so bad he is fortified temperance makes way for patience 2 Pet. 1. 6. Add to temperance patience Temperance or a moderation in the enjoyment of all things tends to Patience in the loss of them A Man that possesseth them without love can lose them without grief They may lessen his Estate but cannot lessen his comfort therefore this is the Man that can pray always rejoice evermore in every thing give thanks for giving and taking for the Word of God hath taught him this holy weanedness from worldly things 3. He can look to the end of all things not only to the present but the future Heb. 11. 1. Faith is the substance of things hoped for the evidence of things not seen He can see Victories in a downfall and this is a wisdom proper to Faith to see the overthrow of the Churches Enemies when they rise up and prosper A natural Man may look above his condition as long as he seeth any probability in second causes but Faith is the evidence of things not seen When there is no probable way then it can look above them Reason usually is short-fighted it cannot see afar off 2 Pet. 1. 9. It cannot look beyond the cloud and vail of present discouragement But now Faith can see one contrary in another see a good end in bad means and those things that make against them to make for them and what in itself is hurtful is altogether temper'd by God's hand and to the greatest good Rom. 8. 28. Psal. 37. 37 38. Mark the perfect man and behold the upright for the end of that man is peace But the end of the wicked shall be cut off And Psal. 73. 17. I went into the Sanctuary and there I understood their end Those that are governed by Sense Will and Passion cannot be wise for they do not see to the end but he that lives by Faith looks not to appearances but seeth the end therefore this Man can bear up with hope and courage in the midst of all difficulties and troubles Use 1. Caution against two things Carnal Fear and Carnal Policy 1. Against Carnal Fear Many are troubled when they consider the power and cunning of the enemies of God's People I but you need not be dismay'd when you do in the simplicity of your hearts give up your selves to the direction of God's Word you need not fear all their craft when they are confounded and broken to pieces by their own devices you shall stand firm It seemeth to be the greatest folly in the World to keep at a distance from the rising side in time 't will be found to be the greatest wisdom You think they carry their matters with a great deal of cunning whil'st they slight God and tread the unquestionable interests of Christ under foot and that the Cause of God will never get up again Since they reject the Word of God what wisdom have they Ier. 8. 9. When you fail will you believe the Word of God or the doubtful face of outward things Be sure once you are in God's way and then you cannot miscarry finally Will not Christ uphold the Ministry in despight of the Devil and evil Men Have we not the Word of God to secure these hopes for us therefore what need we fear what wicked Wretches attempt against us Doth not God love Righteousness Will he not take vengeance And in their highest prosperity may not we see their downfall Therefore why should we be afraid 2. Then take heed of Carnal Policy for we are made wiser than our Enemies through the Commandment We must not oppose craft with craft for so Satan will be too hard for us in the use of his own Weapons that 's not wisdom to run to shifts and to carnal and sinful devices There is a wisdom that is necessary for the Children of God Mat. 10. 16. I send you forth as sheep in the midst of wolves be wise as serpents simple as doves ever it was so with God's People they are as Sheep in the midst of Wolves destitute of all outward supports Be ye therefore wise as Serpents and harmless as Doves Carry your selves prudently and holily in my service that wisdom and knowledge which doth not agree with justice but puts upon doing things that are unjust that 's craft not wisdom Now though Christ hath bid us be wise yet he hath forbidden us to be crafty when you run to carnal shifts you think to be wiser than God All the mischiefs of the present Age have meerly been occasioned by unbelief we durst not trust God in his own way but will run to carnal practices meerly to prevent evil and you see how we are entangled in all manner of confusion Ieroboam would be wiser than God God would have setled the Kingdom upon him but he ran to a way of his own and that was his undoing Take heed of this fleshly wisdom 2 Cor. 1. 12. Not in fleshly wisdom but in simplicity and godly wisdom The more simple and plain a Christian walks according to the direct Letter of the Scripture the more safe he is but when he doth run to those baser courses meerly out of distrust to God all things come to ruine Carnal Policy never succeeds well with the Children of God never did a Christian thrive by carnal Policy or using carnal Fetches for carnal Ends God crosseth them A man that will walk by the light of his own
how we are to refrain from every evil way The reasons of this are two 1 Because sins will weaken our graces 2 They will weaken our Comfort both which are necessary to the keeping of Gods Law therefore if we would keep the Law and be punctual and close with God in a course of Obedience we must stand at a great distance in heart and practice from all sin 1. Sins will weaken our graces There are several graces necessary to the keeping of God's Law as Faith Fear Love Hope You know at Conversion God puts a vital Principle into us that is diversified and called by these several names These graces are planted in us as principles of operation and as these decay our acts of Obedience will be more or less a sickly faith can produce but weak operations as if the root wither and decay the branches will not long flourish so when our fear and reverence of God is lessened as it is by every act of sin the spiritual life will not be carried on with that exactness and care So when our love waxeth cold we will not be so diligent and serious for these are the Principles of operations Rev. 3. 3. When they left their first love they left their first works If there be a decay and diminution of our graces then there will be an intercession of acts and operations these graces will suffer a shrewd loss they are qualities and therefore capable of encrease and remission being more or less As Love it may wax cold Matth. 24. 26. Fear may be greater or less so Faith though there be some seed of Grace remains to preserve the interest of the soul yet things may be ready to dye and faint How do they decay by sins Gal. 5. 17. These things are contrary flesh and spirit that is always warring upon one another and weakening one another and here lies the Christian's advantage to observe which is up and which is down By every act of deliberate sin the flesh is strengthened and grace weakened these are up and down in a renewed heart therefore it is good to see which prevails that you may not weaken your strength if you gratifie the flesh you hearten your enemy and strengthen your clog and so grace languisheth 2. It weakens our comfort Comfort is necessary to make us lively and chearful in God's service The Lord knows we drive on heavily when we have not that peace of Conscience serenity of mind and we want the comforts of God's spirit The more our hearts are enlarged the more we run the way of God's Commandments Psal. 119. 32. What is an enlarged heart chiefly by joy and comfort It is joy that enlargeth the heart now sin weakens this joy this comfort which is our strength When Adam sinned his soul was filled with horror Gen. 3. 10. And David when he had been tampering with sin lost his Comfort Psal. 51. 8. Make me to hear of joy and gladness that the bones which thou hast broken may rejoyce And ver 12. Restore to me the joy of thy Salvation He that priks himself with a needle or sharp thing must needs feel pain so whosoever gives way to sin certainly will have trouble of soul confusion grief fear sorrow and loseth his sense of salvation for a time and sins away his peace Always the more exact our walking the more is our peace of Conscience 2 Cor. 1. 12. This is our rejoycing the Testimony of our Conscience c. Well then if we would be punctual with God we see how much it concerns us to stand at a distance from every evil way Use 1. To shew how far they are from a course of Obedience that live under a full power of their sins Never think you seek after that which is good while your evil scent remains with you and your former evils are in life and strength to this very day All those that wallow in brutish sins of Drunkenness and Adultery so those that are guilty of common swearing Sabbath breaking and such â—…like gross sins these have good thoughts of themselves they have sincerity towards God but such have a spot that is not the spot of God's people Twice there 's a caution interposed that such should not be deceived 1 Cor. 6. 9. Eph. 6. 6. You will say where lies the danger of any deceit O the worst are apt to deceive their own hearts There 's a world of these deceivings in the hearts of men the best of Saints have fallen into as great sins they think these are but petty slips and humane infirmities and God's patience will suffer all grace will pardon all at length and no man is perfect therefore they have some hopes to even those that are drunkards adulterers and abusers of themselves with mankind though their sins be as Sodom those that fall into the grossest sins they are apt to be deceived Be not deceived these things are not consistent with grace 2. It shews how far they are from the temper of God's Children that are not punctual with God in a course of Obedience that hate one kind of evil not another many hate prodigality yet not covetousness hate covetousness and are given up to sensuality hate an Epicure and such a one as squanders away his estate thinks as evil of him as can be but not hard hearts such as shut up their bowels and do no good in their places and some hate sensuality but not pride but cherish that there is some sweet bit under his tongue as Zophar speaks Iob 20. 12. Christians though we can subdue no sin as we should yet we are to resist every sin and especially to bend all the force and strength of your souls against your sins that sin which is most apt to prevail with you this is a sign of uprightness Psal. 18. 23. and therefore if you would know whether you have given up your selves to walk with God to keep his Word what labouring hath there been with your own hearts what pains have you taken to set against your own sins are you most jealous of it pray most against it often turn the edge of the Word upon it are you observing the decays or do you keep it under the tongue Reason with your selves upon the world to come is it reserved corruption or remaining corruption Have you never been dealing with your hearts to suppress such a corrupt inclination as you have been often foiled with Use 2. To press those that would be exact with God to stand at a distance in heart and practice from every known sin whatever urging and solicitations you have within your selves though it would break out yet have you refrained To this end let me commend two graces and two duties The two graces are love to God and his Word and fear to God and his Word For the Graces 1. A Love to God a Love to the word of God A Love to God Psal. 97. 10. Ye that love the Lord hate evil It is as
be innumerable every days experience will furnish us with enough of this they that will not take the light of God's Word stumble upon dark mountains for God hath owned his Word to a tittle owned both the Tables Râ—…m 1. 18. The wrath of God is revealed from heaven c. from heaven by the effects of his wrath If men be ungodly and unrighteous they are punished nay not only in the general but in particular Heb. 2. 2. For if the word spoken by angels was stedfast why for every transgression and disobedience received a just recompence of reward By every transgression he means a sin of omission by every disobedience a sin of commission And as he will do so for sins against the Law so sins against the Gospel that place where the Gospel was first propounded smarted for the neglect of it 1 Thes. 2. 13. Wrath is come upon them to the uttermost for despising the Gospel And still God secures the certainty of our direction by new judgments those that will go contrary to the Word turn aside to paths of their own they perish in their devices 4 Let me prove it by Reasons that certainly the Word must needs be light that is a clear and sure direction I prove it from the Author the Instruments and Penmen and from the ends why God hath given the Word 1. From the Author of it it is God's Word Every thing that comes from God hath some resemblance of his Majesty God is light and in him there is no darkness at all 1 Iohn 1. 5. his Word is light If God would give us any thing to direct us it must needs be clear and sure it must have light As at first God gave reason to direct man 1 Ioh. 1. 4. That life was the light of men as it came from God before it was weakned by the Fall it was a full direction it discover'd its Author and now since the Fall still it discovers its Author Conscience which remains with us it is called the candle of the Lord Prov. 20. 27. From a glorious Sun now it is dwindled to a candle yet it is called the candle of the Lord It is a candle lighted by God himself The understanding and conscience that is privy to our most secret motions thoughts and actions though it may be maimed and lessened by sin it is sensible of some distinction between good and evil and acts God's part in the soul sometimes condemning sometimes approving accusing and excusing by turns Rom. 2. 15. But alas if we were only left to this light we should be for ever miserable The light of reason is too short for us now and there 's a double reason partly because our chief good and last end being altered by sin we shall strangely mistake things if we weigh them in the balance of the flesh which we seek to please Now our chief good is altered or rather we are apt to mistake it all our business is to please the flesh and to gratifie lust and appetite Psal. 49. 12. Therefore go to a man led by carnal and unsanctified reason he shall put light for darkness and darkness for light good for evil and evil for good Isa. 5. 20. He shall confound the names and natures of things so miserably grope in the dark and not find out the way to true happiness either stumbling dashing his foot against a stone or wander out of the way in a maze of a thousand uncertainties therefore it 's a blessed thing not to be left to this candle of reason the light within us for that will not guide us but God hath drawn a strait line for us to Heaven which if we follow we cannot miss Again partly because man's condition since the Fall is such that he needs a supernatural remedy before he can be happy he needs a Redeemer Now the gift of a Redeemer depending upon the free grace of God cannot be found out by natural light for that can only judge of things necessary and not of such things as depend upon the arbitrary love of God therefore this light cannot guide Iohn 3. 16. Well then because the candle of the Lord that is within us is not enough to direct us God hath set up a Lamp in the Sanctuary to give us light and to guide us in the pursuit of true happiness and that 's the Scripture Now if they have God for their Author surely they must needs be clear and full for nothing indited by his Spirit can be dark confused and inconveniently exprest either with respect to the things revealed or to the persons to whom this Revelation is made For if God should speak darkly here 's my Argument especially in necessary things it is either because God could not speak otherwise or would not The former is direct blasphemy he that made the Eye cannot he see and he that made the mouth cannot he speak plainly and intelligibly to his People so as to be understood by them And the latter cannot be said that God would not for that is contrary to his goodness and love to mankind Psal. 25. 8. Good and upright is the Lord therefore will he teach sinners in the way If this be true that God is a just good God he will teach us plainly the Psalmist infers it he is just and will not lead us wrong he is an upright God and he is a good God and therefore though we have fallen from the state of our Creation though the candle of the Lord burn dim in our hearts since the Fall yet he is a good God therefore he will shew us the way Now it is not to be imagined that there should not be light in the Word of God that that should be dark confused and unintelligible That the most powerful and wise Monarch and most loving of all that he should write a Book to teach men the way to Heaven and do it so cloudily that we cannot tell what to make of it therefore if God be the Author this Book must be true here must be light a clear and sure direction to guide us in all our ways 2. I prove it by reason again from the Instruments used in this work Shall I take those words for my ground-work 2 Pet. 1. 21. For the prophecy came not in old time by the will of man but holy men of God spake as they were moved by the Holy Ghost That is 't is not the fancies or dictates of men but the Word of God for they were holy men and holy men guided by the Holy Ghost and so guided as that they were moved born up by the special motion of the Spirit Let me reason thus those that God hath employ'd to deliver his mind to the world look either to the Prophets of the Old Testament or Apostles of the New and you will find them to be holy men burning with zeal for God and love to souls and it is not to be imagined that they would deliver God's
but purpose not only purpose but put it into a promise or declared resolution and not only resolve but bind this resolution by an Oath why For you have more reason to expect God's assistance this way than any other because this is the appointed means practised by all the People of God when they expected the grace of the Covenant surely God's blessing is best expected in his own way and the greatest Engagement to God the more apt â—…o hold us to our duty than a looser Engagement 5. Consider the Necessity as well as the Profit 1. Laziness is the cause of our backwardness and hanging off from God We are loth to come to God are off and on hang between Heaven and Hell we have many loose and wavering thoughts until we come to a firm purpose and determination but that engageth the heart Ier. 30. 21. Who is this that engageth his heart to draw nigh to me When you lay a Command upon your selves We are weak and wavering in our purposes and wishes but it puts an end to this when we come once to a full and firm purpose Acts 11. 23. He exhorted them all that with purpose of heart they would cleave unto the Lord. Austin in his Confessions tells us how he would dally with God and how long he struck in the New Birth until he was resolved until he bound himself firmly to shake off all his carnal courses and mind the business of Religion 2. Because of our fickleness and the strength of temptations that will draw us off from God He that is not resolved cannot be constant Iam. 1. 8. The double-minded man is unstable in all his ways Christians when an unconstant and rebelling heart meets with temptation without all our wishes and cold purposes will come to nothing but we shall give out at the first assault and be unstable in all our ways but when we are firmly and habitually resolved then Satan is discouraged 〈◊〉 While we are thinking and deliberating what we shall do the Devil hath some hope of us we lie open to temptation but when he seeth the bent of the heart is fixt and setled and we have firmly bound our selves to God his hopes are gone He that is in a wavering condition is easily overborn when temptation comes but a fixt man is safe Papers Feathers and things that lie loose upon the ground are tost up and down by every blast and puff of wind but those things that are fastned to the ground though the wind blows never so strongly they remain Many set out towards the ways of salvation but are discouraged and turn back again to a course of sin but when you solemnly give up your selves to God then you will not have so many temptations as before Look as Naomi was ever dissuading Ruth that she should not be a companion with her in her sorrows but go back to her own Countrey but when she saw she was resolved and stedfastly minded to go with her then she left speaking unto her Ruth 1. 18. or let me take another instance Acts 21. 14. The Disciples were persuading Paul that he should not go to Ierusalem though they did even break his heart they could not break his purpose but when they saw that he was so set that he went bound in the spirit then they said The Will of the Lord be done Thus will Tempters be discouraged from importuning and setting upon us to draw us off from God when once our bent is fixt By resolution we are quickned to more seriousness and diligence for when once we come under the Bond of the holy Oath the awe of an Oath will still be upon us and quicken us to more diligence and seriousness to make a business of Religion whereas otherwise we make but a recreation and sport of it and but a business by the by Psal. 27. 4. One thing have I desired of the Lord that will I seek after When we have laid firm Bonds upon our selves this makes us aweful serious and resolute in a course of obedience Thus it directeth us to resolve For the manner of entring 1. It must be a resolution of heart rather than of the tongue Ier. 30. 21. Who is this that engageth his heart to seek the Lord Acts 11. 23. He exhorted them that with purpose of heart they would cleave unto the Lord. Resolutions are not determined by the tenor of our language so much as by the bent of the heart therefore empty promises signifie nothing unless they be the result of our very souls and not only of a natural Conscience Deut. 5. 29. The people did not dissemble certainly when the Lord appeared to them by the sound of a Trumpet and those mighty Earthquakes but saith the Lord O that there were such a heart in them to fear me always That there were a heart and such a heart that is that this were not meerly the result of an awakened Conscience but the resolution of a renewed heart So Psal. 78. 37. Their heart was not right with him neither were they stedfast in his Covenant Surely they did not dissemble in their distress but their heart was not right with him that is it was not a sanctified heart it was only the dictate of an awakened Conscience for the present 2. When you thus engage your selves to God let it not be a weak broken but full resolution cold wishes are easily overcome by the love of the World and an half purpose Acts 26. 28. Almost thou persuadest me to be a Christian. Carnal men although they are not converted yet they have a kind of half-turn almost but not altogether Upon a lively Sermon or in sickness they have their purposes and wishes but it is not a full strong bent of heart and love must be a serious bent 2 Chron. 22. 19. Now set your heart and your soul to seek the Lord your God 3. It must not be a wish but a serious resolution such as is advised all difficulties well weighed In a sit and pang of devotion men will resolve for God but it will never hold Iosh. 24. 19. Ye cannot serve the Lord for he is an holy God he is a jealous God he will not forgive your transgressions nor your sins and therefore you must reckon what it is to serve this holy God you must sit down and count the charges what it is likely to cost you that this dedication of your selves to God may be grounded upon serious consideration do you know what lust of the flesh you must renounce what interest of yours you must lay at his feet 4. It must be a through absolute and perfect resolution whatever it cost as he that sold all for the pearl of price Mat. 13. 46. A Marriage even made may be broken off some will take up Religion by way of Essay to try how they like it as men go to Sea for pleasure but will not launch so far into the deep but that they may be sure easily to
