such Errors are abroad and Divisions in the Church and the name of God is Blasphemed Now by these daily mercies doth God stablish his Word makes it good to your Souls Psal. 18. 30. The Word of the Lord is a tried Word there is more than Letters and Syllables God standeth to it it is a tryed word When you have challenged him you have found the Scripture fulfilled upon appeals to God and applications to the Throne of Grace When you have been pleading with God Lord is not this thy hand-writing the Promises thou hast made to thy people The Lord hath answered this from Heaven and said yea this is my Promise He hath given in an answerable Promise 2. It ingageth you to dependance and assurance of Faith Psal. 9. 10. They that know thy Name will put their trust in thee For thou Lord hast not forsaken them that seek thee Whosoever hath observed Gods dealings will see God is to be trusted he may be depended upon if he hath said any thing in his Word they that know thy name they that have acquainted themselves with God and the course of his dispensations The Promises will not lie by as a dead stock Psal. 116. 1 2. God hath heard my voice and my supplications therefore will I call upon him as long as I live This is that which will quicken you to rejoyce in God and to a holy thankfulness when you compare his Word with the effects of it when you see how it is made good Psal. 56. 10. In God will I praise his word In the Lord will I praise his word A single mercy is not so much nor so engaging upon our hearts to thankfulness as when observing the mercy hath been the fruit of a Promise This hath been the practice of Gods Saints Ioshuah takes notice of it Iosh. 23. 14. Not one thing hath failed of all the good things which the Lord your God spake concerning you 1 Kings 8. 56. There hath not failed one word of all his good Promises which he hath promised by the hand of Moses his Servant You will often find the very Letter of the Promise made good in the course of Gods dealings and if you would but observe his daily Providence you would be trained up in more waiting upon God for your final Blessings Secondly Let us come to the Person for whom he prayes Stablish thy Word but to whom to thy Servant Here note Doct. That Particular Application of general Promises is necessary This word which he would have to be established was most likely to be a Promise of Sanctification for in the former verse he had prayed for Mortification and vivification and now for Sanctification But be it any other Promise certainly that word which was made to others was likewise made to me as if he had been specified therein by name Thus must general truths be taken home by particular application that they may lye the closer to our hearts Psal. 27. The offer of Gods Favour is general seek ye my Face but the application is particular to himself Lord I will seek thy face David takes it as spoken to him in particular So Psal. 1â—…6 15. Precious in the sight of the Lord is the death of his Saints and then truly Lord I am thy Servant and the Son of thy handmaid The comfort concerned all Gods Children the life and death of the Saints is very precious in the eyes of God he hath a particular care over them and tells all their bones now Lord saith David let me have the comfort of this promise I am thy Servant So 1 Tim. 1. 15. This is a faithful saying c. whereof I am chief This holy Art should we learn of creeping under the covert of a Promise and working our selves by Faith into the comfort of it But rather Secondly you may observe the Character that he puts upon himself Thy Servant David was a King but at the Throne of Grace he stiles himself Gods Servant the fittest title that he could use when he prays for Grace Hence note Doct. He that is a Servant of God may seek and expect Grace from him Here I shall shew 1. Who is Gods Servant 2. Why we must use this Plea when we come to have promises accomplished First Who is Gods Servant I Answer He that dedicates himself to Gods use and he that lives under a sense and conscience of his Dedication 1. He that dedicates himself to Gods use We are Gods Servants by Covenant and voluntary Contract 'T is true our service is due to him upon other accounts but we enter into it by contract It is due by vertue of Creation for he made us out of nothing therefore we owe him all that we have and thus all Creatures were made for Gods Service Psalm 119. 91. They continue this day according to thine Ordinances for all are thy Servants Heaven and Earth and Sun and Moon and Stars and Beasts and every creeping thing and every Plant and Herb they all serve God according to the ends for which they were made But especially Men and Angels they were made for Gods use immediately Other things were made ultimately and terminatively for God Man immediately for God Psal. 103. 21. The Angels are his Ministers and so is Man Gods Servant And then by the right of Redemption we are bound to serve him as the Captive was to serve the Buyer He that bought another out of Slavery all his time and strength belonged to him 1 Cor. 6. 20. Ye are bought with a price therefore glorify God with your Souls and Bodies But this shews only de jure what we ought to be we ought all to be Gods Servants as he Created us and Redeemed us by the Blood of Christ. But de facto none are his Servants but those who resign and yield up themselves to his use Rom. 6. 13. Yield up your selves to the Lord God will have his right and title confirmed by our consent and therefore he that is a Servant of God one time or other hath entred into Covenant with God he hath consented to yield up himself to walk with God in a strict obedience All that thus yield up themselves to be Gods Servants they do it with Shame they are ashamed they did no sooner think of their Creator in their youth at their first coming to the use of Reason and think of him that bought them by his Blood 1 Pet. 4. 3. for the time past of our lives may suffice us to have wrought the will of the Gentiles c. They have too long dishonoured God destroyed their own Souls and kept their Creator out of his right And they do it too with a sense of Gods Love in the new title he hath by Redemption 2 Cor. 5. 14 15. For the Love of Christ constrains us c. 2. He is one that liveth under a sense and conscience of his Dedication not as his own but Gods When you have given up your selves to Gods
Trust whatever contrariety appeareth in Gods Providence Gods word must bear up our hearts it is as a Pawn till the Deliverance come Gods mercy is the same still his word calleth for Trust the more we trust and hope in his mercy the better for us Psal. 13. 5. I have trusted in thy mercy my Soul shall rejoyce in thy Salvation Psal. 33. 22. Let thy mercy O Lord be upon us as we hope in thee And Psalm 32. 10. He that trusteth in the Lord Mercy shall compass him about The more clear is your claim when you trust your selves with him he is a merciful God and his word saith he will take care for them that fear him 4. All this trust must be set a work in Prayer so doth David and so saith the Word Psal. 50. 15. Call upon me in the day of Trouble I will deliver thee and thou shalt glorifie my Name Ier. 29. 11 12. I know the thoughts that I think towards you saith the Lord thoughts of peace and not of evil to give you an expected end Then shall ye call upon me and ye shall go and pray unto me and I will hearken unto you Ezek. 36. 37. Thus saith the Lord God I will yet for this be enquired of by the House of Israel to do it for them 4. The effectual Application Let thy Mercies come also unto me 1. He beggeth Application unto me also God is every day scattering his Mercies abroad in the world and David would not be left out of Gods Care and blessed Provision but have his share also Esau's words are applicable upon this occasion Gen. 27. 38. Hast thou but one blessing O my Father Bless me even me also When the Earth is full of his goodness beg your share God is the Father of Mercies he hath not the less for bestowing as the Sun hath not less Light for us because others enjoy it with us God doth not wast by giving 2. He beggeth an effectual Application Let thy mercies come unto me the way was blocked up with sins and difficulties yet Mercy could clear all and find access to him or make out its way Let it come to me that is let it be performed or come to pass as it is rendred Iudges 13 12. Now let thy words come to pass to us Heb. Let it come here let it come home to me for my comfort and deliverance David elsewhere saith Psal. 23. 