they could not clearly discern the meaning of that Type but now all things are open we can behold the Lamb of God therefore must be often with God suing out our pardon in the Name of Christ. 2. The Sacrifice of Praise It is notable when the Apostle had spoken of Christ as a sin-offering he mentions this as the main thing in the Gospel Heb. 13. 15. By him therefore let us offer the sacrifice of praise to God continually Praise it ought continually frequently and upon all occasions to be offer'd to God for this is a more noble duty than Prayer self-Self-love may put us upon Prayer but love to God puts us upon praise and thanksgiving we pray because we need God and we praise because we love him In Prayer we become Beggars that God would bestow something upon us but in praise we come according to poor creatures to bestow something upon God even to give him the glory due to his Name and tell him what he hath done for our poor souls This is the most noble among all the parts of Christian Worship We have more cause to give thanks than to pray for we have many things more to praise God for than to pray to him for There are many favors which go before all thought of desert and many favors still bestow'd upon us beyond what we can either ask or think Doct. 2. Secondly These spiritual offerings must be free-will offerings to God This expression is often spoken of in the Law Lev. 22. 18. Numb 29. 39. 2 Chron. 31. 14. Amos 4. 5. What are these free will-offerings They are distinguish'd from God's stated Worship and distinguish'd from that service which fell under a Vow Besides the stated Peace offerings there were certain Sacrifices perform'd upon certain occasions to testifie God's general goodness and upon receipts of some special mercy and you will find these Sacrifices to be expresly distinguish'd from such services as men bound themselves â—…o â—…y vow Lev. 7. 16. What is there that answers now to these free-will-offerings Certainly this is not spoken to this use that a man should devise any part of worship of his own â—…ad whatever pretence of zeal he hath but they serve to teach us two things 1. They are to teach us how ready we should be to take all occasions of thankfulness and spiritual worship for besides their vowed services and instituted services they had daily Sacrifices and set Feasts commanded by God they had their free-will offerings offer'd to God in thankfulness for some special blessing received or deliverance from danger 2. It shews with what voluntariness and chearfulness we should go about God's worship in the Gospel and what a free disposition of heart there should be and edge upon our affections in all things that we offer to God and in this latter sense I shall speak that our offerings to God Prayer and Praise should be free-will-offerings come from us not like water out of a Still forc'd by the Fire but like water out of a Fountain with native freeness readily and freely 1. God loves a chearful Giver constrained service is of no value and respect with him Under the Law when Sacrifice of Beasts were in fashion wherefore did God chuse the purest and fattest of every thing offer'd to him but as a testimony of a willing mind and still he looks to the affections rather than the action God weighs the Spirit Prov. 16. 2. When God comes to put them into the balance of the Sanctuary what doth he weigh External circumstances of duty or the pomp and appearance wherein men go No but he considers with what kind of heart it is done and the love of sin God takes notice of that as well as the practice of sin So in our duties God takes notice of the love the inclination of our souls as well as the outward service therefore our offerings must be free and voluntary 2. God deserves it he doth us good with all his heart and all his givings come to us from his love Why did he give Christ for us and to us He loved us Why gave he him for us God so loved the world John 3. 16. Why doth he give Christ to us Eph. 2. 4 5. God who is rich in mercy for his great love wherewith he loved us even when we were dead in sins hath quickned us together with Christ. That which moved God to bestow his saving grace upon us was his great love and all the good we receive from him why mercy pleaseth him and I will rejoice over them to do them good If he deliver us out of any danger he hath loved us from the grave Isa. 38. 7. Now love should season all our services to God 3. Where a day of grace hath past upon our hearts so it will be the soul will come off readily and freely to the duties God hath requir'd of us Psal. 110. 3. Thy people shall be a willing people in the day of thy power We are naturally backward slow of heart to do any thing that is good hang off from God will not be subject to him but when the day of his power passeth upon us then we are a willing People we are more delighted in communion with God less averse from him the bent of our hearts is altered and the stream of our affections is turnâ—…d another way and our converses with God are more delightful and we are as earnest in serving God as before we were in serving sin Use. To press us to serve God with a perfect heart and with a willing mind 1 Chron. 29. 9. Thus when we give God any spiritual Sacrifice when we pray or praise him we should do it willingly not customarily or by constraint or for by-ends nor by the compulsion of a natural Conscience and when we feel as we shall now and then any tediousness and irksomness in Prayer we should quicken our selves by this motive Christ Jesus who was our sin offering he willingly offer'd up himself upon the service of our salvation I might urge other Arguments as the nobleness of our service the greatness of our reward the many sweet Experiences we shall gain in our converse with God but this should be as the Reason of Reasons and instead of all Christ Jesus did not grudgingly go about the work of our salvation but willingly offer'd himself Psal. 40. 8. I delight to do thy will O my God yea thy Law is within my heart When God would have no more legal sin offerings but the great sin-offering of the Gospel was to be produc'd and brought forth in the view of the world Lo I come in the volume of the book it is written of me Now our thank-offering should be carried on with the same willingness Christ will be served now out of gratitude and therefore his love should constrain us Surely if we believe this great mystery of Christ that he did willingly offer himself upon the service of our souls and
something without to draw you forward Nature thrusteth Occasion inviteth but Grace interposeth and checketh the motion Gal. 5. 17. The spirit lusteth against the flesh 't is against the bent and inclination of the New Nature there is a back Biass Ioseph had a temptation we read of occasion inviting but not of Nature inclining but presently his heart recoiled The heart of man is seldome without these counterbuffs 't is an advantage to have the new Nature as ready to check as the old Nature to urge and solicite 1 Iohn 3. 9. He cannot sin for his seed remaineth in him 2. In putting on the heart upon Duties that are against the hair and bent of corruption Such acts of obedience as are most troublesome and burthensome to the flesh as are laborious costly dangerous Laborious as private Worship wrestling with God in Prayer holding the heart to Meditation and self-Examination sluggish Nature is apt to shrink but love constraineth 2 Cor. 5. 14. Spiritual Worship and such as is altogether without secular encouragement that 's tedious to work truth into the heart to commune with God to ransack Conscience 't is troublesome but thy striving will overcome it So there is costly and chargeable work as Alms Contributions to publick good there must be a striving to bring the heart to it Then for actions dangerous as publick Contests for Gods Glory or keeping a good Conscience though with cost to our selves our great work is to keep the will afoot Nature is slow to what is good a Coachman in his journey is always quickning his Horses and stirring them up so must we quicken a sluggish will do what we can though we cannot do all that we should the will must hold up still A Prisoner escaped would go as far as he can but his Bolts will not suffer to make long Journies but yet he thinketh he can never get far enough so this will is a disposition that puts us upon striving to do our utmost for God 2. The matter resolved on To perform thy Statutes always unto the end Uniform obedience always or all his days As long as life lasteth we must be always ready to observe all Gods Commands which notes the continuity of our obedience sincerity and perpetuity of it We are to engage our hearts by a serious resolution to serve him and that not by fits and starts but always not for a time but to the end Resolve to cleave to him to hold him fast that he may not go to keep our hold fast that we may not go Take notice of the first decays and let us keep our hold fast and bewail often the inconstancy of our hearts that we are so unconstant in that which is good Every hour our hearts are changed in a duty What a Proteus would man be if his thoughts were visible in the best duty that ever he performed Rom. 7. 18. Evil is present with me but how to perform that which is good I find not our Devotion comes by pangs and fits now humble anon proud now meek anon passionate not the same men in a duty and act of a duty unstable as water Compare it with Gods constancy his unchangeable nature his love to us that we may be ashamed of our levity from everlasting to everlasting God is where he was the same the same to those that believe in him Secondly This to the end Gods Grace holdeth out to the end so should our obedience He that hath begun a good work will perfect it c. Consider how unreasonable it is to desire God to be ours unto the end if we are not his Psal. 48. 14. He is our God for ever and ever he will be our Guide till death He doth not lay down the conduct of his Providence So Psal. 73. 24. Thou shalt guide me with thy Counsel and afterwards receive me to Glory We can give nothing to God our obedience is but a profession of homage if God be always in our eye we shall be always in his We receive life breath and motion from him every moment he sustaineth us every day and hour yieldeth new mercy God watcheth over us when we are asleep yet how much of our time passeth away when we do not perform one act of love to God! The Devil is awake when we sleep to do us a mischief but the God of Israel never slumbereth nor sleepeth how can we offend him Let us then take up this serious resolution To perform Gods Statutes always to the end SERMON CXXIV PSAL. CXIX VER 113. I hate vain thoughts but thy Law do I love THere are in men two great influencing affections Love and Hatred one serves for choice and pursuit the other for flight and aversation The great work of Grace is to fix these upon their proper objects if we could but set our love and hatred right we should do well enough in the spiritual life Man fallen is but the Anagram of man in innocency we have the same affections but they are misplaced we love where we should hate and hate where we should love our affections are like a member out of joint out of its proper place as if the arms should hang backward If men knew how to bestow their love and hatred they would be other manner of persons than now they are In the Text we are taught what to do in both by Davids example see how he bestowed his love and hatred I hate vain thoughts but thy Law do I love Love was made for God and for all that is of Gods side his Law his Ordinances his Image c. but hatred was made for sin All sin must be hated of what kind and degree soever it be Every drop of water is water and every spark of fire is fire so the least degree of sin is sin Thoughts are but a partial act a tendency towards an action and yet thoughts are sin Of all the operations of the soul the world thinketh a man should be least troubled about his thoughts of all actual breaches of the Law these are most secret therefore we think thoughts are free and subject to no tribunal Most of the Religion that is in the world is but mans observance and therefore we let thoughts go without dislike or remorse because they do not betray us to shame or punishment These are most venial in mans account they are but partial or half acts What! not a thought pass but we must make conscience of it this is intolerable Once more of all thoughts vain thoughts would escape censure A thought that hath apparent wickedness in it a murtherous or an unclean thought a natural Conscience will rise up in armes against it but vain thoughts we think are not to be stood upon Oh but David was sensible that these were contrary to the Law of God transgressions as well as other thoughts and therefore inconsistent with his Love to God I hate vain thoughts Secondly He bestows his love on the Law Naturally
to us They are purged out as dross that they may not infect us by their example or molest us by their persecutions or oppressions Now the more we are befriended in this kind the more we are bound to serve God cheerfully Luke 1. 74 75. That being delivered from the hands of our enemies we may serve God in righteousness and holiness â—…ll the days of our lives The world is one of those enemies or the wicked of the earth therefore we should serve him faithfully 5. By this means we see the world is governed by God and we may the more safely commit our selves to his protection upon the encouragement of his promises If the affairs of the world were governed by blind Chance and men might do what they listed without check and controul we might think that we had cleansed our hearts in vain and that a man doth make himself a prey by the simplicity of his innocence But when God punisheth the wicked in our sight certainly this should teach us to be more holy in all our ways Psal. 58. 11. A man shall say Verily there is a reward for the righteous verily there is a God that judgeth in the earth They that knew not what to think of Providence shall see there is a God in the Heavens that doth wisely administer all things below and so we are encouraged to love him and serve him more heartily Say as the Psalmist It is good for me to draw nigh to God Psal. 73. 28. Use. Well then let our love to God and liking and approbation of his Law be accompanied with the hatred of sin The more we observe his Judgments in putting away the wicked like dross that we may be more holy and seek after communion with God as our only blessedness to this end 1. Let us bless God for giving a sure Rule to walk by and such promises of protection in the midst of the darkness and uncertainty of the present world When others perish you are safe Isai. 8. 20. To the law and to the testimony c. Thou shalt walk in this way safely and shalt not stumble yea please God and you need not fear 2. Let us walk exactly by this Rule since our temporal and eternal safety and happiness is concerned thereby For the world to come 't is clear as well as in this life Prov. 3. 1 2. My son forget not my Law but let thine heart keep my Commandments for length of days and long life and peace shall they add unto thee And Gal. 6. 16. As many as walk according to this Rule peace and mercy be upon them 3. The more God doth owne his Law by his Judgments the more let our love be encreased This is to wash our feet in the blood of the wicked Psal. 58. 10. The righteous shall rejoyce when he seeth the vengeance he shall wash his feet in the blood of the wicked SERMON CXXXI PSAL. CXIX VER 120. My flesh trembleth for fear of thee and I am afraid of thy Iudgments IN this Psalm you find the man of God under divers passions sometimes of joy sometimes of sorrow sometimes of hope and courage and sometimes of fear As there is a time for all things in this world there are several conditions and duties that we run through and we have affections planted in us that suit with every condition Religion doth not nullifie but sanctifie our affections Some have vainly thought affections to be an after-growth of noisome weeds in our Nature corrupted whereas they are wholesome Herbs implanted in us by God at our first Creation of great use to Grace when rightly stirred and ordered Anima nunquam melius agit c. The passion expressed in the Text is fear for two or three Verses his meditations had been taken up in the observation of Gods Judgments upon evil doers ver 118. Thou hast trodden down all them that erre from thy Statutes for their deceit is falshood They were once high but God hath brought them down with ignominy and contempt they had born themselves out in their sinful courses on the account of their prosperity but at length they are utterly ruined and broken And why For their deceit is falshood that is they were unmasked and all their pretences of piety and justice found to be fraud and imposture In Verse 119. he still insisteth upon the same Argument Thou puttest away all the wicked of the earth like dross therefore I love thy testimonies They seemed to cleave to the Church and people of God as dross to gold or silver That God who is the purger and refiner of his Church failed not to put a difference and to consume the dross and refine his silver The use that David made of these Judgments was two-fold First To love Gods ways so much the more and to cleave to them with greater firmness Therefore I love thy testimonies Secondly To fear before the Lord and tremble at the Lords Judgments as in the Text. There are two affections wherein we should always seek to profit the love of God and the fear of God Of this last in the Text My flesh trembleth for fear of thee and I am afraid of thy Iudgments In which words we have I. The degree of his fear My flesh trembleth II. The object of his fear For fear of thee III. The ground and reason of his fear I am afraid of thy Iudgments 1. The degree of his fear My flesh trembleth The word samar Saint Hierome rendereth Horrivilavit caro mea my flesh is in horrour and affrightment Symmachus before him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my flesh maketh my hair stand an end as the prickles of a Hedghog which is an emblem of horrour The Poet Persius expresseth such an affrightment thus Excussit membris tremor albus aristas my fear made my hair stand up like a field of Corn from the contraction of the skin So it happeneth in eases of fear You have the like expression Iob 4. 14 15. Fear came upon me and trembling which made all my bones to shake the hair of my flesh stood up And elsewhere the same word is so used the Septuagint read it imperatively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pierce through my flesh with fear as with nails surely it noteth some deep sense and high degree of fear as the Prophet Habakkuk expresseth upon like occasion Hab. 3. 15. When I heard this my belly trembled my lips quivered rottenness entred into my bones and I trembled in my flesh his bowels did beat and shake for fear and his lips quivered for fear that he could not speak The Judgments of God ought to beget a deep sense and trembling not a slight affection in us The Prophet saith Amos 3. 8. The Lion roareth who will not fear We have need to stir up our hearts again and again When the Lord roareth and cometh forth to Judgment we have need be ashamed of our stupidity when we are not affected II. The object of his fear For