6. Mercy and Goodness shall follow me all my days go after him find him out in his wandrings So Psalm 116. 12. What shall I render to the Lord for all his benefits towards me They found their way to him though shut up with sins and dangers Thus we see how to plead with God for temporal Salvation we must make Grace and nothing but Grace the ground of our hope and this according to the tenor of the word 2. As it is applicable to eternal Salvation and then 1. The ground of all is mercy or pity of the Creatures misery the Lord is not moved to bestow Grace upon Sinners for any goodness that he findeth in them or could foresee in them for he findeth none and could foresee nothing but what was the fruit of his own Grace Rom. 11. 35. Who hath given him first and it shall be recompensed unto him again It is the honour of God to begin all things as the River oweth all to the Fountain the Fountain nothing to the River as none can give him first so none can be profitable unto him for he needeth nothing Acts 17. 25. Neither is worshipped with mens hands as though he needeth any thing seeing he giveth to all life and breath and all things Nay we deserve the contrary to be cast into utter darkness Ezek. 36. 21 22. I do not this for your sakes I had pity for my Names sake which ye have prophaned among the Heathen 1 Pet. 1. 3. Of his abundant goodness he hath begotten us to a lively hope We have not a right notion of mercy unless we admire the plenty of it Eph. 2. 4. God who is rich in mercy for his great love wherewith he loved us when we were dead in trespasses and sins hath quickned us with Christ. There need many mercies from first to last for the saving of a poor sinner their natural misery is great Ezek. 16. 6. When I passed by thee and saw thee polluted in thine own blood I said unto thee when thou wast in thy blood live yea I said unto thee when thou wast in thy blood live Their actual Sins many Ier. 14. 7. Our iniquities testifie against us the way of their recovery by Christ is mysterious Iohn 3. 16. God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life The course taken for satisfying wronged Justice the Application involveth many mercies the renewing of their Natures Titus 3. 5. According to his mercy he saved us by the washing of Regeneration and the renewing of the Holy Ghost The preserving of inherent Grace against temptations forgiving many sins after Conversion Isa. 55. 7. Let the wicked for sake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon The righteous fall seven times a day and riseth up again Prov. 24. 16. The great eternal good things to be bestowed on them Iude 21. Looking for the mercy of our Lord Iesus Christ unto eternal life So that from first to last there is nothing but a concatenation of mercies 2. The Effect Salvation This properly deserveth to be called so we are saved but in part before then from all evils from the greatest evil Hell before we are saved but we may be troubled again now no more sorrow when all opposition is broken and God is all in all and the Church presented as a prey snatched out of the teeth of Lions all former things are done away 3. This dispensed according to the Word Now what doth the Word say when a sinner repenteth all the Iniquities which he hath committed shall be forgotten there is abuse of Mercy noted Deut. 29. 19. If he shall bless himself and say I shall have Peace though I walk in the imagination of my heart I may go on in sin and cry God mercy and there is an end No Mercy issueth out it self for Salvation of men according to the Word these are Conclusions contrary to Grace Iude 4. There are certain men crept in unawares who were before of old ordained to this condemnation ungodly men turning the Grace of our God into Lasciviousness The Principle is true but the Conclusion is false certainly God is merciful there is no end nor measure nor bank nor bottom in his Mercy but throughout the whole Scriptures Mercy is only promised to the Penitent and those that come to God by Christ. Take mercy according to the Word
mine holy one we shall not dye O Lord thou hast ordained them for judgment and O mighty God thou hast established them for correction Thou art of purer eyes than to behold evil and canst not look on iniquity wherefore lookest thou upon them that deal treacherously and holdest thy tongue when the wicked devoureth the man that is more righteous than he They cannot reconcile his Attributes and Providences We that are short-sighted and short spirited creatures see not God's Reasons yea God may delay so long till their hearts faint and their eyes fail as in these two verses Till their Faith and Patience be quite spent and they have left looking for it Luke 18. 8. Shall he find faith on the earth God loveth to shew his People their infirmity and to weaken all their courage before he will do any thing for them 4. God may delay so long in some cases that there is no hope that God will do any thing for them in this life But all Reasons for Patience are only taken from the general Judgment Jam. 5. 7 8. Be patient therefore brethren unto the coming of the Lord. And stablish your hearts for the coming of the Lord draweth nigh They are put off till then till the general Harvest and restitution of all things And in the mean time they must be content to sowe in tears that they may reap the fruit of their labours and sufferings at that time and have their Cause judged at his Tribunal He useth the similitude of an Husbandman Behold the husbandman waiteth for the precious fruit of the earth and hath long patience for it until he receive the early and latter rain In some cases there may be no hope of our release till then as the Husbandman hath no profit by his seed until the Harvest Secondly I shall speak of this failing of the eyes 1. Certainly the failing of the eyes is a fault because it argueth the limiting of God which is a great sin Psal. 78. 41. They limited the holy One of Israel They limit God to times means instruments present likelihood and when these fail their hearts fail God cannot endure that his People who ought wholly to depend upon him and submit to him should prescribe to him how or when he should help as if they had a power of God or could set bounds to his Wisdom Mercy Omnipotency all which are as if he could do no more than what they conceive probable or should act when they conceive fitting and if he doth not then that he never will or can do it They prescribe to his Wisdom controul his Power question his Love and Truth 2. As it is a Fault so it is a Punishment Though David here saith Mine eyes fail with waiting for that salvation and mercy which thou hast promised in the Word yet 't is the usual Judgment of the wicked one of the Curses of the Law 'T is said Deut. 28. â—…2 Thy Sons and daughters shall be given to another people and thine eyes shall fail in looking and longing for them all the day long They should look and long for some help for the refcuing of their children even till their eyes did fail in waiting but all in vain So Iob 11. 20. The eyes of the wicked shall fail them they shall not escape but their hope shall be as the giving up of the ghost They may look for good but never get the sight of it Again Deut. 28. 65. The Lord shall give thee trembling of heart and failing of eyes But though failing of eyes be a Curse of the Law yet Christ became a Curse for us 'T is said in his Name Psal. 69. 3. for that Psalm belongeth to Christ Mine eyes fail in waiting for my God And so 't is altered to us 't is a correction to humble us and fit us for better things 3. Though it be a Sin and Punishment yet the fault is not in God's delay but in the weakness and faintness of our hope There was a fault in our first resolution for Faith and Patience The Children of God usually set to themselves a shorter Period than the Lord doth And so God is not slack but we are hasty 2 Pet. 3. 9. The Lord is not slack concerning his promise as some men count slackness but is long-suffering to us-ward not willing that any should perish but that all should come to repentance And there is a weakness in the exercise of our Faith and Patience They that look long for good and the succor of his Promises the delay is troublesom to them Hope deferred maketh the heart sick Prov. 13. 12. Hope belongeth to love and the affections of pursuit and love maketh absence tedious when afflicted in the interim but Faith and dependence upon God should keep us waiting and Patience should enable us to tarry his leisure Jonah 2. 4. I said I am cast out of thy sight yet I will look again toward thy holy temple There is our fault that we give over hope and calling upon God and depending on him and holding fast on his Covenant and Promise which we should not do When God seemeth to turn his back on the Saints yet they will not forsake him 4. The hopes of God's Children fail them long though not for ever He many times bringeth his Children to a low ebb and doth for a long time with-hold his aid yet he doth not altogether forsake them Isa. 54. 7 8. For a small moment have I forsaken thee but with great mercies will I gather thee In a little wrath I hid my face from thee for a moment but with everlasting kindness will I have mercy on thee saith the Lord thy Redeemer USE Well then let us not be over-troubled at the delay of the promised and expected Blessings 1. We are hasty for Mercy slow to Duty Psal. 102. 2. When I call answer me speedily We cry How long But how justly may God cry How long We complain of the delay of the Promise God may more justly complain of the delay of our obedience How long do we make God stay and wait till our leisure come Jer. 4. 14. O Ierusalem wash thine heart from wickedness that thou mayest be saved how long shall thy vain thoughts lodge within thee And Jer. 13. 27. O Ierusalem wilt thou not be made clean when shall it once be To day now is the time we set God for Mercy to morrow for Duty God must tarry our sinful leisure and we will not tarry his holy leisure God is our Sovereign we are Debtors to him Ours is a Debt his a free Gift If God had been as quick with you as you with him where had you been 2. It argueth Weakness a short Walk is a long Journey to the weak and sickly 'T is the impatience of our Flesh and the weakness of our Faith We would make short work for Faith and Patience but God seeth then our Graces would not be found to any praise and honour God
Well then seeing all these Distempers are incident to an afflicted estate we should the more carefully watch against them 3. Because our enemies make a great advantage of our failings and harden themselves in their prejudices if we carry not a holy good Cause in a holy religious way and will take the least occasion given from a questionable practice to slander the truth Neh. 5. 9. Ought you not to walk in the fear of our God because of the reproach of the Heathen our enemies If you should trip in any thing you shall soon hear of it to the reproach of Religion A holy and wise carriage in afflictions is very honourable to the Gospel otherwise your testimony is rejected and blasted Use. Well then desire the Lord to guide thee in all thy troubles yea if God doth guide you let this satisfie you before the deliverance cometh about It is a mercy if you have direction though you have not deliverance for a godly man should not so much regard the ease of the flesh as the performance of his Duty to God If you carry your Cross regularly with faith and patience God may have more honour and you more profit by your affliction than your deliverance Yea to be instructed in the Word and be taught your Duty is in it self a greater mercy than a deliverance Psal. 94. 12. Blessed is the Man whom thou chastenest and teachest him out of thy Law 'T is a blessed thing yea 't is a deliverance it self for it delivereth you from the spiritual evil of the Rod which is the Curse Suffering doth not come as a Curse when instruction goeth along with it Yea 't is the means of our great deliverance from the present evil world 1 Cor. 11. 32. as it is a pledge of our future deliverance in due time for God is not unmindful of us and will not leave us without the conduct of his Spirit Secondly To handle the Words with respect to the nearer Context in Verse 123. Mine eyes fail for thy salvation This teaching is begged after he had complained of the delay of the promises and so implicitely he complaineth not of the falsity of the Word or the non-performance of the promise but of the weakness of his own Faith Doctr. When the Lord suspends the promised deliverance the Godly suspect not the truth of his Word but the darkness of their own unbelieving hearts They think this failing is because they are no more enlightened they are dull in conceiving and misty and cloudy in their apprehensions and therefore would have a clearer understanding of the promise and a more quick-sighted Faith Or have failed in the performance of the Condition required therefore desire that God would teach them and shew them their errours and cause them to profit in sanctification Thus should we do in like Cases when there is a seeming Contradiction between the Word and the Works of God betwixt his promises and his Providence about us His voice is sweet like Iacob's but his hands rough like Esau's Do not suspect the promise but your understanding go into the Sanctuary Psal. 73. 16 17. God will help you to reconcile things otherwise the difficulty will be too hard for you The Saints that have suspected or distrusted God have found themselves in an errour Isai. 49. 14 15. and Psal. 77. 8 9 10. First You must not interpret Gods promise by his Providence but his Providence by his promise and the promise is the light side and Providence the dark side of the Cloud Isai. 45. 15. Thou hiddest thy self O God of Israel the Saviour Psal. 77. 19. Thy way is in the Sea and thy path in the great waters and thy footsteps are not known We cannot trace him a man cannot find out the reason of every thing that God doth Secondly Thou must distinguish between a part of Gods work and the end of it We cannot understand Gods Providence till he hath done his Work In the last Act of the Comedy all the errours are reconciled Tarry till then Zech. 14. 7. At evening it shall be light We view Providence by pieces and we know not what God is a doing rending and tearing all in pieces But view Gods work in its whole Frame and Contexture and it will appear beautiful Thirdly We must distinguish between what is best for us and what we judge is best for us Deut. 8. 15 16. Who led thee thorough the great and terrible Wilderness wherein were fiery Serpents and Scorpions and Drought where there was no water who brought thee forth water out of the Rock Who fed thee in the Wilderness with Manna which thy Fathers knew not that he might humble thee and prove thee to do thee good at the latter end Other Diet is more wholesome for our Souls than our sick appetite craveth It 's best with us many times when we are weakest 2 Cor. 12. 10. When I am weak then am I strong worst when strongest 2 Chron. 26. 16. When he was strong his heart was lifted up to his own destruction Many times the buffetings of Satan are better for us than a condition free from temptations so is poverty and emptiness better than fulness Fourthly We must distinguish between what things are in themselves and what in their reduction use and tendency All things are for a Believer in their use though they may be against him in their Nature 1 Cor. 3. 18 19 20. and Rom. 8. 28. All things shall work together for good to them that love God All their Crosses yea sometimes their sins and snares God will over-rule them for good and the work of Grace sometimes goeth back that it may go forward Many such Cases there are which look like a contradiction which we shall not know what to make of them unless we bring it to Christ an Interpreter one of a thousand But take heed in these confusions and toffings of thy Soul how thou reflectest on God a little experience will confute thy prejudices Thirdly With respect to the nearest Context the former Clause of this Verse After an appeal to the Covenant of Grace or a petition for mercy he asketh direction to keep the Law Doct. They that would have mercy by the Covenant must be earnest to be taught Gods Statutes Mercy and teaching are Davids's two great requests throughout this and other Psalms Reasons 1. The Moral Obligation of the Law still lyeth on Gods Servants that are taken into the Covenant of Grace There is an eternal Obligation upon the Creature to love and serve the Creator which cannot be dissolved We are not redeemed from the service of the Law by Christ but the curse of the Law Luke 1. 74 75. Being delivered from the hands of our enemies that we might serve God in holiness and righteousness before him all our days The end of our redemption was not to destroy our service according to the Law but to fit and enable us to perform it according to the image of