glorified it and will glorifie it again There was the innocent inclination of his humane Nature Father save me from this hour and the over-ruling sense of his duty or the obligation of his office But for this cause came I to this hour We are often tossed and tumbled between inclinations of Nature and Conscience of Duty but in a gracious heart it prevaileth above the desire of our own comfort and satisfaction the Soul is cast for any course that God shall see fittest for his Glory Nature would be rid of trouble but Grace submitteth all interests to Gods Honour that should be dearer to us than any thing else were it not selfishness and want of zeal that would be our greatest interest SERMON CXXXIV PSAL. CXIX VER 122. Be Surety for thy Servant for good let not the proud oppress me USE It informeth us what reason there is to pray and wait with submission to the will of God God will answer us according to our trouble not always according to our will He is wiser than we for he knoweth that our own will would undo us If things were in our own hands we would never see an ill day and in this mixt estate that would not be good for us But all Weathers are necessary to make the Earth fruitful Rain as well as Sun-shine We must not mistake the use and efficacy of prayer We are not as Sovereigns to govern the World at our pleasure but as Supplicants humbly to submit our desires to the supream Being Not to command as Dictators and obtrude any module upon God but to sollicite as servants Do good in thy good pleasure to Zion Psal. 51. 18. If we would have things done at our pleasure we should be the Judges and God only would have the place of the Executioner Our wills would be the supream and chief reason of all things But this God cannot endure therefore beg him to do good but according to his own good pleasure 1. Let us submit to God for the mercy it self in what kind we shall have it whether temporal spiritual or eternal If God see ease good for us we shall have it if deliverance good for us we shall have it Psal. 128. 2. or give us strength in our souls or hasten our Glory We should be as a Die in the hand of Providence to be cast high or low as God pleaseth 1 Sam. 3. 18. It is the Lord let him do what seemeth him good 2. Let us submit for the time Though Jesus loved Lazarus yet he abode still two days in the same place when he heard he was sick Iohn 11. 6. It is not for want of love if he doth not help us presently nor want of power Christ may dearly love us yet delay to help us even in extremity till a fit time come wherein his Glory may shine forth and the mercy be more conspicuous He doth not sleight us though he doth delay us he will chuse that time which maketh most for his own Glory Submit to Gods dispensations and in due time you shall see a reason of them 3. Let us submit for the way and means We know not what God is a doing Iohn 13. 6 7. Then cometh he to Simon Peter and Peter saith unto him Lord dost thou wash my feet Iesus answered and said unto him What I do thou knowest not but thou shalt know hereafter No wonder we are much in the dark if we consider first that the Worker of these works is Wonderful in counsel and excellent in working Isai. 28. 29. infinitely beyond Politicians whose projects and purposes are often hidden from us therefore much more his Secondly That the ways of his working are very strange and imperceptible for he maketh things out of nothing Rom. 4. 17. And calleth those things that be not as though they were one contrary out of another as light out of darkness 2 Cor. 4. 6. meat out of the Eater Enemies catched in their own Snare Thirdly That his end in working is not to satisfie our sense and curiosity Isai. 48. 7. They are created now and not from the beginning even before the day when thou heardest them not lest thou shouldest say Behold I knew them Isai. 42. 16. I will bring the blind by a way they know not I will lead them in paths that they have not known He chuseth such a way as may leave enemies to harden their hearts Mic. 4. 12. But they know not the houghts of the Lord neither understand they his counsel for he shall gather them as the Sheaves into the Floor Secondly I now come to the literal explanation and there we have I. The evil deprecated Oppress me II. The persons likely to inflict it The proud I. The evil deprecated Let not the proud oppress me The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them not calumniate me The Septuagint take this word for oppression or violent injustice and therein are followed by St. Luke Chap. 3. 14. Chap. 19. 8. Doctr. Oppression is a very grievous evil and often deprecated by the people of God 1. I shall shew you what oppression is It is an abuse of power to unjust and uncharitable actions That it is an abuse of power appeareth by the object of it who are those that are usually oppressed that is either the poor and needy Deut. 24. 14. Thou shalt not oppress an hired servant that is poor and needy whether he be of thy brethren or of thy strangers within thy Gates the fatherless and the widow are mentioned Ier. 7. 6. Ye shall not oppress the stranger the fatherless and the widow the stranger Zach. 7. 10. And oppress not the widow nor the fatherless the stranger nor the poor and Exod. 22. 21 22 23. Thou shalt neither vex a stranger nor oppress him for ye were strangers in the land of Egypt Ye shall not afflict any widow or fatherless Child if thou afflict them in any wise and they cry at all to me I will surely hear their cry 2. The Subject or Agent by whom 't is practised The proud the mighty rich great man at least comparatively in regard of the wronged party Eccl. 4. 1. And on the side of their oppressours there was power but the oppressed had no comforter Job 35. 9. By reason of the multitude of oppressours they make the oppressed cry and by reason of the arm of the mighty Secondly The base and mean when they get power into their hands to oppress the rich noble and honourable Isai. 3. 5. And the people shall be oppressed every one by another and every one by his neighbour the child shall behave himself proudly against the ancient and the base against the honourable It is commonly more insolent and cruel and contemptuous and despightful Prov. 28. 3. A poor man that oppresseth the poor is like a sweeping rain that leaveth no food When men do unjust and uncharitable actions as when men bear it proudly or insolently towards them throwing them out of
will serve the Lord whatever others do Iosh. 24. 15. And if it seem evil unto you to serve the Lord chuse you this day whom you will serve whether the gods which your fathers served that were on the other side of the flood or the gods of the Amorites in whose land ye dwell but as for me and my house we will serve the Lord. If he meet with reproaches and scorns 2 Sam. 6. 22. And I will yet be more vile than thus and will be base in mine own sight If inticed by evil Company Psal. 119. 115. Depart from me ye evil Doers for I will keep the Commandments of my God If threatned Acts 4. 19. But Peter and Iohn answered and said unto them Whether it be right in the sight of God to hearken unto you more than unto God judge ye Thus they stood by a self-denying resolution whereas the unresolved man Iames 1. 8. is unstable in all his ways is turned like a Weather-Cock with every Wind fitteth his Religion to every interest God biddeth us thus unmoveably to fix our selves Ier. 15. 19. Thus saith the Lord Let them return unto thee but return not thou to them A man that would live quietly must either bring himself to the times or expect the times should come over to him A resolved man stayeth Gods leisure doth not serve his Conscience to fit the times but waiteth till God fit the times to his Conscience 7. A true sight of the worth of spiritual things above carnal This in the Text More than Gold yea fine Gold Till a man cometh to this his Conscience will not be guided by his Religion but his interest and give up all for the worlds sake 2 Tim. 4. 10. Demas hath forsaken us and loved the present world Phil. 3. 19 20. Whose end is destruction whose God is their Belly whose Glory is in their shame who mind earthly things For our conversation is in Heaven from whence also we look for the Saviour the Lord Iesus Christ. Loth to suffer turn themselves into all shapes God doth not command them but themselves II. The degree of his affection whence this Doctrine Doctr. We ought not only to love the word but to love it above all worldly things whatsoever 1. Let me explain the grounds of our love to the Word 2. Speak of the degree of it 1. Let me explain the grounds of our love to the Word We love the Word as it is the Charter of our hopes and the rule of our duty We have both respects in this Psalm as the Charter of our hopes ver 111. Thy testimonies have I taken for an heritage for ever for they are the rejoicing of my heart As a rule of our duty ver 14. I have rejoiced in the way of thy testimonies as much as in all riches And ver 140. Thy word is very pure therefore thy servant loveth it So that First To love and esteem the Word as the Charter of our hopes is to love and esteem spiritual priviledges such as the favour of God pardon of sins peace of Conscience taking away the stony heart and eternal life To have a deep sense and value for such things is the fruits of faith It is true some loose velleities and general inclinations men as men have to their own happiness but being but weakly perswaded of these things they are but slightly affected with them and the promises that reveal them Men that have no faith but altogether live by sense know nothing more excellent than Gold or Riches which do all in the World If God would let them alone here to have their portion in Paris they would part with their share in Paradise Such dunghil-souls have they let God keep spiritual things for whom he will so they may live at ease in the World they never mind communion with God or enjoyment of God but gracious hearts love the Word as offering and revealing these things Secondly To love the Word as a rule of Duty is in effect to love holiness loving things as suitable to our necessities and as suitable to our dispositions I love thy Commandments saith David in the Text as urging and directing us to our Duty This is also proper to gracious souls to them all outward things are but toys and trifles for our senses to play withal The least Grain of Grace seemeth better to them than a mountain of Gold They have a spiritual discerning and love things according to the nature and worth of them The things themselves are not to be compared together so should not our affections to them Secondly The degree of it More than all Riches Therefore I love thy Commandments above Gold yea above fine Gold Take Riches as Riches in that Notion as the word implies happiness abundance contentment The Word of God containeth the true Riches both in the promises and precepts of it First In the promises to us are given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceeding great and precious promises 2 Pet. 1. 4. There the great Controversie is decided about the true happiness and salvation God or the Creature there you have the unsearchable riches of Christ Ephes. 2. 7. That in the Ages to come he might shew the exceeding riches of his grace in his kindness towards us through Christ Iesus The riches of the glory of the Saints inheritance Eph. 1. 18. That ye may know what is the hope of your calling and what the riches of the glory of his inheritance in the Saints These are things that make us truly rich Rev. 3. 18. I counsel thee to buy of me Gold tryed in the fire that thou mayst be rich He is not rich that floweth in wealth and plenty but he that hath Christ and an interest in his benefits They are possessors of all things though they have nothing 2 Cor. 6. 10. As having nothing yet possessing all things A little serves the turn they have the good things purchased by Christ happiness enough if he can make them happy So Secondly in the precepts they are means to work Grace the least Dram of which is more worth than all things in the world He is rich enough that is rich in Faith Iames 2. 5. Hearken my beloved Brethren hath not God chosen the poor of this world rich in faith and heirs of a kingdom in Paradise which he hath promised to them that love him It is more precious than the tryal of Gold 1 Pet. 1. 7. That the tryal of your faith being much more precious than of Gold that perisheth though it be tryed with fire might be found unto praise and honour and glory at the appearing of Iesus Christ. The smallest measure of saving faith or love to God or fear of God or repentance is of more worth than what is most precious The word of God does more enrich a man and true benefit is to be preferredbefore counterfeit Reasons for the degree of our love 1. From the worth of the Word the reward and those benefits
and to revive the heart of the contrite ones For I will not contend for ever neither will I be always wroth for the spirit should fail before me and the souls which I have made For the iniquity of his covetousness I was wroth and smote him I hid me and was wroth he went on frowardly in the way of his heart I have seen his ways and will heal him I will lead him also and restore comforts unto him When the spirit is softened by a deep and serious remorse for sin and a tender sense of their condition with these will God dwell to comfort relieve restore them Secondly The Believer Psal. 33. 18. Behold the eye of the Lord is upon them that fear him upon them that hope in his mercy They that look for God shall find him Thirdly The sincere Psal. 11. 7. His countenance doth behold the upright He hath a singular care of them to manifest his love to them both inwardly and outwardly A good Conscience presents it self to God none but such will say Look upon me Adam hid himself upon his trangression Hypocrites cannot trust him Fourthly Such as love his Name It is the description and mark of Gods people in the Text They love God and all that by which God is especially made known To these God will look that he may bless them and comfort them with his love Ephes. 6. 24. Grace he with them that love our Lord Iesus Christ in sincerity Gods Grace and free Favour is to them they love the name of God that rejoyce to see God honoured known and had in request in the world to be owned to be such as he is by themselves and others Isai. 26. 8. The desire of our soul is to thy name and to the remembrance of thee Their great desire is That God may be exalted in their own hearts and in the hearts of others To these God will look who take care to honour God love Christ and keep his Commandments Iohn 14. 21. He that hath my Commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my father and I will love him and will manifest my self to him II. The ground and cause of that favour he expects Be merciful unto me David begs what he begs upon terms of Grace Doctr. Gods mercy is the cause of all his favour to us or gracious dealing with us All that we have or would have cometh only and wholly from his mercy and mere mercy If God cast but a look upon us or visit us with one glympse of kindness we can ascribe it to no other cause Only mercy and never a word of merit should be in the mouth of a Believer 1. Because there was nothing in us to move him to be thus gracious to us Gen 32. 10. I am not worthy of the least of all thy mercies and of all the truth which thou hast shewed unto thy servant Let us ask the reason and debate the cause with our selves Why doth or should God do this for me What moveth him Is he necessitated Then he could do no otherwise and should be kind to all Would he be unjust if he did not whereby have I obliged him Who hath given to God first and it shall be recompenced to him again Rom. 11. 35. Could you enter your action and Plea against him Before what Bar and Tribunal And with what Arguments will you manage your Cause How will the Beam plead against the Sun the Stream against the Fountain Is it a Debt to your Kind and rank of Being How many of the same Flesh and Blood are equal in Nature but unequal in condition nay in the same Vicinity and Neighbourhood not only Americans but of your own Nation and Countrey What did God see more in you than in them of the same Calling and Profession Two grinding at a Mill one shall be taken and the other left Luke 18. 35. Of the same Parentage was not Iacob Esau's Brother Indeed what did God see to move him to give you the first Grace Rom. 9. 16. So then it is not of him that willeth nor of him that runneth but of God that sheweth mercy 2. There is much to the contrary a manifest unworthiness and contrary desert to what God bestoweth on us First A general unworthiness in all the Sons of Adam Man was left as a condemned Malefactor in the hands of the Law without all hope and possibility of recovery under sin Rom. 7. 14. I am carnal sold under sin Under a curse Ephes. 2. 3. We were by nature the Children of wrath even as others and that God should regard such Secondly A particular unworthiness before Conversion and after First Before Conversion Tit. 3. 3. For we our selves also were sometimes foolish disobedient â—…eceived serving divers lusts and pleasures c. We deserve to be abhorred and cast out of Gods presence and might justly expect his vengeance rather than his bounty and goodness his anger and frowns rather than the light of his countenance Secondly Since Conversion Iames 3. 2. In many things we offend all Eccl. 7. 20. There is not a just man upon earth that doth good and sinneth not There are mixtures of evil imperfections of holy things Well then First Let mercy be all your Plea when you have any favour to seek from God We cannot claim any good upon any other right and title Justice will except against you and Conscience will take its part What have you to say but on that Dan. 9. 18. We do not present our supplications before thee for our righteousnesses but for thy great mercies We have no other motive that will become God nor bear weight in our own Consciences but only God hath set up a Court where Grace taketh the Throne and giveth out pardons and blessings to Sinners Secondly When you have once tasted one pledge of Gods love vouchsafed to you let this kindle Coals in your bosomes and warm your hearts with love to God It is not only his condescension to take notice of you but his mercy to shew any favour and kindness to you 2 Sam. 7. 19. Is this the manner of men O Lord God Is this the manner of men to requite good for evil Who am I Thirdly Be contented with your measures Where nothing is deserved any thing should be kindly taken Grace communicateth it self to whom and in what measure it will Matth. 20. 15. Is it not lawful for me to do what I will with mine own If we are kept under and in great extremities he might have dealt worse with us Lam. 3. 22. It is of the Lords mercies that we are not consumed because his compassions fail not If we had a prize in our hands to procure better we might complain Now all is free and undeserved we should admire and submit SERMON CXLVI PSAL. CXIX VER 132. As thou usest to do to those that love thy name HERE you have III. The terms of the
by mourning for this Carnal men are hot in their own cause cold in Gods Gods Children are quite otherwise cold in their own cause and hot in Gods Therefore they are deeply sensible when Gods honour is weakned Moses was the meekest man upon Earth yet he brake the Tables How doth this agree The injuries that were done to himself he could look upon with a meek quiet spirit easily put them up but when he saw the people bring dishonour to the name of God then he hath a high and deep affection They cry out Iosh. 7. 9. Lord what wilt thou do for thy great name So Psal. 115. 1. Not unto us O Lord not unto us but unto thy name give glory They go to God not to advance our faction and interest we are brought very low yet the wrath of man shall praise thee Thy name is dear and precious they are sorry to see any prophane it God hath abundantly provided for their respect he hath bid all men love them when he bid us love one another So that in effect all the respects of the world are devolved upon one person And they would have all men love God and honour God Secondly It comes from their compassion and pity and love to men O it grieves them to see so many that do not grieve for themselves and their eyes are wet because yours are always dry I tell you weeping saith Paul Phil. 3. 18. Compassion over the miserable estate of such Teachers and those that are led by them they and whole Droves run after fancies that endanger their souls False Teachers and their Proselytes should not only fall under our indignation but our pity They are Monsters in nature that want Bowels much more in Grace Religion doth not harden the heart but mollifie it Jesus Christ was made up of compassion and all Christians partake of Christs spirit Phil. 1. 8. God is my record how greatly I long after you all in the bowels of Iesus Christ. Pray mark Paul had got some of Christs bowels and let me tell you they were tender ones Compassion towards others and weeping over their sins is somewhat like the love of Jesus Christ. He would take our burthen upon himself when he was not interested so the spirit of Christ worketh in all his Members he hath distributed his bowels among them and therefore they cannot but long for the salvation of others yea their heart is broken and mollified with Christs compassion to them and therefore long for fellows in the same Grace Though they have received personal and private injuries yet they pity their case and mourn for them 'T is matter of humiliation and lamentation 2 Cor. 12. 21. When I come again I fear my God will humble me among you and that I shall bewail many which have sinned already and have not repented of the fornication uncleanness lasciviousness which they have committed It is matter of grief to see so many thousands perish or in a perishing condition Thirdly This disposition cometh from the antipathy and zealous displeasure that is in their hearts against sin They know what sin is the greatest enemy that God and Christ and their own souls have in the world It was sin that made Angels become Devils it was sin that blew up the sparks of Hell fire it was sin that opposed God that crucified Christ it is sin that grieves the Spirit of God and therefore they mourn when sin gets Proselytes A man cannot endure to see a Toad or Viper near him your hearts rise when you see them creep upon another so do the hearts of the Children of God rise that their enemy and Gods should find such respect and entertainment in the world It is said of the Church of Ephesus Rev. 2. 2. That she could not bear those which were wicked And David saith Ps. 101. 3. I hate the works of them that turn aside They know this will grieve the spirit of God that this will press him as a Cart is pressed with sheaves and shall God be pressed and burthened and they not troubled It cannot be They that love the Lord will hate evil Psal. 97. 10. both in themselves and others Fourthly This disposition comes out of a sagacity of faith and serious foresight of the effects of sin They know what sin will come to and what is the danger of it therefore when they see sin encreasing Rivers of water run down their eyes Wicked men tremble only at the Judgment of God but good men tremble at his Word and therefore they mourn when others fall into danger of the threatning When Ezra plucked his beard and was in such a zealous indignation against the sins of the people bewailing them before the Lord Ezr. 9. 4. Then were assembled unto me every one that trembled at the words of the God of Israel At fasts others are sleight and obdurate they look on threatning as a little mock Thunder they are not sensible of the danger I may set forth this by that allusion 2 Kings 8. 11. The Prophet Elisha wept when he saw Hazael that he looked wishly on his face till he blushed The man of God wept and Hazael said Why weepeth my Lord And he answered Because I know the evil thou wilt do unto the Children of Israel their strong holds wilt thou set on fire and their young men wilt thou slay with the sword and wilt dash their Children and rip up their women with child and Hazael said But what is thy servant a Dog c. So when the Children of God look upon sin they know by the complexion of it what will be the dreadful effects This will be bitterness in the issue in time this will produce pestilences famine fire sword and all other mischiefs and judgments and expressions of the angry indignation of the Lord. They foresee a Storm when the Clouds are but a gathering therefore they tremble when they see them This is the sagacity of faith Now carnal men on the other side look upon the threatnings of Scripture but as words of course used as in way of policy that God only would awe and scare them but doth not purpose to condemn them But Faith is sagacious Look as to the promises Faith is the substance of things hoped for the evidence of things not seen So as to the threatnings the same evidence of things not seen The Apostle doth not only instance when he had given the general description of the objects of hope for the recompence of reward but he instances in the threatnings Noah being moved with fear prepared an Ark c. They know however men sleight the word of God one day it will be found true and therefore when they see men add sin to sin they are troubled The Word is as sure as execution and works upon them accordingly They have all things in a near view the nearer the objects of our faith are in our view the more they stir up our affections Dangers and death