Psal. 17. 14 15. From men which are thy hand O Lord from men of the world which have their portion in this life whose bellies thou fillest with thy hid treasures they are full of Children and leave the rest of their substance to their babes As for me I will behold thy face in righteousness I shall be satisfied when I awake with thy likeness Christ gave his Purse to Iudas but his Spirit to the other Disciples But God deserteth them his people complain of it Isai. 49. 14. But Zion said The Lord hath forsaken me and my God hath forgotten me Yea Christ himself Matth. 27. 46. My God my God why hast thou forsaken me Answ. 1. There is a distinct consideration of Christ for he was to bear our sorrows Isai. 53. 4. Surely he hath born our griefs and carried our sorrows to be forsaken for a while that we might be received for ever 2. Gods people are mistaken the Saints complain without a cause Sense maketh lyes of God Psal. 31. 22. For I said in my hast I am cut off from before thine eyes nevertheless thou hearest the voice of my supplication when I cryed unto thee Psal. 77. 9 10. Hath God forgotten to be gracious hath he in anger shut up his tender mercies And I said This is my infirmity but I will remember the years of the right hand of the most high The Disciples had Christ near them when they knew it not Luke 24. 16. Their eyes were holden that they could not know him 3. Though they are forsaken for while yet not for ever Isai. 54. 7 8. For a small moment have I forsaken thee but with great mercy will I gather thee In a little wrath I have hid my face from thee for a moment but with everlasting kindness will I have mercy on thee saith the Lord thy Redeemer Use. Do not say God is a hard master When the compute is rightly made and you trace his Providence through all the passages of your lives there is more good than evil Iacob giveth an account of his life Gen. 48. 15 16. God before whom my fathers Abraham and Isaac did walk the God which fed me all my life long unto this day the Angel which redeemed me from all evil bless the Lads So may others say Doctr. 2. Gods accustomed goodness and gracious dispensations to his people throughout all Ages should encourage us in waiting upon him and praying to him This emboldneth me that all thy servants in all Ages have found thee gracious and merciful unto them 1. From Gods unchangeableness He will not leave his old wont he is where he was at first Isai. 59. 1. Behold the Lords hand is not shortned that he cannot save neither his ear heavy that it cannot hear Mal. 3. 6. For I am the Lord I change not therefore ye sons of Iacob are not consumed He is the same that ever he was 2. All his people stand upon the same terms therefore what he will do for one he will do for another Gods love is the same he is alike affected to all his Children his Saints now are as dear to him as ever Psal. 149. 4. For the Lord taketh pleasure in his people he will beautifie the meek with salvation They have the same Covenant it is a common Charter Acts 2. 39. For the promise is unto you and to your Children and to all that are afar off even as many as the Lord our God shall call The same Redeemer 2 Cor. 1. 2. To them that are sanctified in Christ Iesus called to be Saints with all that in every place call upon the name of Iesus Christ our Lord both theirs and ours Rom. 3. 22. Even the righteousness of God which is by faith of Iesus Christ unto all and upon all them that believe for there is no difference One hath not a more worthy Christ than another Faith is as acceptable as ever 2 Pet. 1. 1. To them that have obtained like precious faith They are interested in the same priviledges promises gifts and rewards Use. 1. Examples and instances of Gods mercy should confirm us It is not agreeable to Gods nature and practice to forsake his people or to be deaf to their prayers Psal. 22. 4 5. Our father 's trusted in thee they trusted in thee and thou didst deliver them they cryed unto thee and were delivered they trusted in thee and were not confounded None of his people ever sought him in vain From the beginning of the world to this day God hath been gracious Psal. 9. 10. For they that know thy name will put their trust in thee for thou Lord hast not forsaken them that seek thee No Age can give an instance to the contrary therefore mark the usual dealings of God with his Children what was said to them was for the establishment of our comfort and hope Rom. 4. 23 24. Now it was not written for his sake alone that it was imputed to him but for us also to whom it shall be imputed if we believe on him that raised up Iesus our Lord from the dead compared with Gen. 15. 6. And he believed in the Lord and he counted it to him for righteousness Gods Word is a Book of Precedents as a Painters Master-piece is hung out to invite custome 2 Let us be sure we be of this number If there be Conformity to them in affection there will be in consolation if in Grace then in priviledges Psal. 145. 18 19 20. The Lord is nigh unto all them that call upon him to all that call upon him in truth He shall fulfil the desire of them that fear him he also will hear their cry and will save them The Lord preserveth all them that love him Doctr. 3. We should beg the favour of Gods people Common things should not satisfie a Child of God He must have what is peculiar to the Saints Psal. 106. 4 5. Remember me O Lord with the favour thou bearest unto thy people O visit me with thy salvation that I may see the good of thy chosen that I may rejoyce in the gladness of thy nation that I may glory with thine inheritance Nothing will satisfie the people of God but his special love they have a new Nature that must be pleased a great noble and Divine end to be promoted which is to enjoy God the Creatures serve not for that Common men are put off with common mercies these they may have and perish Use. Let us be of this temper Men commonly think that God looketh upon those whom he blesseth with a large encrease of temporal things that he is merciful to those that never see evil nor feel pain or want David was not of this mind he would have God deal with him as with his Friends and Favourites he leaveth it to God how to express his mercy who only knoweth what is best for us only he beggeth the fruits of his special love The heart is earthly and worldly when spiritual things
nothing There we must begin They that have not the favour of God are left to their own sway and their own hearts and counsels but those whom he loves know his secrets and are guided by his Spirit 3. The connexion He prays not for one but for both for God giveth both together consolation and direction and we must seek both together for we cannot expect God should favour us while we walk in a wrong way and contrary to his will First Let me speak of the first Petition Where I might observe First The matter of the Petition Make thy face to shine Secondly The Person Upon me Thirdly The Character by which he describeth himself Thy Servant First As to the matter Make thy face to shine It is a Metaphor taken from the Sun When the Sun shines and sheds abroad his light and heat and influence then the Creatures are cheered and revived but when that 's obscured they droop and languish What the Sun is to the outward World that is God to the Saints Or else here 's a Metaphor taken from men that look pleasantly upon those in whom they delight And so the Lord gives a smile of his gracious countenance upon his people indeed it alludeth to both For the allusion to the light and influence of the Sun is clear in the word shine and the allusion to the pleasant countenance of a man upon his child is included in the word face The phrase may be understood by what is said Prov. 16. 15. In the light of the Kings countenance is life and his favour is as a cloud of the latter rain That place will illustrate this we have in hand Look what the smiling and pleasing aspect of the King is to those that value and stand in need of his favour that is the favour of God to the Saints The same form of speech is used in other places as in the form of the Priests blessing Numb 6. 25. The Lord make his face to shine upon thee and be gracious unto thee And in that prayer Psal. 67. 1. God be merciful unto us and bless us and cause his face to shine upon us Selah Well then the thing begged is a sense of Gods love Secondly For whom doth David beg this For himself Cause thy face to shine upon me David a man after Gods own heart But did he need to put up such a request to God 1. Possibly God might seem to neglect him or to look upon him with an angry countenance because of sin and therefore he begs some demonstration of his favour and good will David had his times of darkness and discomfort as well as others therefore earnestly beggeth for one smile of Gods face 2. If you look not upon him as under desertion at this time the words then must be thus interpreted He begs the continuance and encrease of his comfort and sense of Gods love Gods manifestations of himself to his people in this world are given out in a different degree and with great diversity Our assurance or sense of his love consists not in puncto an indivisible point it hath a latitude it may be more and it may be less and Gods Children think they can never have enough of it therefore David saith Lord cause thy face to shine If it did shine already the Petition intimates the continuance and encrease of it Thirdly He characterizeth himself by the notion of Gods servant as Psal. 31. 16. Make thy face to shine upon thy servant save me for thy mercies sake We must study to approve our selves to be the Lords servants by our obedience If we would have his face shine upon us we must be careful to yield obedience unto him The Points are four I. The sense of Gods favour may be withdrawn for a time from his choicest servants II. The Children of God that are sensible of this cannot be satisfied with this estate but they will be praying for some beams of love to be darted out upon their souls III. They that are sensible of the want or loss of Gods favour have liberty with hope and encouragement to sue out this blessing as David did Lord make thy face to shine upon thy servant IV. Gods Children when they beg comfort they also beg Grace to serve him acceptably I. The sense of Gods favour may be withdrawn for a time from his choicest servants David puts up this petition in point of comfort There 's a twofold desertion in appearance and in reality First In appearance only through the misgivings of our own hearts We may think God is gone and hides his face when there is no such matter as through inadvertency we may seek what we have in our hands Thus a Child of God thinks he is cast out of the presence of God when all the while he hath a full right and place in his heart Thus David Psal. 31. 22. We think God hath forgotten us neglects us casts us off hath no respect for us when in the mean time the Lord is framing an answer of Grace for us One chief cause is misinterpreting Gods Providence and our manifold afflictions The Lord sometimes frowns upon his Children as Ioseph upon his Brethren when his affections were very strong so the Lord covers himself with frowns and anger the visible appearance of it speaks no otherwise Secondly It may be really when he is angry for sin Isai. 57. 17. For the iniquity of his covetousness was I wroth and smote him I hid me and was wroth As the Fathers of our Flesh shew their anger by whipping and scourging the Bodies of their Children so the Father of our Spirits by lashing the Soul and Spirits by causing them to feel the effects of his angry indignation Or else withdrawing the Spirit of comfort suspending all the acts and fruits of his love so that they have not that joyful sense of communion with God as they were wont to have Now the reasons why Gods people may want the light of his countenance are these 1. God out of Sovereignty will exercise us with changes here in the World Even in the inward man there we have our Ebbs and Flows that we may know Earth is not Heaven He hath an Eternity wherein to reveal his love and to communicate himself to his people therefore he will take a liberty as to temporal dispensations Isai. 54. 8. In a little wrath I hid my face from thee for a moment but with everlasting kindness will I have mercy on thee saith the Lord thy Redeemer He hath an everlasting love and kindness for us therefore here in the world he will exercise us with some uncertainties as David concealed his love towards his Son Absolom when yet his bowels yerned towards him Here he takes liberty to do it because he will make it up in Heaven All your changes shall then be recompenced by an uninterrupted comfort 2. To conform us to Jesus Christ. We should not know the bitter agonies our Redeemer sustained
God 3. We shall never have such great and large thoughts of Gods tender mercy as when they arise from our own Experience and particular Observation to know God by hear-say will not work upon you as when we have seen him our selves as they said unto the Woman Iohn 4. 42. Now we believe not because of thy saying for we have heard him our selves and know that this is indeed the Christ the Saviour of the world We do not speak or think of God with any Sense and Life Affection and Admiration till we have studied his Nature and observed his Wayes otherwise we speak by Rote when we praise him for his mercies and 't is but an empty Complement Psal. 103. 1 2 3. Bless the Lord O my Soul and all that is within me bless his holy name Bless the Lord O my Soul and forget not all his benefits whoforgiveth all thy iniquities and healeth all thy diseases c. 4. Then will our own Experience inform us of the greatness and tenderness of mercy when we are sensible of our sins and miseries when a man seeth his Sins great his Dangers great then he will see Gods mercies towards him great also Psal. 86. 13. For great is thy mercy towards me for thou hast delivered my soul from the lowest hell We do not know the greatness of the Pardon but by the greatness of the Debt nor the greatness of our Protection and Deliverance but by the greatness of the Danger God continueth trouble upon his People that they may be sensible of the sweetness of the mercy and his help in their Deliverance Rom. 5. 8. But herein God commended his love to us that while we were yet sinners Christ dyed for us 5. When our sense of sins and miseries hath most recommended mercy to us we should magnifie it both with respect to Supplication and Gratulation 1. With respect to Supplication when we are under Fears and Discouragements we should oppose and set these great and tender mercies in the Balance against our doubts and fears Our Sins are many our Troubles great yet let us not be discouraged from Praying and making our supplication to God for God will pardon a penitent People and help a sensible Supplicant The more sensible of our misery the fitter Objects for mercy What is it that troubleth us fear of not speeding with God in Prayer you hear how soon he Relenteth when you Relent and lye at his feet for to what use doth pardoning mercy serve but to incourage broken-hearted sinners We have heard that the Kings of Israel are merciful Kings Benhadad having lost the day and in great fear of losing his life with his Kingdom his Friends comforted him with the Fame they had heard of Israels Kings 1 Kings 20. 