2. Why all that love the Word they should have this Great and Pure Zeal I. What is true Zeal There is a carnal zeal and there 's a spiritual zeal First The carnal zeal to begin with that is Threefold 1. That which comes from an ill cause and produceth ill effects An ill cause as hatred of mens persons or envy at their Gifts and Excellencies or their success and happiness in the World Iam. 3. 14. If ye have bitter envying in your hearts it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if you have bitter zeal in your hearts There is a kind of bitter zeal and malignity at their excellency whether Gifts Graces Rank Dignity in the World And ver 16. he tells us this bitter zeal produceth confusion and every evil work To be consumed and eaten out with envy is little commendable This is not the zeal of the Text With this zeal were the chief Priests filled when they saw that the Gospel came into some reputation and that the people do what they could did haunt and frequent it we read Acts 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it they were filled with indignation it is in the Greek and in the Margin they were filled with zeal with this bitter zeal malignity envy indignation they would bestir themselves to suppress the growing Gospel by all the means that possibly they could 2. There 's an other sort of carnal zeal which hath an ill Object though it may be a good Cause from whence it proceeds such as an ignorant zeal which proceeds from some love to that which men call Religion but falsly and so the Apostle saith Rom. 10. 2. I bear them witness that they have a zeal of God but not according to knowledge and such a zeal had Paul when he was a Pharisee he gives us an account of it Gal. 1. 12 14. How that beyond measure I persecuted the Church of God being more exceedingly zealous of the Traditions of my Fathers Paul was a man that never acted against his Conscience no not when he was a Pharisee he still acted according to his Light but when he was blinded with Pharasaical prejudices he wasted the Church of God and was exceedingly zealous for a false Religion This is such a zeal as possibly might have a tolerable Cause but it had a bad Object a zeal about the Dictates of a deluded Conscience and this zeal perniciosior est quo flagrantior is the more pernicious the more earnest it is it hath often raised confusions in the Church when men are led with a blind zeal they think for God if they be under then they make divisions if they get a top then they are persecuting and oppressing this is the zeal of a deluded Conscience In short zeal must have a right object otherwise it may be great but cannot be Good Pure and Holy 3. An other false zeal is when it hath no ill Object but it exceeds in the measure and degree and is far beyond the weight of the thing that it is laid out upon this is a superstitious a tristing zeal which runs out to Externals and is altogether employed about lesser things of Religion as the Pharisees Math. 23. 23. That made a great business about a small matter Titheing Mint and Anise and Cummin but neglected weighty Duties Faith Judgment Righteousness and the great things of the Kingdom of God The Apostle tells us Rom. 14. 17. The Kingdom of God is not meat and drink in being of this party and that Many all their care and strength of their souls runs out in matters of less importance and keeping up a Party and Faction in Religion we should first make Conscience of principal matters Superstitious scupulosity is always damagefull like those that come into a shop to buy a penny-worth of a Commodity and steal a pounds-worth O! they have a great zeal for lesser things when it runs out mightily about outward things either for that or against that and in the mean time they cherish the World Pride Envy carnal evil Affections that are destructive to and the bane of Godliness Secondly There 's a spiritual holy zeal which we may describe 1. By it's Cause 2. By it's Object 3. By it's Effects 4. By it's Use as to publick Reformation 5. As to it's Use as to Christians private Exercises to carry on the spiritual Life with fervour warmth and vigour 1. I am to speak of the Cause of it The true Cause of holy zeal is Love to God and what belongs to God Zeal is ferventis amoris gradus a higher degree of Love it is the fervor of Divine Charity We should mark still what spirit enflames the zeal that we have Every man is eaten up with one kind of zeal or another The zeal of the World eats up many Ps. 127. 2. They bereave their souls of good and all for a little pelf they work in the Fires they load themselves with thick clay The zeal of the Flesh inflames many they are mad upon carnal delights can let go all considerations so as they may fulfil their lusts they are consumed with these kind of zeales Another spirit should be working in us a zeal for God and that comes from an entire Love to God When the soul doth heartily and earnestly love God above all then there 's a strong desire of promoting Gods glory and interest there should be that spirit which breathes in our zeal and with this zeal should we be eaten up and spent Now they that love God will love all them which belong to God Friends have all things Common so it is between us and God the injuries done to him will be as grievous to us as if they were done to our selves Psal. 69. 9. For the zeal of thine house hath eaten me up and the reproaches of them that reproached thee are fallen upon me and the glory that comes to them is as acceptable as if some great benefit had come to us Act 15. 3. Declaring the Conversion of the Gentiles and they caused great joy unto all the Brethren O! this is great joy to a gratious soul when Gods interest thrives in the world O! this is that they would willingly hear spoken of their hearts are upon it when Gods interest stands or falls such an earnest desire of the glory of God which is the highest degree and measure of Love to God! 2. Let us speak of the Object of zeal In three things Gods interest lies in the World viz. His Truth His Worship and His Servants Now it is not enough to have zeal that we do not oppose any of these but they must be tenderly regarded and looked after and we must be affected with these things as we would with our own concernments When wrongs are offered to any of these either to Gods Truth his Worship or his Servants they must go more nearly to our hearts then any personal injuries done to our selves What we cannot remedy we must mourn for All these
three concurr in Elijahs speech Kings 1. 19. 10. I have been very jealous for the Lord God of Hosts there 's his zeal why for the Children of Israel have forsaken thy Covenant there 's his Truth perverted they have thrown down thy Altars there 's his Worship overturned they have slain thy Prophets with the Sword there his Servants are wronged So that zeal mainly is concerned when God suffers loss in any of these things if his Truth be perverted his Worship overturn'd his Servants be despitefully used vexed and grieved then zeal presently shews it self in opposing these things or in grieving for them 1. Zeal seeks to preserve the Truth of God inviolable Truth is a precious depositum Trust and Charge which God hath committed to the keeping of his People and without zeal to defend and propagate and maintain it though with the greatest hazard it will never be kept and you will never be faithful to God We are a kind of â—…offees for the present age and Trustees for the future and the charge of Gods Truth is put into our hands and we must see it be transmitted to the World pure and undefiled therefore Iude ver 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We must contend earnestly for the Faith which was once delivered unto the Saints When others would violate the Truth we must contend with them Ier. 9. 3. They are not valiant for the Truth A Christian needs not only the labour of an Ox that he may be diligent but the valour of a Lion that he may appear for God in defence of his Truth when it is invaded and inâ—…roached upon and especially doth this concern the Officers of the Church this zeal they should have for the word Titus 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holding fast the faithful Word The word signifies to be good at holding and drawing that is when others would wrest it out of our hands we should hold it fast as a staff that an other would take out of our hands we hold it faster and wrestle with him so should we wrestle contend and hold fast the truth when others would draw it from us And Phil. 1. 27. Striving together for the Faith of the Gospel O! we should not let one dust of truth perish This is to be zealous for the Truth standing to and striving for the defence thereof in our way and place If God had not raised up zealous Instruments in every Age to plead for his Truth what a sad case would the Church have been in Truth would have been buried under a great heap of prejudices and Christs Kingdom have been crusht in the very Egg and Religion strangled in the cradle But there 's a cloud of Witnesses gone before us in every age God sets up some of all Sexes Ages Conditions that have owned his despised and oppugned Truths and have not counted their lives dear so as they might give their testimony to the Truth of God Rev. 12. 11. and have more greedily embraced Martyrdom then Others honours and dignities in the Church as Sulpitius Severus observes they have with greater desire affected the glory of Martyrdom and Suffering for the Truth that they might be faithful to God and the Souls of Men in future Ages and to preserve Gods Truth inviolate they have greedily sought this honour to suffer for God And Ignatius he could say come saith he I desire the Beasts that are prepared should be let loose for me it is better to dye for Christ then to command the ends of the Earth And Basil when the Arrian Emperour threatned those that did oppose his Religion should dye the Death the wild Beasts let them be let out would to God it were so that I had the honour to dye for the Truth of Christ This was notably for the encrease of Christs Kingdom and thus the Lord hath inspired his people with a Holy Love and Zeal 2. For his Worship that that may not be corrupted but his Institutions kept Pure Zeal is conversant about that too Exod. 20. 5. Thou shalt not bow down thy self to them nor serve them for I the Lord thy God am a jealous God In the first Commandment God forbids a false God in the second he forbids the false Means of Worship as before the false Object Now because the Means of Worship are apt to be perverted the Lord shews how jealous he was for his Worship I am a jealous God if the Institutions of God be perverted then I will visit the iniquity of the Fathers upon the Children unto the Third and Fourth Generation of them that hate me The Children are considered in that Commandment because usually the interest of Families is our great snare when an Idol is set up or a false means of Worship the chiefest false worship is an Idol and the greatest sin is put for all the rest before an Idol the Imagination or Invention of men when that is set up The Lord speaks of the interest of Families because men are apt to think they shall undo them and their Families if they contend in this matter Now be you zealous of my worship for I will visit the iniquity of the Fathers upon the Children That the interest of Families might not abate our zeal the Lord takes the Family into the Curse for the violation and likewise into the Blessing for zeal for his Institutions And so Christ saith Iohn 2. 17. The zeal of thy house hath eaten me up We should be zealous for Gods Worship Ministers they should Preach zealously and Magistrates govern zealously to purge Gods house and Christians pray zealously every one of us as far as the bounds of our calling will permit should be zealous for Gods Worship Quis comeditur zelo Domus Dei saith Austin Who is he that is eaten out with the zeal of Gods house He that desires that no humane invention may be blended and mixed with Gods Worship and would fain amend what 's amiss This zeal is the only right and acceptable Principle of Reformation our great indignation against all false worship whatever I remember the story of Valentinian who was afterwards Emperour when according to the duty of his place being Captain of the Guard to Iulian the Apostate and Emperour he was engaged to attend him into the Heathen Temple of Fortune and the Priests were to sprinkle the lustrating and holy-water for that Ceremony was common to the Heathens with the Papists and a drop of it lighted upon Valentinian he struck the Priest that did it and said thou hast defiled me thou hast not purged me he thought his garments to be contaminated and not his body sanctified and he tore off his Belt renounced his honour rather then he would do any thing that should be contrary to his Religion and for this Iulian sent him into banishment and within a year and few Months the story tells us that he received the reward of his holy Confession and owning of Christ the Roman Empire For the
Faith and Love to the Word and therefore they never feel the power of it It cometh with power when it 's the Evidence of the Spirit 1 Cor. 2. 4. humane credulity breedeth no true love to the Word of God 2. This love 't is not a bare approbation of Purity and Holiness many approve that which they never chuse and follow None in the face of the Church can be such a wretch as not to think that 't is a good thing to be holy that strictness is commendable Mark 6. 26. Herod reverenced Iohn There is an excellency in Holiness and it winneth esteem even there where 't is not embraced Purity 't is a stricture of Gods Majesty and so 't is feared Where 't is not loved it breedeth an awful respect in wicked men Natural Conscience so far doth homage to the Image of God and doth incline men to think well of holiness and to shew some respect to it 3. 'T is not a pang or passionate delight as some when the Word falls upon them they may be stirred a little 't is not a love that is controulable or easily overcome by other loves Iohn 5. 45. How can ye believe that seek honour one of another As Herod rejoyced in Iohns light for a Season and Mark 6. 20. he loved Iohn's preaching but he loved his Herodias better and therefore off goes Iohns head The love that he had 't was controulable by a higher Love Unless we be so addicted to the Word that it prevaileth over all contrary inclinations we do not love the Word Whether it be sensuality or pride or convetousness it will be casting off the dominion of the Word Iohn 8. 37. My Word hath no place in you it doth not sink down into their hearts that it may bring forth fruit in their lives Secondly Positively what is it then 1. 'T is such a love as causeth us to wait at Wisdoms gates to consult with the word upon all occasions to read it hear it meditate on it as the great Instrument of Sanctification You will take it for your Counsel Psalm 119. 4. That we love we will be thinking on often and exercising our minds in it Ps. 1. 2. But his delight is in the Law of the Lord and in his Law doth he meditate day and night Oh how few love the word thus Few read and delight in the Scriptures because of the Purity and Holiness that is in them They read them for disputes sake or to know the mystery or to be able to hold up an Argument but as they serve to make us pure and heavenly who loves them so As they forewarn us of sin and quicken to grace and love to God Psalm 19. 10 11. Thy word is sweeter then Hony or the Hony-comb because by them thy Servant is forewarned then we love the word when we love it for this reason 2. We love the Word when we are chary of Transgressing it or doing any thing contrary to to the tenour of it We are bidden to keep the Commandment as the Apple of the Eye Prov. 7. 2. The Eye is a tender thing offended with the least dust Oh! take heed of offending the word of God Fear of offending is a sure note and effect of love So he that loves God he feares the Commandment Prov. 13. 13. Whoso despiseth the word shall be destroyed but whoso feareth the Commandement shall be rewarded A wicked man maketh no bones of a Commandment regardeth not what the word saith but doth according to the bent of his own Will Those that will turn their back upon a Commandment for the least Temptation they have no true love to the word of God But now a godly man is one that feareth a Commandment he is afraid to do any thing against the express will of God If a Commandment stands in his way t is as much as if an Angel with a drawn Sword stood in his way as the Angel stood with a drawn Sword in Balaams way they had rather have all the world against them then the word against them Isaiah 66. 25. This awful regard of the word of God 't is a good evidence of our love to it 3. Then we are said to love the word when we chearfully and readily delight to do what it requireth in order to the glory of God and our own Salvation That 's love For true love is not only notional but practical 1 Iohn 2. 4. He that saith I know him and keepeth not his Commandments is a lyar and the Truth is not in him Our love to God is known by our obedience to him So our love to the word is known by our obedience to it And therefore we love the word in good earnest when we observe it readily and diligently what ever it costs us Rom. 6. 17. Ye have obeyed from the heart the form of Doctrine that was delivered to you Look as there is a cold love to a mans Brother when we say be clothed be warmed So there is a pretended love to the word that endeth in talk and not in action Which is as if a man should hope to pay his debts by the noise of money and instead of opening his purse to shut it as ridiculous it is to think to put off our duty with good words 4. 'T is a rooted affection a carnal man may have his affections moved and be a little stirred with this pure Doctrine but he is soon put out of humour he is not changed by it he hath not a constant Affection to God and Holy things Gal. 4. 18. It is good to be zealously affected always in a good thing To hold out to the end and still to keep up a warm respect to the word of God This is to love it to have the word ingrafted into the stock of corrupt nature Iam. 1. 21. 'T is not something tyed on but ingrafted into the soul it hath place in the heart II. Let me shew you why 1. The necessity of this love to the word appears Because without this love we cannot be accepted of God unwilling and constrained service is of little acceptation with him 1 Cor. 13. 1 2 3. If I should give my Goods to the Poor and my Body to be burnt and have not Charity it profiteth me nothing If a man hath never so many excellencies if he spend his Goods and Life and all for God without this sincere love to God and his ways all is nothing God doth not value men by the Pomp of their services but by the affection of their hearts in them he needeth not the service and he seeth the heart A man is pleased so his work be done willingly or unwillingly for he needeth the labour of the Slave but he seeth not into his heart But God hath no need of us and he seeth whether we give him the heart or no So that if we have not Charity all that we do is nothing 2. VVithout this love your work will be very
first laid in his Everlasting Decrees The Terms of Life and Salvation held forth in the New Covenant are to continue for Ever no change to be expected From the beginning of the World to the end thereof the Covenant of Grace cannot cease The Obligation still continueth men are for ever bound to love God and their Neighbour There shall no time come when the Law of loving God and our Neighbour shall be Reversed and out of Date The Covenant is essentially the same under all the diversity of Administrations And as the Priviledges so the Duties are of an Eternal Obligation Among men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is just at one time that is not just at another Law givers cannot alwayes live to see their Laws executed and men cannot foresee all occasions and inconveniences and therefore often repeal their Laws but God is wise he hath made an unchangeable Law and he forbiddeth things intrinsecally Evil and commandeth things intrinsecally Good 2. As to the Effects of it in case of Obedience or Disobedience In case of Disobedience Eternal Wrath lighteth on them that reject this Covenant that walk contrary to it they shall be Eternally Miserable 2 Thes. 1. 9. Who shall be punished with everlasting Destruction from the presence of the Lord. Not a Temporal but an Everlasting Destruction and Mark 9. 44. The worm shall never die and the fire shall never be quenched An Eternity of Torments because they despised Everlasting Mercy and rejected the Authority of an Everlasting God Having offended an Infinite God their punishment abideth on them for ever If they will stand out their day 't is fit their recovery should be hopeless 2dly The Benefits are Eternal in case of Obedience There is Everlasting Grace Everlasting Comfort and Everlasting Life 1 Ioh. 2. 17. The World passeth away and the lust thereof but he that doth the Will of God abideth for ever The Spirit is given as a Comforter that shall abide for ever Iohn 14. 16. and 2 Thes. 2. 16. God who hath loved us and given us everlasting Consolation and good hope through Grace And 't is fit it should be so because 't is built upon Gods unchangeable Love and Christs Eternal Merit and Intercession Gods Love is an Everlasting Love Ier. 31. 3. The efficacy of Christ's Merit never ceaseth Heb. 13. 8. His continual Intercession ever lasteth Heb. 7. 25. and Rom. 8. 39. Nothing shall separate us from the love of Christ. He liveth for Ever by which we continue for ever in the Favour of God and the Covenant standeth firm between him and us the Fountain of Comfort is never dryed up Use Is to Inform us of the difference between the Laws of God and the Laws of Men There are many differences some of which I shall touch by and by this Expression offereth two 'T is Righteousness and Everlasting Righteousness First 'T is Righteousness Men have and do often decree wickedness by a Law not only in the first Table where man is most blind but also in the second not only in their Barbarous Worship their sacrificing of men but also in their humane Constitutions The Lacedaemonians held it lawful to steal if he were not taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the very Act. In Cyprus they held it lawful for their Virgins if they were poor to Prostitute themselves to get a Dowry or Portion By the Law of the 12 Tables a man might kill his Wife if she smelt of Wine or Counterfeited his Keys And among the Romans if a slave had killed his Master all his fellow-slaves were put to death with him though never so Innocent By the same Laws a Father might thrice sell his Child they might tear their Debtors in pieces if they were not solvent Thus blind were men in their own concerns and what made for humane Commerce Much more in the way of pleasing God and the Interest of the World to come Bless God for this righteous Law Again Secondly 'T is Everlasting Righteousness not only Righteous at the first giving out but Righteous in all Ages and Times and should we slight this rule that will hold for ever In the World new Lords new Laws Men vary and change their designs and purposes Priviledges granted to day may be repealed to morrow but this word will hold true for ever Our Justification by Christ is irrevocable that part of Righteousness is Everlasting Be sure you are Justified now upon terms of the Gospel and you shall be Justified for ever your Forgiveness is an Everlasting Forgiveness and your Peace is an everlasting Peace Ier 33. 34. I will remember your sins no more So the other Righteousness of Sanctification 't is for ever Approve your selves to God now and you will approve your selves at the Day of Judgment 2. Use is Exhortation 1. Let this take us off from seeking things that have no Continuance in them The Everlastingness of the Word is opposed often to the Transitory Vanities of the World 1 Pet. 1. 23 24. All flesh is grass and the glory of man as the flower of grass The grass withereth and the flower falleth away but the Word of the Lord indureth for ever Why should we hunt after that glory that soon fadeth So 1 Ioh. 2. 17. The World passeth away and the lust thereof but he that doth the Will of God abideth for ever All these things Change and move up and down by divers Circumrotations we sit fast and loose in the World but in the Covenant of Grace all is sure 2. Let us choose this Word to live by that we may be partakers of that Everlasting Good which cometh by it Oh let us regard it Eternity is concerned in it If the Righteousness of God be Everlasting let us begin betimes to get interested in it and persevere in it to the end Let us begin betimes for we have but a few dayes to live here in the World and so either to express our thankfulness or lay a foundation for our eternal hopes Therefore let us set about the work the sooner And let us persevere our care to keep this law must be perpetual not like Temporaries many will carry themselves well and godly for a while but afterwards fall off this doth not become an Everlasting Law there is the same goodness in Gods Law that there was at first 3. Let us comfort our selves with the Everlastingness of the Priviledges offered to us in Gods Word The redeemed of the Lord should have an Everlasting joy Isa. 35. 10. And the Ransomed of the Lord shall return and come to Zion with songs and everlasting joy upon their heads Let other things end and change as they will our right by the new Covenant changeth not Sometimes we are in request in the World and sometimes in disgrace but Gods love is everlasting and sure We are not in with him to day and out to morrow he hath dealt with us upon sure and unchangeable terms nay when you die you may comfort
an utter loss Iam. 1. 〈◊〉 But let him ask in faith nothing wavering for he that wavereth is like a wave of the sea driven with the wind and tossed If we believe it to day why not to morrow Do difficulties abate any thing of the certainty of Gods Word and make it questionable Then it would be in the power of man to disanul the Promise and God could never lay a sure ground of hope 2. In Obedience The weakness of our Faith and Dependance necessarily inferreth that they that do not trust God cannot be long true to him Iam. 1. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a double-minded man is unstable in all his wayes Sometimes when we are soul-sick we mourn and complain of sin and seem to have a passionate Hatred of sin at other times when the fit is over we give it harbour and intertainment and embrace our Dalilah again whereas the same Reasons that once made us hate sin should still make us hate it for sin is sin still The Scripture doth not one while condemn it and another while allow it but we are not swayed by our Rule but act as we are inclined by our changeable Affections and therefore complain of sin to day and commit it to morrow and lick up our Vomit again So for Duty Hos. 6. 4. Your goodness is as a morning cloud and as the early dew it passeth away Nothing so sickle and changeable as Man in any thing that is good so vain and unconstant are we in our Motions and Devotion Pangs that can no more endure a Trial then the Morning Cloud and early Dew can endure the heat of the rising Sun it cometh by fits 3. In our Opinions and Professions how do we say and unsay and build again the things we have destroyed and destroy the things we have builded so that we know not where to have them and are like Children tossed to and fro and carried about with every wind of Doctrine Eph. 4. 14. where are two Metaphors they are compared to Children for inconstancy in their choice and to Ships destitute of skilful Masters tossed this way and that way with contrary Winds and Tides So they with divers Doctrines and Opinions Sometimes taken with one Opinion sometimes with another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Circled about by all the Winds in the Card. Is this becoming the constant unerring certainty of the Scriptures It will be necessary for us to quit this Childish Temper God will not always bear with it in us whatever he may do in Babes therefore let us not receive the Truth of God lightly and uncertainly but fix our selves in the Knowledge the Love and Practice of the Truths that are there commended to us Gal. 1. 6. I marvel that you are so soon removed from him that called you into the grace of Christ unto another Gospel This lightness is a Disease incident to our Natures soon off soon on that other Gospelling or pretence of a purer way Use. 2. Is Comfort to the People of God 1. In all the particular changes that pass over our heads Our Estate and Condition is many times changed but Gods Word is no more changed than himself is changed all things shall come to ruin sooner than these foundations be overturned Mar. 5. 18. Till heaven and earth pass one jot or one tittle shall in no wise pass from the law till all be fulfilled The Promises are still the same even as God is Mal. 3. 6. For I am the Lord I change not therefore ye sons of Iacob are not consumed And these Mercies we should take Comfort in Heb. 12. 28. Wherefore we receiving a Kingdom which cannot be moved let us have grace whereby we may serve God acceptably with reverence and godly fear So also 1 Ioh. 2. 17. And the world passeth away and the lusts thereof but he that doth the will of God abideth for ever 2. In times of general confusion when that which they apprehended to be right and a Duty proveth a Sin when wickedness is established by a Law Psal. 94. 20. Shall the throne of iniquity have fellowship with thee which frameth mischief by a Law and all that is just and right seemeth to be perverted there is a God in heaven who will judge not according to the opinions of the Times but according to the reality of things revealed in his holy Word These Ordinances of men shall be forced to give way to those Eternal Testimonies a Duty in former times a Sin now 3. Comfort against the encounters of Violence when we seem to be born down with force and have no hope the Testimonies of God are firm and stedfast that none shall overthrow and frustrate them they are but as the dashing of waves against a Rock Isa. 28. 15. When the overflowing scourge shall pass through it shall not come unto us 4. It is a Comfort in Prayer so David useth it here Yea and Amen that relateth to our Desires as before Use 3. To perswade us to behave our selves to the Word of God as an unchangeable unerring Rule 1. To the Directions and Precepts of it there are no other Terms to be expected but what God hath set down in the Word therefore frame your selves to observe them and be constant in this practice then will you have the everlasting comfort of it bind them upon your hearts you must take up Christs Yoke one time or other do not think that he will alter the Ordinances of his Wisdom and Justice for your sakes Psal. 119. 66. Teach me good Iudgment and Knowledge for I have believed thy Commandments 2. To the Promises of it they are founded for ever whatever Carnal Reason suggests to the contrary in the hour of Temptation To this end consider what Promises are they are Declarations of the purposes of God both confirm you as they are Purposes of God they imply immutability Heb. 6. 17. Wherein God willing to shew unto the Heirs of Promise the immutability of his Counsel confirmed it with an Oath Gods Counsel is immutable for God being an intelligent Agent of most perfect Knowledge and profound Wisdom can will and determine nothing but according to the best and most exact Understanding there can be no cause of revocation either for want of Wisdom or Justice for he is absolutely both Wise and Just nor from Inconstancy of Will for the Strength of Israel is not as Man that he should repent nor can his Will be frustrated for want of Power for he is Almighty But now when this Purpose is declared that draweth on a further Obligation Psal. 89. 34. I will not alter the thing that is gone out of my lips There is a debt ariseth and a right established of the Creatures to change Counsel would imply Weakness to alter a Promise Wickedness and Unfaithfulness which were the highest Blasphemy to imagine in God especially when this Declaration is made with such emphatick averrment confirmed by an Oath Heb. 6. 18. That by two
multitude though they have Power yet they have no Authority But when the Rulers were set against them and persecuted them with Edicts and Punishments then the greatest Havock was made of them To see Gods Ordinance abused maketh the Trial the more grievous The Godly should be defended by their Governours for therefore they are called the shields of the Earth Psal. 49. 9. But now when they persecute them for Righteousness sake 't is a sore but no strange Temptation They may do so partly out of Ignorance 1 Cor. 2. 8. Which none of the Princes of this world knew for had they known it they would not have crucified the Lord of glory And partly out of Prejudice and blind Zeal so the Corner-stone is refused by the Builders Psalm 118. 22. applyed to Christs Persecutors Acts 4. 11. The stone that was set at nought by you builders is become the head of the Corner And partly by the instigation of Evil Men. Wicked men labour to ingage those who are in power against the People of God and make them odious to them Prov. 29. 10. The bloud-thirsty hate the upright Flattery giveth the first onset to the work of Impiety Acts 24. 1 2 3. And partly because Riches and Power efferate men swell them with pride fill them with enmity against the ways of God Psal. 123. 4. Our soul is exceedingly filled with the scorning of those that are at ease and the contempt of the proud Well then let us not be dismayed though great men be prejudiced against us and we have powerful Enemies in Church and State Matth. 10. 17 18. But beware of men for they will deliver you up to the Counsels and they will scourge you in their Synagogues and ye shall be brought before Governours and Kings for my sake for a Testimony against them and the Gentiles Though we be persecuted with Censures Civil and Ecclesiastical and both Judicatures thunder against us Iohn 16. 1 2. These things have I told you that you should not be offended they shall put you out of the Synagogue Yea the time cometh when they that kill you think they do God good service 'T is a stumbling block to see Power which is of God bent against God and his Interest the Beast in the Revelations pushed with the Horns of the Lamb but Christ hath told us of these things before-hand that we should be fore-armed against them Christs Followers must not only look for injuries from wicked men in a tumultuous way but ordinarily carried by fixed Judicatures thrown out of the Church by Excommunication and out of the World by Death Let us Bless God that our Rulers deal more Christianly by us and let us not irritate them but shew all Love and Meekness and Obedience and let the mild Government of our Gracious Soveraign move us to pray to God for the Continuance of his Life and the Prosperity of his Affairs 't is but a necessary Gratitude that we should pay him for the Rest and Peace we enjoy under him 3. The Malice and Groundlesness of this Persecution without cause David did not suffer for his Deserts as an Evil doer he had done nothing disobediently against Sauls Authority when he had spared him in the Cave he giveth him an Ample Testimony 1 Sam. 24. 17. Thou art more righteous then I for thou hast rewarded me good but I have rewarded thee evil Again he had another Testimony when he surprized his Camp sleeping 1 Sam. 26. 21. Return my son David I will no more do thee harm because my soul was precious in thine eyes behold I have played the fool and have erred exceedingly Theodoret expoundeth this of the next Verse with application to these passages When David found Saul asleep he would not kill him and this was more Comfort to him than if he had slain and obtained all their Spoiles Observe we may the better represent our Case to God when we suffer without a Cause then our Sufferings are clean Sufferings more Comfortable to us and Honourable to God 'T was Daniels glory that they could find no occasion or fault against him but only in the matter of his God Dan. 6. 4 5. Blamless Carriage disappoints the Malice of wicked men or shameth them Cajus Sejus vir bonus nisi quod Christianus Now a pretended Crime doth not take away the glory from us Saul pretended that David was an Enemy to his Life and Crown but David declared the Contrary by Word and Deed he might have slain him twice Put to silence the ignorance of foolish men 1 Pet. 2. 15. There may be in Mans Court a Cause which before God is no just Cause as when we are punished for the breach of Law which is contrary to our Duty to God Psalm 94. 20. Shall the throne of iniquity have fellowship with thee which frameth mischief by a law Well then whatever we suffer let it be without a Cause there is cause enough on Gods part to afflict and strike us for our sins but on Mans part let us not procure Sufferings to ourselves by our Provocations We shall hereby have more peace in Sufferings and bring more honour to Religion 1 Peter 3. 17. For it is better if the will of God be so that ye suffer for well-doing then for evil-doing 1 Peter 4. 15 16. But let none of you suffer as a murtherer or a theif or as an evil-doer yet if any suffer as a Christian let him not be ashamed but let him glorifie God in that behalf Surely Christs Cross is more comfortable than the Cross of Barabbas Secondly Let us come to his gracious frame of heart to stand in Awe of the Word but my heart standeth in awe of thy Word Doctrine 'T is a gracious frame of Heart to stand in Awe of the Word of God Gods People are often described by it Iob 13. 13. Whoso despiseth the word shall be destroyed but whoso feareth a commandment shall be rewarded There are many fear a Judgment when to visible appearance it is like to tread upon the heels of sin yea and some fear a Threatning at least when it is like to be accomplished but who fears a Commandment but a Gracious Heart this is reason enough to draw back if a Commandment stand in the way 't is more than if there was a Lion in the way or a band of Armed Enemies or an Angel with a drawn Sword such as stood in the way to stop Balaam they have a deep Reverence of Gods Authority and dare not break through when God by his Law hath fenced up their way So Isaiah 66. 2. To him will I look that is of a poor and contrite spirit and trembleth at my word A man that is affected according to his doom and sentence passed in the Word if the Word speaketh bitter things or the Word speaketh Peace accordingly the man is affected this is the Man that God will look at Ezra 9. 4. Then were assembled unto me every one that
respect to the end now if they do not make the Everlasting injoyment of God their end the Scriptures are of little use to them a trouble rather than a comfort because they disturb them in pursuing their lusts but a man that would injoy God get to his Holy Hill is apprehensive of the benefit 2. They are not affected with their wants and therefore esteem not the Word For the great benefit of the Word is to teach us a remedy for sin and misery now they that mind not the misery and danger in which they stand go on carelesly and despise the Word of God Prov. 22. 3. A prudent man forseeth the Evil and hideth himself but the simple passe on and are punished They little think of the evil which is near them and so slight the Counsel of God Secondly Those that will not believe them that find sweetness in it as if all were phantastical and imaginary Are the wisest and most serious part of mankind deceived And hath the carnal fool only the wit to discern the mistake Surely in all reason it should be otherwise These tell us of those delights and transports of soul in meditating on the Promises in purifying their Hearts by the Precepts and though a stranger intermedleth not with their Joyes yet surely these find them All that is spiritual and supernatural is suspected by those who are drowned in matters of sense Iohn 12. 29. A voice from Heaven is Thunder the motions of the Spirit fumes of Wine Acts 3. 13. Joy in the Holy Ghost but a fancy c. Thirdly Them that count it an Alphabetary knowledge fit for beginners David was no Novice yet he rejoyced in the Word as one that found great spoil the more conversant he was in these Holy Writings the more he delighted in them No 'T is not only Childrens meat there is not only Milk there but strong Meat also Heb. 5. 14. 'T is our Rule to walk by till our blessedness be perfected The continual store-house of our comforts Rom. 15. 4. 'T is the continual means of growing into Communion with God in Christ. Use. II. To exhort us to delight in the Word of God 'T is the work and mark of a Blessed man Psal. 1. 2. But his delight is in the Law of the Lord and in his Law doth he Meditate day and night As far as the necessities of the present life will bear it they are still getting more Knowledge of true Blessedness and the way that leadeth to the Injoyment of it This is their business and pleasing Study His work is to form his heart to a sincere uniform impartial obedience and as he doth increase in Godliness by the help of the Word his soul is more satisfyed all the joyes of the World to this are nothing to him Are your Hearts thus set to know the Lord and his revealed Will and the way of Life SERMON CLXXVII PSALM CXIX VER 163. I hate and abhor lying but thy law do I love IN this Verse the Man of God sheweth his Affection to the Word by the Hatred of those things which are contrary to the Word Observe here First Affection set against Affection Secondly Object against Object First Affection against Affection Hatred against Love Love and Hatred are natural Affections which are good or evil according to the Objects to which they are applyed Place Love on the World Sin and Vanity and nothing worse place Hatred on God Religion Holiness and it soon proveth an hellish thing But now set them upon their proper objects and they express a gracious Constitution of Soul let us hate Evil and love Good Amos 5. 15. and all is well Man needeth affections of Aversation as well as Choice and Pursuit Hatred hath its use as well as Love Love was made for God and things that belong to God and Hatred for Sin 't was put into us that at the first appearance sense or imagination of Evil we might retire our selves and fly from it and is any thing so evil as sin so contrary to God so baneful to the Soul The office of Love is to adhere and cleave to God and whatever will bring us to the injoyment of him and the office of hatred is that we may truly and sincerely turn from all evil with Detestation according to the nature and degree of evil that is in it The Emphasis of the Text is notable I hate and abhor it must be a thorough Hatred which David Psal. 139. 22. calleth a perfect hatred Secondly Here is Object set against Object As Love is opposed to Hatred so the Law to Lying for the Word of God is Truth and requireth truth of all that submit to it pure sincerity and simplicity Some render the word more generally the Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I hate and abominate iniquity other Translations render it not so they expound it so that one kind is put for all the rest and fitly for every sin is a falsehood and often called in this Psalm a false way and a lye and will fail and beguile all them who are delighted with it and the purport and drift is that we should admit omit commit nothing which is contrary to the Word of God which is the great object of an holy mans Love The Points are three Doctrine I. They that love the word of God must hate sin Doctrine II. That a slight hatred of a sinful course is not enough but we must hate and abhor it Doctrine III. That among other sins we must hate falshood and lying and all kind of frauds and deceits For the first Point Doct. I. They that love the Word of God must hate sin This implyeth four things 1. That our Love must be demonstrated by such effects otherwise it is but pretended if we do not avoid what it forbiddeth for our love to God and his VVord is mostly seen in Obedience and dutiful Subjection to him and it for Gods Love is a Love of Bounty our Love is a Love of Duty he is said to love us when he blesseth us and bestoweth on us the effects of his special Grace and Favour we are said to love him when we obey him These Propositions are clear in Scripture That our love to God is tryed by our love to the VVord And our love to the VVord by our hatred of Sin Ioh. 14. 21. He that hath my Commandments and keepeth them he it is that loveth me And Verse 23. If any man love me he will keep my words On the contrary our Enmity to God and his VVord is determined by our love to Sin Enmity to God Col. 1. 21. Enemies in your minds by evil works To his VVord Rom. 8. 7. The carnal mind is not subject to the Law neither indeed can be Habitual sin argueth a Malice or Hatred of God and his holy Law and actual Sin an actual Hatred 'T is finis operis if not operantis whether a man thinketh so or no 't is the intent of the