31. We know most certainly 't is hard to raise up truly poor down-lost sinners how presumptuous soever they have been before God would have these by all means to be incouraged So that though you have many Objections from your unworthiness the multitude and greatness of your sins or is it the power of men and difficulty of our deliverance Gods mercy is beyond the proportion of their Cruelty The more violent and ungodly our Oppressors are the more hope of Gods pity towards us Psal. 86. 14 15. O God the proud are risen against me and the assemblies of violent men have sought after my soul and have not set thee before them but thou O Lord art a God full of compassion and gracious long-suffering and plenteous in mercy and truth 2. Let us magnifie it as to Gratulation Gen. 32. 10. I am not worthy of all the mercy c. Less than the least of all thy mercies Let us consider our unworthiness that God may have all the Glory Use. II. Is to press us to be Merciful we should be like God let us put on Bowels of mercy Col. 3. 12. Put on therefore as the elect of God holy and beloved bowels of mercies kindness humbleness of mind meekness long-suffering Luke 6. 36. Be ye therefore merciful as your heavenly father also is merciful SERMON CLXXV PSALM CXIX VER 161. Princes have persecuted me without a cause but my heart standeth in awe of thy Word IN this Verse we have First Davids Temptation Secondly The Godly Frame of his Spirit First In Davids Temptation take notice of 1. The Nature of it 't was a Persecution 2. The Instruments of it Saul and the Chief men about him Princes 3. The Malice and Groundlesness of it without a Cause Secondly The Godly Frame of his Heart but my heart c. And there we have 1. The Seat of his Affection my heart 2. The Kind of the Affection standeth in awe 3. The Object of it the Word of God First With Davids Temptation I will not meddle any further than an Introduction or the necessity of an Exposition enforceth me a little to reflect upon And 1. From the Nature of it Persecution is one of the ordinary Trials of Gods Children As God Chasteneth them because they are no better Isa. 27. 9. so the World Persecuteth them because they are so good Iohn 15. 19. This ever hath been and ever will be the Lot of Gods Children while there are two seeds in the World Gen. 3. 15. And I will put enmity between thee and the woman and between thy seed and her seed And the Apostle saith Gal. 4. 29. But as then he that was born after the flesh â—…uted him that was born after the spirit so 't is now The first place speaketh of the Antipathy between the Church and it 's open Opposites the second was in Abrahams Family and 't is brought to Comfort the true Members of the Christian Church against those Persecutions which they sustained from the false Apostles and such as adhered to the Iewish Synagogue Isaac was begotten by the Power of Gods Spirit according to the Tenour of the Promise Ishmael by the ordinary strength of Nature a Figure of the Regenerate and Unregenerate Iohn 1. 13. Persecution is a thing common to the Church in all Ages then and now therefore as they grow worse let us grow better and let us be content to take the ordinary way by the Cross to come to the Crown 2. The Instruments of his Trouble were Saul and his Chief men about him The man of God had said Many are my Persecutors Verse 157. now he sheweth they were not mean ones and of the inferiour sort but such as by their Power were able to crush him such as by their place should be a Refuge to him I observe the Trial is the sorer when our trouble cometh not only from the basest of the People but from the Rulers themselves No doubt a great part of the People followed Saul in his persecuting of David yet the Nobles most troubled him In the Primitive times lapidibus nos invadit inimicum vulgus the base Rif-raffe were most ready to stone the Christians but this was meer Brutish Rage a
the preparation must still remain with us and we are to watch against dulness and indisposedness for this holy work This preparation is more or less at times for special Mercies do raise enliven and inspirit the heart but some measure of a thankful disposition or bent and inclination to Praise God must never be wanting As the Vestal Fire among the Romans was ever kept in on special occasions it was blown up so there should be an habitual frame of heart to Praise God at all times but upon some special occasions it must more especially be excited and stirred up to it 3. We must keep a constant Course and certain order of Worshipping and Praising God both in Publick and Private In Scripture they are said to do a thing alwayes who do it upon stated occasions as Mephibosheth did eat continually at Davids Table 2 Sam 9. 13. not as if alwayes eating but at the eating times And the Disciples are said to be continually in the Temple Praising and Blessing God Luk. 24. 53. that is at the appointed times of Worship So we are to set forth certain times to Bless and Praise the Lord who is continually good to us especially on the Sabbath See the 92 Psal. the Title with the first Verse It is a good thing to give thanks unto the Lord and to sing praises unto thy name O most high We are not to omit any occasion of Formal and direct thanksgiving acknowledge Mercy and Faithfulness the two Pillars of our Confidence as it is to be done Constantly which the former head called for so Frequently that is we must take every just occasion to perform it let no special opportunity pass the Lords Mercies are new every moment Lam. 3. 21. And he loadeth us with his benefits dayly Psal. 68. 19. Therefore as Gods hand is ever open to Bless so should our Mouths be ever open to Praise and we should never go from this exercise nisi cum animo revertendi but with a purpose to return to it again We have poor Temporary Affections towards God and are very rare and unfrequent in these Duties though we are dayly receiving more and more Benefits yet we are slow and backward to this work Every Hour every Minute every Moment God is obliging us to it a-new therefore we should say I will Praise him more and more Thirdly The ground of Praising mentioned in the Text because of thy righteous Iudgments Here observe 1. The Term is one of the Notions by which the Word of God is expressed surely all kind of Mercies are the matter of Praise especially spiritual Mercies and among these his Word for this is a great favour in itself the Church can as ill be without it as the World without the Sun Psal. 19. He compareth the Sun and the Law together this is a peculiar Favour Psal. 147. 19 20. He hath given his word to Iacob he hath not dealt so with every nation praise ye the Lord. The benefit of the Scriptures is a precious gift of God to the Church and so it should be valued and esteemed not counted a burden as it is to them who are wholly Earthly and mind not Heavenly things Alas what should we do without this help to ease our burdened minds to understand Gods Providences and learn the way to happiness without these pure Precepts and heavenly Promises What is it that raiseth in us the joy of Faith the patience of Hope that directeth us to a streight and certain way to Glory but the Word of God This is the book of books the Food and Comfort of our Souls Psal. 56. 10. In God I will praise his word in the Lord I will praise his word The best hold that Faith can have of God is by his Word let us own his Word and then what ever his Dispensations be we have cause to Praise him here is a sure hope to six upon and a sure Rule to walk by it cannot be told in a Breath what benefit we have by it here is matter of Glorying and firm Confidence we need not fear Men or Devils as long as we have such a firm Bulwark to secure us here we have Gods Will made known to give us notice of a blessed Estate and Gods Promise to give us an Interest in it 2. It noteth the dispensation of his Providence fulfilling his Promises unto the Faithful and executing his Threatnings on the wicked he is the same in his Works that he is in his Word his Judgments are declared in his holy Word and executed in his righteous Providence and therefore 't is said of them that have not his Word Psal. 147. 