Action A Rebellion or an act of disloyalty against God yea there is not only a vertual hatred in Sin but a formal hatred not only implyed but exprest they wish there were not a God to punish them and call them to an account such a Law to forbid such Practices as they affect or that such things were not sin VVell then 't is not some kind of pleasure in the study of the VVord will shew our love to the VVord but an Impartial Intire and Uniform Obedience strictly abstaining from such things as if forbiddeth and carefully practising what it requireth at our hands 2. That our hatred of Sin must flow from such a Principle a man may hate sin upon forreign and accidental reasons and so that obstaining from sin is not a true hatred but a Casual dislike as when we forbare some sins but retain others that sute better with our Condition Callings Employment Temper or because of some difficulty in compassing shame in Practising or repugnant to our natural Temper No it must be out of a principle of Love to God Psal. 97. 10. Ye that love the Lord hate evil So Psal. 119. 113. I hate vain thoughts but thy law do I love An hatred of Sin arising from love to God and his VVord is the only true hatred that 's hatred of sin as sin as 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Iohn 3. 4. A transgression of the Law as 't is ingratitude to God contrary to our Obligations to him not only as destructive to our selves not principally timore poenae but amore virtutis The VVord of God furnisheth us with divers Reasons and Arguments to move us to hate sin they all have their place but some are more Noble and Excellent than others As when a Man hateth sin because God hath forbidden it True hatred cometh from a love of the contrary therefore he that hath a vehement love to the Law hateth all things which are contrary to it Matth. 6. 20. He will hate the one and love the other There is no serving two Masters love to the one inforceth hatred of the other To love the Good and hate the Evil are inseparable 3. The more we hate Sin the more prepared we are to love the Law A carnal Heart hateth the Law Ioh. 3. 20. He that doth evil hateth the light And Rom. 8. 7. The carnal mind is not subject to the Law He that doth not hate sin hateth the word of God VVe cannot delight in it till our Affections be purified and sanctified Mens evil practices and dispositions cause them to hate the Light 't is a reproving light can sore Eyes delight to look upon the Sun or an unsound heart delight in that which will so ransack and search the Conscience 4. According to the degree of Love so will the degree of our Hatred be they that have the highest love of the Law will have most hatred of Sin they hate every lesser contrariety a vain Thought Psal. 119. 113. They do not only hate open and scandalous sins but sin carried on in a more close and cleanly manner yea they groan under the Relicks of Corruption and feel it an heavy burden Rom. 7. 22 23 24. For I delight in the law of God after the inward man but I see another law in my members warring against the law of my mind and bringing me into captivity to the law of sin which is in my members And then Oh wretched man that I am Next to the Object of our affection the principle or spring of it must be regarded and next to the spring and rise of it the degree must be looked after that we love the good and hate the evil proportionably that is to say that our Hatred must be proportionable to the evil of the thing hated and our love to the good of the thing loved and indeed where the one is the other will be where a great love a great hatred where a little love a little hatred Psal. 119. 127 128. I love thy commandments above gold yea above fine gold therefore I esteem thy precepts in all things to be right and hate every false way Use. Well then if we would shew our love to the Word we must truly sincerely and constantly turn from all known sin with Detestation and Abhorrence for hatred of sin is an infallible evidence of love to the Word Now hatred of sin if it be right 1. 'T is Universal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the whole kind as Haman thought scorn to lay hands upon Mordecai alone but sought to destroy the whole Race of the Iews Ester 3. 6. one sin is as inconsistent with the love of God as another there may be as much Contempt of Gods Authority in a sin of Thought as in a sin of Practice in a small sin as in a greater There may be much crookedness in a small line and in some Cases the Die is more than the Stuff I hate every false way 't is twice repeated in this Psalm in the 104. verse and verse 128. To hate what God hateth Prov. 8. 13. The fear of the Lord is to hate evil 2. 'T is Implacable it aimeth at the utter Extirpation and Expulsion of Sin they seek to remove the guilt to weaken the inclination they groan sorely under the very Being of sin that any thing of sin is left O wretched man that I am who shall deliver me from the body of death Rom. 7. 24. 3. 'T is still growing at first 't is a dubious Case men that are Convinced have some Mind to let sin go or a wish that Christ would save them from it but 't is with such Reserves that they have rather a mind to keep it than let it go As Pharaoh had no mind to dismiss Israel and therefore stood hucking with God or as David when he sent out Forces against Absalom yet be tender of the young Man Pleasing Lusts we have but a remiss Will against them our love to it is greater than our dislike of it therefore so unstable Iam. 1. 8. but when the soul is Converted the soul is armed with a resolution 1 Pet. 4. 1. Then the love of sin is weakned in their hearts and the strength and vigour of it abated the soul is armed with a serious purpose to give it up and shake off this servitude in the confidence of that Grace which is purchased for them by Christs Death there is a Godly Inclination and bent of soul to live unto God Again as our Communion with God and sense of his Love is increased in us so our hatred of sin groweth more keen and fierce when God had told what he would do for Ephraim what have I any more to do with Idols Hosea 14. 8. I have had too much to do already what any more In what proportion there is a sense of Gods Love in the same proportion an hatred of Evil. Moses when he had talked with God in the Mount at his return
7. 22. Doctrine III. That among other sins we must hate falshood and lying and all kind of frauds and deceits I. I shall open the particular Notion of Lying in the Text. II. Shew you the Reasons against it I. To open the particular Notion of Lying 1. In the Vulgar Accceptation and sense of it we take it to be speaking an Untruth or that which is False with an intention to Deceive Now this is a sin contrary to the New Nature Col. 3. 9. Lye not one to another since ye have put off the old man with his deeds 'T is not only contrary to that natural Order which God hath appointed between the Mind and the Tongue but to that Sincerity and true Holiness which is our great Qualification and the fruit of Regeneration Therefore God saith Isa. 63. 8. Surely they are my people children that will not lye God presumeth that his People will not deal falsely but speak as they think and think of what they speak as it really is and that Christians will not deceive and circumvent others since they are members of the same Mystical Body and should seek one anothers welfare as much as they do their own Eph. 4. 25. Wherefore put away lying speak every one truth with his neighbour seeing ye are members one of another No 't is more unseemly in a Christian more inconsistent with Grace In short no sin maketh a Man more like the Devil Iohn 8. 44. Ye are of your father the devil and the lusts of your father ye will do he was a Murtherer from the beginning and abode not in the truth because there is no truth in him When he speaketh a lye he speaketh of his own for he is a liar and the father of it 2. Concealing the Truth which should be Confessed God would not have his People hide themselves in necessary Truths he would have them believe with the Heart and Confess with the Mouth Rom. 10. 9 10. And Christianity is called a Confession Heb. 3. 1. and all Christians are saved either as Martyrs or as Confessors But how far we are to Confess lesser Truth is a great Case of Conscience Certainly we must do nothing against a Truth not appear in the garb of a Contrary party nor must we lye hid when God in his Providence cryeth out Who is of my side who We read of some Iohn 12. 42. who believed in Christ yet they did not confess him lest they should be put out of the Synagogue for they loved the praise of Men more then the praise of God Faith is in a very weak Condition when Confession is not joined with it when men will not own Christ in troublous Times and appear in their own shape Men that have much to lose have many Worldly Considerations they think these lose more than they can gain and lose by the Praise of God rather than the Praise of Men. Now the sincere Christian saith in these Cases I hate and abhor lying 3. 'T is contrary to that Obedience to God which we do profess there is a practical Lye as well as a vertual Lye when our practices do not Correspond with our Profession there is a lye acted as well as a lye told So Ephraim is said to compass God about with Lyes Hosea 11. 12. To say we have fellowship with God and walk in darkness is a Lye 1 Ioh. 1. 6. A Lye that tendeth to the disgrace of Religion in opprobrium Christi 1 Ioh. 2. 4. He that saith I know him and keepeth not his commandments is a Liar and the truth is not in him So he that speaketh much of the Spirit and walketh after the Flesh. Reasons 1. God is a God of Truth God cannot nor will not Lye and his People must be like him 2. His Word is the Word of Truth his Law requireth Truth and all falsehoods and deceits are contrary to that Justice and Charity which it establisheth His Gospel is a Gospel of Truth Eph. 1. 13. After ye heard the word of truth the Gospel of your Salvation 3. He requireth and worketh Truth in the Reins and inward parts Psal. 51. 7. Behold thou desirest truth in the inward parts Use. Oh then hate and abhor Lying you cannot be accepted of God else Ier. 5. 3. O Lord are not thine eyes upon the truth You cannot have Grace in your own hearts 2 Cor. 1. 12. This is our rejoycing that in simplicity and godly sincerity we have had our conversations in the world nor long continue undiscovered before men Prov. 26. 26. His wickedness shall be shewed before the Congregation Let us not Lye to God in our Promises we make to him Psal. 78. 34 35 36. When he slew them then they sought him and they returned and enquired early after God and they remembred that God was their rock and the most high their redeemer Nevertheless they did flatter him their mouth and they lyed unto him with their tongues In your Worship do not compass him about with Lyes complain of burdens which you feel not express desires which you have not In your Profession do not make it a Vail and Cover for your Lusts. A wicked or carnal design is inconsistent with uprightness of heart As to men abhor all false and deceitful practices and speeches When the Apostle biddeth us abhor that which is evil he first saith let love be without dissimulation Rom. 12. 9. You are not to live by Interest but by Conscience Therefore abhor all Hypocrisie Falsehood Treachery which are unworthy any ingenious Man much more a Christian. SERM. CLXXVIII PSALM CXIX VER 164. Seven times a day do I praise thee because of thy Righteous Iudgments IN these words the man of God giveth further proof of his love and delight in the Word by praising God for that benefit His praise is illustrated First By the frequent repetition of that duty seven times a day do I praise thee Secondly The subject matter because of thy Righteous Iudgments i. e. Gods dispensations agreeing with his Word First The frequency of the duty seven times a day that is very often Numerus definitus pro indefinito a number certain put for an uncertain seven is often used for many as Levit. 26. 18. I will punish you seven times more for your sins That is not exactly seven but many and divers times Prov. 24. 16. A just man falleth seven times a day and riseth up again Prov. 26. 25. There are seven abominations in his heart 1 Sam. 2. 5. She that is barren hath born seven and she that hath many Children is waxed feeble So here I gave thanks to thee as often as I meditate of them Some of the Jewish Rabbins stick in the very literal number seven twice in the morning before the reading of the Law and once after it and at noon and so in the evening as in the Morning so Rabbi Solomon indeed elsewhere Psal. 55. 17. Evening and Morning and at noon will I praise the Lord but
Lords Day but minds the Will for the Deed not the Deed for the Will whether Willingly or Unwillingly God dealeth with us as rational Creatures if your Ox draw your Plough and your Ass carry his Burden you care not much whether it be done willingly or unwillingly but God dealeth with us as obliged and looketh that love should constrain us and influence our actions and God dealeth with us as renewed Creatures that have a suitableness to their Work Heb. 8. 10. Psal. 40. 2. When rather from him than with him he delights greatly in Gods Commandments Psal. 112. 1. Delights to know believe and obey Gods Word and God expects it from us because of the pleasures that do accompany well-doing Prov. 3. 17. The speculation of a worthy Truth affects the Mind but Practice doth more as more intimately acquainted with it Use. II. It shews 1. How far they are from the Temper of Gods People that dispute away Duties rather than practise them Cavil at their Work rather than readily accept it 2. They do not love the law that are alwayes full of Excuses and pretend occasions to neglect the service of God excuses are always a sign of a naughty heart the sinners non vacat is indeed non placet Luk. 14. 18. They all began to make excuses If we did not want a heart we should not want an occasion to manifest our respects to God 3. It shews how far they are from the Temper of Gods People that are easily discouraged with difficulties love will make us break thorough all 2 Cor. 5. 14. Love hath a constraining force counts nothing too dear to be parted with for Gods sake they that are weary of well-doing they are out of their Element as they in Malachy enquired When will the Sabbath be over They that brought but a sorry Lamb cryed out Oh what a weariness Again they that love the law are not troubled about the strictness of the law but the unsuitableness of their own hearts Gods Children are grieved for that weariness and uncomfortableness they find in Gods service Glad of any inlargement of Heart Lust is grievous but not the Commandement Rom. 7. 24. O wretched man that I am who shall deliver me not from the law but from the body of this death But others when the Truth shineth round about them they receive it not in the love thereof Doctrine II. Those that love the law shall have great peace let me prove this First They shall have Peace Secondly Great Peace First They shall have Peace I. Because the God of Peace is their God they are assured of his love and favourable Acceptance tranquillus deus tranquillat omnia If God be with us who can be against us If he smileth on us 't is enough though all the World should be against us for 't is Gods Wrath that maketh us Miserable and Gods love that maketh us Happy II. Jesus Christ who is the Prince of Peace is their Saviour Isa. 9. 6. He hath made Articles of Peace between God the Father and Us and drawn them into a Covenant of Grace called the Covenant of his Peace Isa. 54. 10. And this founded upon his Bloud which is the price given to purchase our Peace and to set all things at rights between God and Us. Col. 1. 20. Isa. 53. 5. Having made Peace between God and Us No less would serve the turn compleatly to satisfie the Justice of God for our wrong and to purchase his Favour for us III. The Spirit who is a Spirit of Peace Gal. 5. 22. 't is one of his fruits he worketh it in us as a Sanctifier and as a Comforter 1. As a Spirit of Sanctification he doth dispossess Satan and subdueth that Rebellious Disposition that is naturally in us against God and maketh us accept the offer of Friendship and Reconciliation with God and to yield up our selves servants to righteousness unto holiness and then accordingly to walk as People that are at amity with God 1. Your first Resignation in Faith and Repentance is a ground of Peace and wrought in us by the Spirit Rom. 15. 13. Now the God of peace fill you with all joy and peace in believing that ye may abound in hope through the power of the Holy Ghost Together with our Faith and in and by our Faith the Holy Ghost worketh this Joy and Peace When we come to sue out our Pardon in his Name to receive the Attonement and to resign up our selves to Gods use then is the Foundation laid Give the hand to the Lord 2 Chron. 30. 8. 2. This Peace is confirmed by holy walking in the Spirit or perfecting Holiness through the power of the Holy Ghost Gal. 6. 16. As many as walk according to this rule peace and mercy be upon them Ier. 6. 16. Ask for the good old way and walk therein and you shall find peace to your souls Keep close to God and you will have peace otherwise not Peace with God and thine own Conscience is a very tender thing you had need be chary of it if you grieve the Spirit you will find it to your bitter Cost when sinful dispositions are indulged and nourished our peace is beclouded and hangeth on uncertain terms 2. As a Comforter whose office it is to give us a sense of Gods Love and to help Conscience to judge of our state and actions The Spirit representeth God as a Father and sheweth us what things are given us of God and dissipateth and scattereth all the black thoughts that are in the Soul Isa. 57. 19. I create the fruit of the lips to be peace Peace is a Sovereign Plaister God maketh it stick and then all the World cannot deprive them of this peace Creation and Annihilation belong to the same power the World can never give nor take 't is Gods work and he will maintain it Secondly It shall be great Peace as to the Nature and Degree of it as was before explained 1. For the Nature of it 't is not an ordinary peace but of an higher Nature Ioh. 14. 27. My peace I leave with you my peace I give unto you not as the world giveth give I unto you Let not your hearts be troubled Wherein doth it differ from the Worlds peace The Worlds peace is oftentimes in sin a concord in Evil a Lethargy portending sadder Troubles but this is an holy peace Prov. 3. 17. That 's a crasy peace that is soon broken and distorted depending on the uncertainty of present affaires and the mutable Affections of men the more secure they are the sadder trouble at hand but this is an everlasting peace which we have now in the way and shall have in death and then for ever The Worlds peace is outward 't is but at best a freedom from outward troubles when they are at enmity with God but this is a peace with God himself Prov. 16. 7. The Worlds peace pleaseth the outward man but this is a solid Soul-satisfying peace a
peace that guardeth Heart and Mind Phil. 4. 7. 2. For the degree 't is many times in a great Measure injoyed it may be more or less as our Interest in Gods favour is more or lessened in us and 't is not perfect in this Life There may be Clouds and Interruptions but as our holiness increaseth so doth our peacâ—… a little holiness a little peace but they that love thy law have great Peace Obj. How have Gods Children great Peace None seem more troubled and harrassed with outward Afflictions nor walk more Mournfully then they do Ans. 'T is true this Peace doth not exclude Trouble from carnal men in the World they may have little outward Peace yet they shall have as much of that as God seeth good for them Iob 5. 23 24. but inward peace which is peculiar to them They have God for their Friend are quieted with a true sense and apprehension of his love and favour to them 'T is true as to this inward peace Gods Children may sometimes be without it they that love the Law have a greater sense of sin than others Wicked men swallow sins without remorse but they are very apprehensive of displeasing God But we must distinguish between the time of settling this peace and when 't is settled for a Time they may walk sadly their peace is not grown up light is sown for the Righteous many times they sow in Tears but reap in Joy sometimes their love to the Law is intermitted so their peace may be interrupted But their worst condition is better then a carnal mans best as the darkest cloudy day is brighter then the brightest night there is some comfort and staying upon God in the worst Condition Use. I. Let us from hence see the sad condition of carnal Men this Clause love thy law is exclusive and confineth it to one sort of men The unjustified the unsanctified want this Peace God saith of them they should not enter into my Rest Psal. 95. 11. The Rest is begun in this Life in Reconciliation with God and Peace of Conscience and perfected in an Everlasting Refreshment in that to come Their sins are not pardoned and therefore continually Fear they have often refused Gods peace and therefore cannot injoy comfort with any security nor bear Troubles with any patience and quiet of Mind nor come into Gods presence with any cheerfulness nor wait for eternal Rest with any certain hope There is no peace saith my God to the wicked Isa. 48. 22. Psal. 57. 20 21. 'T is not allowed to wicked men nor vouchsafed to them 't is true they may have a peace but 't is either in sin or from sin they do not mind the condition of their Souls a blind presumption that meerly cometh from Gods forbearance or Worldly Happiness in Prosperity Carnal Men seem to be in as great quietness as the Children of God as the deep Sea in a Calm which seemeth to be as quiet as other waters until a storm and tempest doth arise then troubled and cannot rest Use. II. To perswade us to love the Law of God by this Argument because we shall have great peace for the Promise is made to this love But you will say How must we shew love to the Law of God that we may obtain this Effect I Answer Practice the Duties it calleth for in order to peace 1. Accept the Articles of peace that are proclaimed between God and Mankind in and through Christ. Eph. 2. 17. There is peace preached not only to them that are afar off but to them that are nigh there is not only a price paid but an offer made Imbrace it lay hold upon it by Faith God is in good earnest with you 2 Cor. 5. 20. Oh love this good Word 't is the gladest tydings that ever sounded in the ears of lost sinners Now is your time agree with your Adversary while he is in the way before you be cast into Prison Luk. 12. 58. If you lose this opportunity and do not imbrace the offered friendship God will be exceeding Angry Heb. 2. 3. How shall we escape if we neglect so great salvation 2 Chron. 30. 8. Therefore give the hand to the Lord. 2. Perform the duty of Thankfulness which God requires Matth. 11. 29. Peace is the Fruit of Sanctification as well as Justification 't is not to be found elsewhere Isa. 32. 17. 3. Be much in Communion with God and trading with Heaven Acquaint thy self with God Iob 22. 21. 4. Be tender of your peace when 't is once settled of doing any thing that may cause War between God and the Soul Psal. 58. 8. Take heed of venturing your peace for the Vanities of the World those sinful and foolish Courses which will lay you open to Gods Wrath and Displeasure Psal. 37. 11. The meek shall inherit the earth and shall delight themselves in the abundance of Peace SERMON CLXXX PSALM CXIX VER 165. Great Peace have they that love thy Law and nothing shall offend them I Now come to the effect nothing shall offend them the Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no scandal in them the Apostle Iohn applyeth the same phrase or form of speech to him that loveth his Brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no occasion of stumbling in him the meaning is they shall not be in danger of those snares and temptations which the world is full of and which frequently bring other men to sin and ruine or nothing shall wound or hurt them or cause them to fall in their journey to Heaven Doctrine That the Love of Gods Law is a great means to carry a Believer streight on his way to Heaven what ever Temptations he hath to the Contrary Here I shall enquire First What scandals and offences are Secondly How a Believer is preserved First What scandals and offences are I answer Scandals literally signifieth Temptations or Inducements to sin any stumbling-block or hinderance laid in a mans way by which the passenger is detained or diverted Or at which if he be not careful he is apt to stumble or fall spiritually it signifyeth any thing that may discourage or divert us from our duty to God or may occasion us to fall to the great loss or ruine of our Souls Now concerning these scandals or offences I shall give you these distinctions with respect to the subject there are three sorts of scandals 1. Taken but not given 2. Given but not taken 3. Both given and taken 1. There is offence taken where none is given thus Christ himself in his Person Sufferings Doctrine may be an offence to the carnal and unbelieving World In his Person as he is said to be in the 1 Pet. 2. 8. A stone of stumbling and a rock of offence to them that stumbled at the Word being disobedient whereunto they were also appointed He that is to the Believer a Corner-stone Elect and Precious is to the obstinate prejudiced unbeliever with allusion to those that Travel
fleshly Lusts in us which must be mortified more and more and deadned to the Pleasures and Profits and Honours of this World by remembring our great Obligations and Expectations from Christs death and Eternal Life For while any fleshly or Worldly Lust prevaileth with us and is the chief Principle in our hearts we cannot heartily serve God 4. An Heart Acted by Love 2 Cor. 5. 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 to themselves but unto him which died for them and rose again This is the active Principle which sets us a-work with cheerfulness Christ often intimateth that keeping the Commandments is the fruit of Love Ioh. 14. 15. all the expression of our Love to him is turned into that Channel Secondly I come now to the second Evidence and Testimony of his sincerity his Love to the Word I have loved them exceedingly Mark First His Affection I love thy Testimonies Secondly The Degree in the word Exceedingly First From his Affection Note Doctrine That 't is not enough to keep the Commandments but we must love them and that obedience they require from us This Love to the Law is often spoken of in this Psalm therefore there needeth the less to be said now Paul speaketh of this Love as well as David Rom. 7. 22. I delight in the law of God after the inward man The Reasons of the Point I. We can never thoroughly and constantly keep the Law without Love to it 'T is no easie thing to keep the Law of God there needeth much labour and striving Now where there is a sincere Love of the Law of God planted in the heart there will be this striving and endeavouring to Perform it None so sensible of the weight of sin none so active for Gods Glory there is nothing so difficult but Love maketh easie nihil amarum In a Word Labour and Toil proves a Pleasure and pain a matter of Delight where we Love the careful Mother bringeth forth the Child with Pain and Nurseth it up with Toil and Trouble is well enough pleased with her work and cheerful in it because of the Love she hath to the fruit of her Womb and her Child is dear to her Iacob's seven years Labour seemed to be a few daies for the Love he had to Rachel Gen. 29. 29. So God will have us serve him out of Love because nothing is grevious to Love 1 Ioh. 5. 3. It beareth all things suffereth all things Poverty Nakedness Bonds Injuries Labours never tyreth or groweth weary 2 Cor. 13. 7. II. Except we Obey because we Love our Obedience is not sincere and acceptatible 1 Cor 13. 1 2. Though I speak with the tongue of Men and of Angels and have not charity I am become as a sounding brass or a tinkling cymbal and though I have the gift of prophesie and understand all mysteries and all knowledge and though I have all faith so that I could remove mountains and have not charity I am nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many are frighted into a course of Religion and go on from Duty to Duty out of a Fear of being Damned This is not true Obedience that is done servilely and by constraint These unwilling services which we perform to Christ out of urging of Conscience and fear of Wrath Ier. 2. 27. Which have turned the back unto me and not their face but in the time of their trouble they will say arise and save us They come to God not out of delight and choice but out of necessity and only then Hos. 5. 6. They that did not care for God at other times will then come with their Flocks and their Herds The Spirit of Bondage is clamourous for Duty as the Spirit of Adoption sweetly inclineth to it Many obey God no further than they are forced as Slaves whom nothing but Fear induceth to perform their Masters Command and so do not love the work nor do it for the Works sake III. The next Object to God fit for our Love is Gods Law 't is clear that God is primum amabile the first thing that is to be loved but what is the second surely that which hath most of God in it next after God his Word There is vestigium in the Creature there is Imago in his Testimonies 2 Cor. 3. 18. For we all with open face beholding as in a glass the glory of the Lord The fairest draught and print of God that can be taken his People have his Image but 't is overshadowed with weakness 't is but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the off-set of his Word 'T is the Word that maketh Saints There is the liveliest stamp and print of God his Testimonies lead not only to the knowledge of God but also the Fruition of him Whatsoever leadeth us to the Fruition of God is incomparably better than any other thing therefore if we Love God we must Love his Precepts Love them so as to keep them 'T is the greatest Testification of that Love we can shew to God Use. I. Is to shew us the Reason why so many Miscarry in the Profession of Godliness Many walk in the ways of God for a while but have no sound Love to them either By-ends or slavish Fears forced them into some Profession but they did not love Godliness as Godliness and therefore cannot hold out with God When a Man is Byassed and Poised by his heart to a thing you cannot easily divert and break his inclination that 's a rooted thing others were but forced and forced subjection will not alwayes hold Men are hoping they shall shake of an unpleasing task and where they obey from constraint and the Iron Yoke of Terror they will not long obey Use. II. To press us not only to keep God Testimonies but to love them Let me use some Arguments 1. From its Excellency to Love is more than to Do as to love sin is a greater Evil than to Commit it Gravius est peccatum diligere quam facere A Man may commit sin out of infirmity but he that loveth it sin reigneth in him Practice may be over-ruled a man may do evil that hateth it being overborn by the Violence of a Temptation as Paul saith of himself the evil that I hate that I do So a man may do good that hateth it being influenced by By-ends but our love is our own the genuine off-spring of the Soul 2. The Necessity of it unless we love our work we shall never be the more earnest in the performance of it Nature of its self is unwilling the heart hangeth off till it be poised by Love Reasons and Motives will not do it Rom. 8. 7. The carnal mind is enmity against God for it is not subject to the Law The Commandments of God Cross our Will Profit and Pleasure therefore we need not only
If we did not think Gods Eye a Fancy and fond Conceit we would at least walk more humbly It would trouble us exceedingly if men had a Window into our Hearts in a time of Prayer why not because God seeth How watchful are we not to incur the penalty of mans Law but offences against God are lightly passed over With what Copiousness and flowings of Language will men inlarge themselves in Prayer when in Company and how sleight and overly in Closet Duties if not wholy neglective of them which is in effect to say our heavenly Father seeth not in secret SERM. CLXXXIV PSALM CXIX VER 171. My Lips shall utter praise when thou hast taught me thy Statutes IN the two former Verses he had prayed First For an increase of saving Knowledge Verse 169. Secondly For Deliverance out of his Trouble Ver. 170. He reinforceth his Request by a promise of Thankfulness if he could get a gracious Answer to that My lips shall utter praise c. In the Words we have First A Resolution of Praise My lips shall utter praise Secondly The Reason and Occasion of it when thou hast taught me thy Statutes First A Resolution of Praise The word for uttereth praise signifieth that praise should break from him as water boileth and bubbleth up out of a Fountain Indeed words come from the abundance of the heart Matth. 12. 34. either from the plenty of spiritual Knowledge Ioh. 4. 38. as a Fountain yieldeth water so his knowledge breaketh out into praises or from the plenty of spiritual Affection rather from the great esteem of the benefit or fulness of Joy at the thought of it 't is a great Priviledge to be delivered from Blindness and Ignorance To you 't is given to know the misteries of the Kingdom of God Matth. 13. 11. Now they that have a spiritual gust and taste are so affected with it that they cannot be enough thankful for it and 't is notable that this thankfulness is promised upon granting the first request Doctrine Divine Illumination is so great a gift that all who are made partakers of it are especially obliged to praise and thanksgiving This will appear by these Considerations I. That upon the receipt of every Mercy we should Praise God there is an equity in it for this is Gods pact and agreement with us Psal. 50. 15. Call upon me in the day of trouble and I will deliver thee and thou shalt glorifie me We are forward in supplications but backward in gratulations all the Lepers could beg health but one returned to give glory to God Luk. 17. 18. Self-love puts us upon Prayers but the love of God upon Praises Now we should be as much affected or rather more in the receiving mercies as we were in asking mercies because before we knew it only by guess and imagination but then by actual feeling and experience of the Comfort of it Therefore to seek and not to praise is to be loving to our selves II. Those that have received most from God are most bound to honour him and praise him for the Return must carry some proportion with the Receipt 2 Chron. 32. 25. Hezekiah rendred not according to the benefit done unto him Not according to the kind only good and not evil for good but according to the degree Great Mercies require great Acknowledgements she loved much to whom much was forgiven her and she loved little to whom little Luk. 7. 47. More sins pardoned more mercies received God expecteth more Love more Praise more Thanksgiving And Luk. 12. 48. For unto whomsoever much is given of him much shall be required and to whom men commit much of him will they ask the more Christ pleadeth the equity from the practice of men the more helps the more work and service we expect he should come sooner who rideth on horseback than he that cometh on foot so the more light and knowledge God vouchsafeth the more Honour and Glory he expecteth from us III. That we should praise God especially for spiritual benefits Usually those are overlooked but they deserve the greatest acknowledgment these are discriminating and come from special Love Corn Wine and Oyl are bestowed upon the World but Knowledge and Grace upon his Saints these are the favour of his peculiar People Psal. 106. 4. Remember me O Lord with the favour that thou bearest to thy people O visit me with thy Salvation To have the Favourites Mercy is more than to have a common Mercy Protection is the benefit of every subject but intimate and near admission is the priviledge of special Favourites Love and Hatred cannot be known by the things before us Eccl. 9. 1 2 3. Christ gave his Spirit to the good Disciples the keeping of the purse to Iudas 1. Partly Because these concern the better part the inward man 2 Cor. 4. 16. He doth us more favour that healeth a wound in the Body than he that soweth up a rent in the Garment is not the body more than Raiment the Soul more than the Body and the Soul as furnished with Grace more than the Soul only as furnished with natural gifts and endowments 2. And partly Because these are brought about with more ado than temporal favours God as a Creator and merciful upholder of all his Creatures doth bestow temporal Blessings upon the ungodly World even upon heathens who never heard of Christ yet saving Grace he bestoweth only as the God and Father of our Lord Jesus Christ Eph. 1. 3. with respect to the Merit of Christ who was to purchase these blessings before he could obtain them 3. And partly Because they are pledges of Eternal Blessings and the beginning of our Eternal Well-being Ioh. 6. 27. These and eternal Blessedness are so linked together that they cannot be separated Rom. 8. 29 30. For whom he did foreknow he also did predestinate to be conformable to the Image of his Son that he might be the first fruits among many brethren Moreover whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified And Phil. 1. 6. Being confident of this very thing that he which hath begun a good work in you will perform it until the day of Iesus Christ. 4. Partly Because these incline and fit the heart for Praise and Thanksgiving the one giveth occasion to Praise God the other an heart to Praise God outward mercies give the occasion to praise God these the diisposition other mercies the motives these the preparations these dispose the heart to it Psal. 119. 7. I will praise thee with uprightness of heart when I have learned thy righteous Iudgments here they dispose the Lip and open the Mouth Psal. 51. 15. O Lord open thou my lips and my mouth shall shew forth thy praise The work of grace doth set our lips wide open in the magnifying and praising of God Grace is the matter of Gods praise and also giveth a ready Will to praise
hearts towards spiritual and heavenly things Ioh. 6 45. They shall all be taught of God 1 Thes. 4. 10. Ye your selves are taught of God to love one another 1 Ioh. 2. 27. The anointing teacheth you all things As the Heathen Cato would have none to teach his Son but himself for he said that Instruction was such a benefit that he would not have his Son beholding to none for it but himself Oh 't is a blessed priviledge to be taught of God! to be made wise to Salvation and not only to get an ear to hear but an heart to understand and learn by hearing not only the power to Believe but the very Act of Faith itself Gods teaching is always effectual not only directive but perswasive inlightening the mind to know and inclining the Will and Affections to imbrace what we know he writeth the truth upon the heart and puts it into the mind Heb. 8. 10. He sufficiently propoundeth the Object and rectifieth the Faculty imprints the Truth upon the very Soul But how doth God teach in the very place where Christ speaketh of our being taught of God he presently addeth Ioh. 6. 46. Not that any man hath seen the Father Gods teaching doth not import that any man must see God and immediately Converse with him and talk with God and so be taught by him no God teacheth externally by his Word and internally by the Spirit but yet so powerfully and effectually that the Lesson is learned and deeply imprinted upon our Souls this teaching is often expressed by seeing now to a clear sight three things concur an Object conspicuous a perspicuous Medium and a well disposed Organ or clear Eye in Gods teaching there is all these The Object to be seen plainly in the Scriptures are the things of God not Fancies but Realities and by the light of the Spirit represented to us and the Eye of the Mind opened A blind man cannot see at mid-day nor the most clear-sighted at midnight when objects lye hidden under a vail of darkness the object must be revealed and brought nigh to us in a due light and God secretly openeth the eye of the Soul that we see heavenly things with Life and Affection The Author then sheweth the Mercy when God will not only teach us by Men but by his Spirit II. The Objects known the highest and most important matters in the World the gracious Soul is savingly acquainted with 't is more to have the knowledge of the profoundest Sciences then of some poor and low employment as Themistocles said to know a little of true Philosophy is more than to know how to play upon a fiddle But now to have the saving knowledge of God and of the life to come is more than to have the most admired Wisdom of the Flesh than all the Common Learning in the World and therefore how much are we bound to praise God if he will teach us his Statutes more than if we knew how to govern Kingdoms and Common-wealths and to do the greatest business upon Earth Two things do commend the object of this knowledge 1. It is conversant about the most high and excellent things 2. The most necessary and useful things 1. Things of so high a nature as to know God who is the cause of all things and Jesus Christ who is the restorer of all things and the Spirit who cherisheth and preserveth all things especially to know his heavenly operations and the nature and acting of his several Graces Ier. 9. 24. Let him that glorieth glory in this that he knoweth me saith the Lord. There is the excellency of a man to know God to conceive aright of his Nature Attributes and Works so as to Love Trust Reverence and Serve him Alas all other knowledge is a poor low thing to this God hath written a book to us of himself as Caesar wrote his own Commentaries and by Histories and Prophesies hath set forth himself to us to be the Creatures Creator Preserver Deliverer and Glorifier This is the Knowledge we should seek after common Craft teach us how to get bread but this book teacheth us how to get the Kingdom of heaven to get the bread of Life the meat that perisheth not Law preserveth the Estates and Testaments of Men but this the Testament of God the Charter of our eternal Inheritance Physick cureth the Diseases of the Body this afflicted Minds and distempered Hearts Natural Philosophy raiseth up men to the contemplation of Nature this of the Maker of all things and Author of Nature History the Rise and Ruine of Kingdoms States and Cities this the Creation and Consummation of the World Rhetorick to stir the Affection this to inkindle Divine Love Poetry moveth natural delight here Psalms that we may delight in God These are the only true and sublime things as Light is pleasant to the Eye so is Knowledge to the Mind but where have you the knowledge of such high things what are the mysteries of Nature to the mysteries of Godliness to know the Almighty living God and to behold his Wisdom Goodness and Power in all his Works surely this is a sweet and pleasant thing to a gracious soul but especially to know him in Christ to know the Mistery of the Incarnation Person Natures and Mediation of Christ. 1 Tim. 3. 16. Great is the mistery of Godliness This is a mistery without Controversie great to know the Law and Covenant of God Deut. 4. 6. This is your wisdom and understanding in the sight of the nations who shall hear these statutes And the sanctifying work of the Holy-Ghost by which we are wrought and prepared for everlasting Life 2. So necessary and useful to know the way of Salvation the Disease and Remedy of our Souls our Danger and the Cure our Work and our Wages the business of Life and our End what is to be believed and practiced what we are to enjoy and do these are the things which concern us all other knowledge is but curious and speculative and hath more of pleasure than of Profit To know our own Affairs our greatest and most necessary Affairs these are the things we should busie our selves about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One thing is necessary Luk. 10. 42. Other things we may well spare Now what is necessary but to know our Misery that we may prevent it our Remedy that we may look after it in time our Work and Business that we may perform it our End that we intend it and be incouraged by it What course we must take that we may be everlastingly happy Well then if God will shew us what is good Mich. 6. 8. and teach us what is good that we may know whither we are a going and which way we must go if he will give us Counsel in our reins to choose him for our portion Psal. 16. 5. We ought to bless his name So the 11th Verse Thou wilt shew me the path of Life though ignorant of other things we are