20. As for his Iudgments they have not known them praise ye the Lord. Where they have not his Word the Lords dealing with Men in Justice and Mercy and the Course which he observeth in ruling the World is not understood it lyeth much in the dark so that his Providence is complicated with his Word and as 't is the sentence of his Word Executed is matter of Praise Well then we must Praise God for his Righteous Government of the World according to his Word whether it concern the Church in general or Us in particular Rev. 16. 7. True and righteous are thy judgments But because particular Providences come nearest home and do most affect us I shall instance in them 1. Let me shew you how we should Praise God for his Favours and fulfilling of Promises to us and hearing our Prayers and remembring us for good in our low Estate Ioshua leaveth this note when dying Ioshua 23. 14. I am going the way all the earth and ye know in all your hearts and all your souls that not one thing hath failed of all the good things which the Lord hath spoken to you all are come to pass not one thing hath failed thereof Trust God and try him and you will return the same account with this which was the result of all his experience And Solomon taketh notice of Gods fulfilling Promises 1 Kings 8. 20. and 24. And the Lord hath performed his word that he spake Who hast kept with thy servant David my father that thou promisedst him Thou spakest also with thy mouth and hast fulfilled it with thine hand There is none of any acquaintance with God but find much of this now they should therefore Praise the Lord and love him so David Psal. 116. 1. I will love the Lord who hath heard the voice of my supplication When we have put Promises in suit and challenged God upon his Word he hath stood to it justified our Confidence every fresh experience in this kind should excite new Love and Praise 2. In time of Affliction when Divine Dispensations go Cross to our Affections and it may be to our Prayers yet even then should we praise the Lord. Iob when the Lord had taken away he blesseth the Name of the Lord Iob 1. 21. The Lord is worthy of praise and honour when he giveth and
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
in our hearts when he is present warming comforting quickning guiding directing the Soul in the way to Life Now God by withdrawing will shew us the folly of our Wisdom and the weakness of our Strength and the Pride of our Humility and the passionateness of our meekness Divines distinguish of dissertion they say that there is disertio correctiva disertio erudativa a dissertion by way of correction and a dissertion by way of Instruction Sometimes by way of Correction because of former sins or some unkindness or ungracious dealing with God God withdraws and there 's a dissertion by way of Instruction to teach us to know the Soveraignty of Grace and to know our own Weakness usually both go together in the same dispensation It 's very hard almost to imagine that the same dispensation should not be both Instructive and Corrective but the Reason why they distinguish thus is this because some dispensations are more clearly for correction and others more clearly for instruction but usually they go together We provoke the Lord by some slight or unworthy dealing with him and then the Lord corrects us and corrects us that he may instruct us to see our all depends upon him and how he should be prized in these things 4. Reason is some special Disease it may be not yet cured in our going astray like a lost Sheep even though our Hearts be right in the main with God It may be some Corruption too that they cherished some carnal interest which is too near and dear to us either Worldly ambitious or sensual Lusts. Though these Reign in the unconverted yet they dwell too much in a Heart that is Gracious and so may prevail sometimes to turn us away from God something there is which we may call our Iniquity Ps. 18. 23. Though in the General we keep our selves from it as an upright Heart will yet it may sometimes foyl us Use. 1. Let us stand upon our Guard O let us not leave the Boat to the stream for there is an erring straying disposition in a great measure left in the People of God Consider Satan is subtle and assiduous in tempting 1 Pet. 5. 8. He goes about like a roaring Lion he is searching up and down after the Prey and an unwary and unmortified Soul soon falls into his snare The Flesh is ready to close with the Temptation as soon as it is presented and therefore the best of Gods Children had need be circumspect and diligent Watch and Pray that you enter not into Temptation Mat. 26. 41. lest you be surprized unawares by some sin or other There is enough Corruption in every one of you to betray you to it if you be not aware and your resisting Graces are very weak and imperfect in degree and which is one consideration more the danger of a fall is very great for thereby God is dishonoured 2 Sam. 12. 14. and your own peace is mightily riffled Psal. 32. 3 4. My moisture was turned into the drought of Summer and I was filled with roaring all the day long Yea and a stumbling block is laid before others and you may destroy those for whom Christ died and woe be to men by whom offences come Math. 18. 7. Under the Law the Lord ordered that if two men strove and hurt a Woman with Child that her fruit departed from her he should surely be punished To hinder Birth was counted Murder so to hinder those that are coming on by any sins of yours in a way to Life If the offence be foul you may feel it long afterward as an old bruise is felt upon every change of Weather and this sin may cost you dear though your Salvation be secured This should make us stand upon our Guard it shews that a Christian should live in constant Vigilancy and daily conflict with sin and deny the desires of the Flesh that he may love God and live to him Use. 2. It shews us the need of the New Covenant wherein the pardon of sins is Established All the Saints that ever lived have had their failings and what would become of them even of Gods own Children if there were not a forgiving God and a gracious Covenant a way found out to remit their offences Ps. 130. 3. If the righteous God should call us to a strict account how could the best of his Children stand before him so Ps. 143. 2. It would go ill with all the world if strict Justice of Law were still in force All are Guilty and all must Perish the Holy Humblest Soul cannot abide the Trial of that Court not only Gods Enemies but his Servants cannot the good they do it cannot be laid in ballance against the Evil it would yield no relief as to remission and pardon plainly if the Guilt of sins remain upon us our Duties will not compensate with our sins But such was the Lords Mercy that when we all like Sheep had gone astray the Lord found a Ransom for us and laid upon Christ the Iniquity of us all Isa. 53. 6. that there might be pardon for poor Creatures 3. It teacheth us again the necessity of dependance upon Gods Care and Power for our spiritual preservation Of all Creatures sheep need a shepherd so do we a spiritual shepherd to keep us from straying to reduce us from our wandrings to weaken our Distemper to drive away the Wolfe In short these two considerations will enforce the necessity of dependance the indefatigable malice of Satan and the unknown weakness and imperfection of the Saints 1. The indefatigable malice of Satan and his unwearied diligence in tempting us to sin his hatred and envy against God and Mankind is such that he leaves no man untempted he would not leave the Lord Christ untempted Especially in some regards above others he labours to draw the Children of God into sin because he knows their sins by reason of their Profession will give great occasion of scandal to the weak and blasphemy to the prophane and wicked Now as his power is very great so is his subtilty and diligence That which Hannibal said of Marcellus perfectly agrees with him whether he gives or takes the foyl he ever renewes and reinforceth the fight When Iob had carried it very innocently in his prosperity in a dangerous time yet try him in adversity Iob 1. 12. nay when he had carried it off in a very grievous Trial as the loss of his Goods and Children Iob 2. c. 2. The weakness and imperfection of the Saints how easily if we take not more diligent heed and care may we fall into Sins both with respect to the weakness of our understandings and perverseness of our affections 1. Our Understanding is so weak that we are ignorant of many things necessary to be known for we know but in part 1 Cor. 13. 12. And if we know something in general we do not know it as we ought to know it 1 Cor. 8. 2. How is that Either we