Heaven in order in one whole Body is like an Army in Rout and most are forced to get home in straggling Parties Now every tender Soul should Long for Gods Salvation to get up to that Counsel of Souls who with perfect Harmony are Lauding and Praising God for evermore Heb. 12. 23. Use. I. Is to reprove them that are loth to leave this woful Life and do not long and prepare for a better God driveth us out of the World as he did Lot out of Sodom yet we are loth to depart as if it were better to be Miserable apart from God and Christ then happy with them Surely they are far from the Spirit of true Christians who would live alwayes here are at home in the World and cannot endure to think of a remove There are two Causes of this 1. An Unmortifyed Heart 2. An Unsettled Conscience 1. An Unmortified Heart they are not yet weaned from the World their Hearts are set upon satisfying the Vile Lusts of the Body carry it as if their Portion lay in this World Psal. 17. 14. sucking yet upon the Worlds Dugg they have no longing nor desire for that Happiness and Glory which God hath provided for them that love him they desire no other Portion than what they have in hand 2. And the other cause is an Unsettled Conscience some fear the state of the other World rather than desire it and long for it there are two degrees notknowing for certain it shall go well with us and not knowing for certain but that it shall go ill with us both suppress this desire especially the latter Use. II. Is to Rowse up our languid and cold Affections that they may more earnestly be carryed out after heavenly things that we may seek after them with more Fervency and Constancy and Self-denial The Motives to press us are these 1. God giveth Heaven to none but to those that Look and Long for it Men may go to Hell against their Wills but none go to Heaven against their Wills In a Punishment there is a force offered to us but not in a Reward We suffer what we would not as Christ saith to Peter another shall gird thee and carry thee whither thou wouldst not Ioh. 21. 18. But happiness must be imbraced pursued and sought after Well then let the concernments of the other World more take up our Hearts and Minds and stand as at heavens Gate expecting when God will open the door and call you in Christ will appear to them that look for him Heb. 9. 28. 2. The Children of God Long to see God in his Ordinances Psal. 27. 4. One thing have I desired of the Lord that will I seek after that I may dwell in the house of God all the dayes of my Life to behold the beauty of the Lord and to enquire in his Temple And Psal. 42. 2. My Soul thirsteth for God for the living God when shall I come and appear before God Psal. 63. 1 2. O God thou art my God early will I seek thee my soul thirsteth for thee my flesh longeth for thee in a dry and thirsty land where no water is to see thy power and thy glory so as I have seen thee in the Sanctuary Now if there be so Great and Longing a desire to see the glory of the Lord in a Glass wherein so little of his Glory is seen with any comfort and satisfaction how much more to see him immediately face to face if a Glimpse be so comfortable what will the immediate Vision of God then be surely if this be Salvation every one of us should long for this Salvation 3. If it be not worth our Desire 't is little worth the Estate being so excellent such a compleat Redemption from all our Troubles so perfect and so full an happiness in Body and Soul will not you send a groan or an hearty Act of Volition after it 't is great ingratitude that when Christ hath procured a great state of blessedness for us at a very dear rate we should value it no more he procured it by a life of Labour and Sorrow and the Pangs of a bitter Cursed death and when all is done we little regard it surely if we choose it for our happiness there will be longing and looking for it No man will fly from his own happiness a mans heart will be where his Treasure is Math. 6. 21. if you prize it you will sigh and groan after it the Apostle saith Phil. 1. 23. I desire to be dissolved and to be with Christ which is far better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If you count it better to be there than else where you will be desiring to be there and longing to be there for we are always longing for that which is better chiefly for that which is best of all there is the best estate the best work the best company all is better if you count it so it will be no difficult thing to bring you earnestly to desire it 4. All the Ordinances serve to stir up this longing after Heaven and to awaken these desires in us the Word is our Charter for Heaven or Gods Testament wherein this rich Legacy is bequeathed to us that every time we Read it or Hear it or Meditate upon it we may get a step higher and our Hearts more drawn out after Heavenly things In Prayer whether in Company or Alone 't is but to raise and act these heavenly Desires there we groan and long for Gods Salvation In the Lords Supper we come solemnly to put our selves in mind of the new Wine we shall drink in our Fathers Kingdom Matth. 26. 29. to put a new heavenly Relish upon our Hearts 5. The Imperfection of our present Estate We are now imperfect and streightened like a Fish in a Pail or small vessel of Water which cannot keep it alive it would fain be in the Ocean or swiming in the broad and large Rivers So we are pent up cannot do what we would there is a larger Estate when filled up with all the fulness of God that Holiness we have now maketh us look for it and long for it and surely Holiness was never designed for our Torment 6. We are hastning into the other World apace and therefore we more desire it Natural motion is in principio tardior in sine velecior the nearer to fruition the more impatient of the want of it When a Man is drawing home after a long Journey every Mile is as tedious as two We are drawing nigh to the other World let us leave this willingly not by force let not Trouble chase us out of it but Love and Desire draw us out of it God doth loosen our Roots by little and little that we may now be sit for a Remove the Pins of our Tabernacle are taken down insensibly and by leisurely Degrees Now as fast as we are going out of this World we should be going into another the inner Man Renewed day by day
so they have their particular corruptions which are more suitable to their temper and course of life Peter seems to be inclin'd to Tergiversation and to shrinking in a time of trouble We find him often triping in that kind in the denial of his Master again Gal. 2. 12. it is said he dissembled and complied with the Iews therefore Paul withstood him to his face for he was to be blamed It is evident by experience there are particular corruptions to which the children of God are more inclinable this appears by the great power and sway they bear in commanding other evils to be committed by their falling into them out of inward propensity when outward temptations are few or weak or none at all and when resistance is made yet they are more pestered and haunted with them than with other temptations which is a constant matter of exercise and humiliation to them Secondly Wherein doth grace now discover it self where 's the difference 1. In that they cannot fall into those iniquities wherein there is an absolute contrariety to grace as hatred of God total Apostasie so they cannot sin the sin unto death 1 Joh. 5. 16. 2. In that they do not sin with the whole heart Psal. 119. 176. I have gone astray like a lost sheep seek thy servant for I do not forget thy commandments There was somewhat of God in the heart when he was conscious to himself of strayings and wandrings and David saith elsewhere I have not departed wickedly from thy precepts When they sin it is with the dislike and reluctancy of the new nature it is rather a rape than a consent Bernard saith A child of God suffers sin rather than acts it and his hearts protest is against it 3. It is not their course not constant easie and frequent Relapses into gross sins they argue an habitual aversion from God for a habit is determined by the constancy and uniformity of acts therefore it is but now and then under some great temptation There is sin and there is a way of sin Psal. 139. 24. Search me and see if there be any way of wickedness in me as Chrysostome glosseth 4. When they fall they do not rest in sin Shall they fall and shall they not arise Jer. 8. 4. They may fall into the dirt but they do not lye and wallow there like swine in the mire A fountain may be mudded but it works it self clean again The needle that hath been touched with the load-stone may be jogged and discomposed but it never leaves till it turn towards the Pole again Gods children have their failings but they sue out their pardon run to their Advocate 1 Ioh. 3. 1. humble themselves before God 5. Their falls are sanctified When they have smarted under sin they grow more watchful and more circumspect A child of God may have the worse in praelio in the battel but not in bello in the war Sometimes the carnal part may get the victory and they may fall foul but see the issue Psal. 51. 6. In the hidden part thou shalt make me to know wisdom David had sinned against the Lord but I have learned wisdom never to trust a naughty heart more but to look to my self better 6. Grace discovers it self by the constant endeavours which they make against sin What 's the constant course a Christian takes They groan under the reliques of sin it is their burden that they have such an evil nature Rom. 7. 24. They fly to Gods grace in Christ for daily pardon 1 Ioh. 1. 9. They are ever washing their garments in the Lambs blood Rev. 7. and every day are cleansing themselves from the filthiness and defilement they contract by sin Ioh. 13. 10. He that is washed needeth not save to wash his feet An allusion to a man that hath been a journey in those Countries where they went bare foot when he came home he must wash his feet So a man that is reconciled to God though he hath been in the Bath in the fountain which God hath opened for uncleanness yet every day he must be washing his feet cleansing himself by the blood of Christ more and more because he contracts new defilement Then by using all endeavours against it Col. 3. 5. as prayer striving watching cutting off the provisions of the flesh improving the death of Christ. They do not voluntarily and without opposition live under sin and the slavish tyranny of it Their bent and habitual inclination is to do otherwise therefore they are said to do no iniquity whereas those that are wretchless and careless of their souls sin and never lay it to heart they are the workers of iniquity Use 2. If this be the character of a blessed man To make it our business to avoid sin Then here 's caution to God's people 1. To beware of all sin 2. To be very cautious against gross sins committed against the light of conscience 3. To beware of continuance in sin First To beware of all sin The more you have the mark of a blessed man 1 Joh. 2. 1. These things I write unto you that you sin not Though you have a pardon and cleansing by the blood of Christ though you have an Advocate yet sin not Now the motives to set on this Caution are taken from God from our selves from the nature of sin 1. From God Sin not why because it is an offence to God Consider how contrary sin is to all the persons in the Trinity To God the Father as a Lawgiver being a contempt of his Authority 1 Ioh. 3. 4. Sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transgression of the Law that is an act of disloyalty and rebellion against the Crown of Heaven Open sin doth as it were proclaim rebellion and war against God and privy sin is conspiracy against him All creatures have a Law Psal. 148. 6. Thou hast set to them a Decree beyond which they cannot pass And they are less exorbitant in their motions than we are It is a greater violation to the Law of Nature for man to sin than for the Sea to break its bounds The Creatures have not sense and reason yet they do not pass beyond the Law which God hath set them This should prevail with the new creature especially whose hearts God hath suited to the Law so that they offer a violence to their own conscience Take heed of entring into the lists with God of despising his Authority Every sin that is committed slights the Law which forbids it 2 Sam. 12. 9. Wherefore despisest thou his commandments God stands much upon his Law one tittle shall not pass away and you despise it go about to make it void when you give way to sin Nay it is an abuse of his Love 1 Joh. 3. 1. Behold what manner of love the Father hath shewed us you are children and sons of God and will you slight his love Your sins are like Absoloms treason against his Father The Rechabites are commended for
keeping their Fathers command Ier. 35. Set pots before them c. no our Father hath forbidden us to drink wine Their Fathers were dead but ours is living will you that are sons renounce God and side with the Devils party and commit sin you to whom the Father hath shewed such love that you should be called his children Then 't is a wrong to Iesus Christ to his Merit to his Example To his Merit Christ came to take away sin and will you bind those cords the faster which Christ came to loosen Then you go about to defeat the purpose of his death and put your Redeemer to shame You seek to make void the great end for which Christ came which was to dissolve sin And besides you disparage the worth of the price he paid down you make the blood of Christ a cheap thing when you despise grace and holiness you make nothing of that which cost him so dear you lessen the greatness of his sufferings And it is a wrong to his Pattern You should be pure as Christ is pure 1 Joh. 1. 3. and v. 5. be righteous as he is righteous You should discover what a holy person Christ was by a conformity to him in your conversation Now will you dishonour him What a strange Christ will you hold forth to the world when his Name is upon you will you give way to sin and folly And it is a wrong to God the Spirit a grief to him His great and first work was to wash us from sin Tit. 3. 5. You forget that such a work was past upon your hearts and that you have been purged from your old sins when you return to them again 2 Pet. 1. 9. and his constant residence in the heart is to check the lusts of the flesh to prevent the actings of sin If ye through the Spirit mortifie the deeds of the body ye shall live Rom. 8. 13. therefore you go about to make void his personal operation Thus 't is a wrong to God 2. By an argument drawn from our selves it is very unsuitable to you We profess our selves to be regenerate and born of God 1 Joh. 3. 9. He that is born of God cannot sin It is not only contrary to thy duty but to thy nature as thou art a new creature It were monstrous for the egg of one creature to bring forth a brood of another kind for a Crow or a Kite to come from the Egg of a Hen It is as unnatural a production for a new-creature to sin therefore you that are born of God it is very uncomely and unsuitable Do not dishonour your high birth 3. Consider the nature of Sin if you give way to it it will encroach further Sins steal into the Throne insensibly and being habituated in us by long custom we cannot easily shake off the yoke or redeem our selves from their tyranny They go on from little to little and get strength by multiplied acts Therefore we should be very careful to avoid all sin The second part of the Caution is Beware of gross sins committed against light and conscience When we are tempted to sin say with Ioseph Gen. 39. 9. How can I do this wickedness and sin against God The more of deliberation and will there is in any action the sin is the fouler Consider foul sins are a blot that will stick long by us See 1 King 15. 5. it is said David walked in all the ways of the Lord and turned not aside from any thing that he commanded him all the days of his life save only in the matter of Uriah the Hittite Why there were many other things wherein David failed you read of his diffidence and distrust in God I shall one day perish by the hand of Saul We read of his dissimulation and feigning himself mad in the company of the Philistines We read of his injustice to Mephibosheth his fond affection to Absolom his indulgence to Amnon we read of his numbering the people which cost the lives of thousands all on a sudden all these are great failings but these are not taken notice of but the matter of Uriah left a scar and blot that was not easily washt off Thirdly Bewarē of continuance in sin How may we continue in sin In what sense Three things I shall take notice of in sin culpa reatus macula there 's the fault the guilt the blot and then we continue in sin when the fault the guilt or blot is continued upon us 1. The fault is continued when the acts of it are repeated when we fall into the same sin again and again Relapses are very dangerous as a bone often broken in the same place you are in danger of this before the breach be well made up between God and you as Lot doubling his Incest to venture once and again is very dangerous 2. The guilt doth continue upon a man till serious and solemn repentance till we sue out our pardon in the name of Christ. Though a man should forbear the act never commit it more yet unless he retracts it by a serious remorse and humbleth himself before God and sueth out his pardon in a repenting way the guilt continues If we confess he speaks to believers then sin is forgiven not otherwise 3. There 's the macula the blot by which the School-men understand an inclination to sin again the evil influence of the sin continueth until we use serious endeavours to mortifie the root of it When we have been foiled by any lust that lust must be more mortified For instance Ionah he repented for forsaking his call when he was cast into the Whale's belly but the sin broke out again because he did not mortifie the root what was that his pride So that it is not enough to bewail the sin but we must launce the sore and discover the root and core of it before all will be well A man may repent of the eruption of sin the former act but the inclination to sin again is not taken off Iudges 16. 2. Sampson loves a woman of Gaza and she had betray'd him but by carrying away the Gates of the City he saves his life possibly upon that experience he might repent of his folly and inordinate love to that woman I but the root remains therefore he falls in love with another woman with Delilah Therefore if you would do what is your duty you must look to the fault that that be not renewed the guilt that that be not continued by omission of repentance and that the blot also do not remain upon you by not searching to the root of the distemper the cause of that sin by which we have been foiled So much for the first part of the Text They do no iniquity The Second note is They walk in his ways This is the positive part not only avoiding of sin but practice of holiness is implyed Observe Doct. 2. It is not enough only to avoid evil but we must do good
is the best Judge of opportunities therefore all must be left to his will and pleasure Faith will not count it long for to the eye of Faith things future and afar off are as present Heb. 11. 1. Faith is the substance of things hoped for the evidence of things not seen 'T is said Isa. 28. 16. He that believeth shall not make haste Sense and carnal confidence must have present satisfaction but Faith contents its self with Promises Love will not count it long For seven years to Iacob seemed as a few days Gen. 29. 20. Sufferings for Christ would not be so tedious where love prevaileth Patience would not count it long Cannot we tarry for him a little while Heb. 10. 37. Yet a little while and he that shall come will come and will not tarry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We love our own ease and therefore the â—…ross groweth irksom and tedious 3. God is a God of Judgment Isa. 30. 18. And therefore will the Lord wait that he may be gracious unto you and therefore will he be exalted that he may have mercy upon you for the Lord is a God of judgment Blessed are all they that wait for him Mercy will not come one jot too soon nor one jot too late In the fittest time for God to give and for us to receive Heb. 4. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the time of need We think we stay for God but he stayeth for us If we were ripe for mercy God is always ready for he is a present help Psal. 46. 1. God is our refuge and strength a very present help in trouble I come now to the second Clause His longing desire after it Saying When wilt thou comfort me That is David was ever and anon repeating and saying Lord When The Hebrews express their wishes by way of question Oh that thou wouldest comfort me III. DOCT. When our Hope and Help is delayed we may complain to God for want of comfort 1. What is the comfort which David intendeth In the general Consolation is opposed to Grief and Mourning Sin hath woven Calamities into our Lives and filled us with Griefs Troubles and Sorrows so that we need comfort Comfort is either Eternal Spiritual or Temporal First Eternal 2 Thess. 2. 16. Everlasting consolation and good hope through grace Luk. 16. 25. Remember that thou in thy life-time receivedst thy good things and Lazarus evil things but now he is comforted and thou art tormented Secondly Spiritual which is of two sorts 1. Comfort against the Trouble of Sin In which respect the Holy Ghost is called the Comforter In this respect the Holy Ghost biddeth them comfort the penitent incestuous person 2 Cor. 2. 7. 2. Against Affliction So God is said to comfort those that are cast down 2 Cor. 7. 6. and Psal. 94. 19. In the multitude of my thoughts within me thy comforts delight my soul. 2 Cor. 1. 3 4. Blessed be God even the Father of our Lord Iesus Christ the Father of mercies and the God of all comfort Who comforteth us in all our tribulation that we may be able to comfort them which are in any trouble by the comfort wherewith we our selves are comforted of God Thirdly Temporal So God is said to comfort those whom he freeth from Afflictions Psal. 71. 21. After deep and sore Troubles Thou shalt increase my greatness and comfort me on every side So the Lord comforteth his People not by word only but also by deed not only by speaking comfort to them but also by relieving them and refreshing them and freeing them from their Troubles So Isa. 52. 9. Sing ye waste places for the Lord hath comforted his people he hath redeemed Ierusalem Though God's People lay low for a time yet his blessing can exalt them beyond all expectation and bring about such happiness as may make them forget their sorrows and miseries This is intended here Lord when wilt thou give that deliverance which I pray for and wait for at thy hands Let it not seem strange that temporal deliverance should be owned as a comfort to God's People Partly because they are Acts of God's Providence and Dispensations of his Grace sought not in a way of Faith and Prayer Zech. 1. 17. The Lord shall yet comfort Zion and shall yet chuse Ierusalem Partly because by these he seemeth to own them and confirm them in the priviledge of his peculiar care and that they have an interest in his favor which by sad afflictions seemed to be annulled and made void But hereby God giveth proof of his favor to them Psal. 86. 17. Shew me a token for good that they which hate me may see it and be ashamed because thou Lord hast holpen me and comforted me That in their affliction Godliness may not suffer nor wicked men be hardned in their insolency Partly as hereby Promises are made good and so Faith confirmed Isa. 57. 18. I will heal him and restore comforts to him and to his mourners Partly as they are helps and encouragements to love and praise God and to live in a thankful course of holiness when not stopped or diverted by fear of enemies Isa. 12. 1. In that day thou shalt say O Lord I will praise thee though thou wast angry with me thine anger is turned away and thou comfortedst me We may serve God more cheerfully then Partly because as they have seen his Wisdom and Justice in their Troubles so now his Power and Grace and Truth in their Deliverance They are more comfortable because there is much of God discovered in them Psal. 115. 1. Lastly because they are comfortable to the natural life They are not so divested of all humane respects Yet therein the Saints moderate themselves they do not count these things their highest consolation so 't is said of the wicked Luke 6. 24. Wo unto you that are rich for ye have received your consolation And Luke 16. 25. Thou receivedst thy good things Yet a sense they have otherwise how can we be humbled under Crosses or give thanks for Blessings 2dly We may complain of the delay of comfort God's Children have done so Psal. 6. 3. But thou O Lord how long Psal. 13. 1. How long wilt thou forget me Lord for ever how long wilt thou hide thy face from me So ver 2. How long shall mine enemies triumph over me Psal. 94. 3. Lord how long shall the wicked how long shall the wicked triumph How long shall they utter and speak hard things and all the workers of iniquity boast themselves Reasons 1. Partly because Prayer giveth ease 't is a vent to strong affections 2. It reviveth the work of Faith Hope and Patience 3. Though God knoweth when to bestow Blessings yet he will not blame the desires of his Children after them USE Well then let us seek comfort and complain not of God but to God Complaints of God give a vent to murmurings but complaints to God to Faith Hope and Patience 1. Refer the kind
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