acts of Duty but by every act of Mercy what 's the argument he urgeth for Sion Zech. 3. 2. Is not this a brand pluckt out of the fire The Lord rebuke thee Satan Have not I delivered Sion and shall I suffer that to be destroyed which I have delivered the Lord urgeth his own mercy and his former kindness USE To quicken us not to grow weary of dealing with God Let us go often to God Men think it an uncivil importunity to require to do more when they have done already Solomon gives us that advice Prov. 25. 17. Withdraw thy foot from thy neighbours house lest he be weary of thee and so hate thee men waste by giving but God doth not when you have been with him and he hath done liberally for you yet he upbraids you not God that hath vouchsafed Grace you may desire the continuance of his Grace and to crown his own Grace II. Secondly Observe the mercy which he asks is Gods help in a course of holiness namely to walk worthy of the mercy Doct. 2. They that upon declaring their ways have found mercy with God their care should be to walk worthy of the mercy The Lord hath heard me what then teach me thy statutes So Psal 85. 8. The Lord will speak peace to his people but let them no more return unto folly Mark when God hath spoken peace when they have an answer of peace after you have prayed to God take heed of turning to folly do not lose the favour you have got walk more holily and more worthy of such a mercy Mat. 6. 12. forgive us our sins what then lead us not into temptation Upon supposition the Lord hath forgiven us our sins O let us not sin again Many would invite God to favour their ways when they have no respect to his ways which is in effect to make God a servant to our Lust but if you would have mercy from the Lord beg that you might walk worthy of the mercy The Children of God should do so upon a double ground in point of Prudence and Thankfulness In point of Prudence as they have smarted under their former folly and in point of Thankfulness as they have tasted the Lords Grace in his answer 1. When you have declared your way with brokenness and bitterness of heart you have experience of the evil of sin and when you know how bitter it is by sound remorse it is folly to return to it again Ioshua 22. 17. mark the reason Is the iniquitie of Peor too little for us from which we are not cleansed unto this day Our former sense of the evil of sin when declaring it should be a restraint to us else your cure is in vain A man that is recovered out of a deep disease is willing to escape the like again or as Christ said to the man that had an infirmity 38 years Go thy way sin no more lest a worse thing happen unto thee When a man hath had the bitter sense of the fruit of sin this will make him more cautious for the future they are foolish children that remember beating no longer than it smarts when they are scarce yet whole of the old wound Though God hath taken out the sting of the sin and granted us comfort yet remember your former smart that you may not fall into it again 2. Out of Thankfulness for Gods gracious answer Every answer of Grace leaves an obligation upon the sinner that he may not offend God again See what a holy argument is used Ezra 8. 13. Should we after such a deliverance as this break thy Commandment will you again relapse So Luke 7. 47. for her sins are forgiven her therefore she loved much Grace melts the heart When a man hath received much mercy from God his heart his wrought out into thankfulness and the more they have been in sin the more will they be in godliness when once they have tasted the sweetness of pardon and had an answer of Grace from God Thirdly Note They that would steer their course according to Gods holy Will had need of the conduct and assistance of his holy Spirit for he goes to God Lord teach me thy statutes Psal. 25. 4. Shew me thy ways O Lord teach me thy paths And Psal. 27. 11. Teach me thy way O Lord and lead me in a plain path because of mine enemies And Psal. 86. 11. Teach me thy way O Lord I will walk in thy truth unite my heart to fear thy name These places shew that he addrest himself to God that he might not follow any sinful course in the time of trouble and temptations that he might not dishonour God SERMON XXVIII PSALM CXIX 27. Make me to understand the way of thy precepts so shall I talk of thy wondrous works IN the former Verses the man of God layeth forth his calamitous condition and beggeth comfort and audience not meerly to prosper his affairs but to better his heart Many will invite God to favour their ways when they have no respect to his ways which in effect is to make him a servant to their lusts But David's chiefest care was about Duty rather than Success therefore he desireth God to direct him how to walk in the way of his precepts his heart was much upon that In the close of the former Verse he had said Teach me thy statutes And here again Make me to understand the way of thy precepts c. In the words there is 1. A Request 2. An Argument Wherein is intimated 1. The fruit of Divine Illumination He should thereby see his wondrous works 2. His duty thereupon Then will I talk of them The word signifieth also to meditate Sept I will exercise my self It should be his delight to think and speak of the admirable goodness of God and the divine excellencies of his word and the pleasures that result from the practice of it 3. He intimateth the sincerity of his desire propounding this as his end That I may talk that I may be useful and edifying in my converse with others 1. The first thing that I shall observe is That David doth so often beg again and again for understanding Doct. That a sound and saving knowledg of the Truths of the Gospel is such a blessing as the children and people of God think they can never enough ask of him We have abundant proof of it in so much of this Psalm as we have already gone over 1. What is a sound saving knowledg 1. Such as doth establish the heart against all delusions and keepeth us on Truth 's side Many have some scraps of knowledg loose and uncertain motions but they are not setled and grounded in the Truth and therefore the unlearned and unstable are joyned together 2 Pet. 3. 16. Which they that are unlearned and unstable wrest as they do also the other Scriptures to their own destruction Unskilful and unsetled Christians lye open to every fancy they have not such a stock
according to the Analogy of Faith and there is not a more powerful incentive of Duty Psal. 130. 5. There is forgiveness with thee that thou maist be feared Jer. 2. 11 12. The Grace of God that bringeth Salvation hath appeared to all men teaching us that denying ungodliness and worldly Lusts we should live soberly righteously and godly in this present World Rom. 12. 1. I beseech you Brethren by the mercies of God that you present your bodies a living Sacrifice holy acceptable to God which is your reasonable Service This is true Divinity The flesh deviseth another Doctrine let us Sin that Grace may abound to make a carnal Pillow of Gods Mercy that they may sleep securely in sin yea a Dung-cart to carry away their filth God is Merciful but to those that count sin a burden and misery God is slow to Anger but yet angry when provoked abused Patience kindleth into Fury as water when the mouth of the Fountain or course of the River is stopped breaketh out with more violence God hath his Arrows of Displeasure to shoot at the wicked you must not fancy a God all Honey all sweetness He is the Father of Mercies but so that he is also a God of Vengeance Psal. 68. 19 20. Blessed be the Lord who daily leadeth 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 hairy scalpe of his Enemies the mercy of God is large and free if men do not make themselves uncapable by their Impenitency 4. We must beg 1. The Application of these to me also We have heard that the Kings of Israel are merciful Kings 1 Kings 20. 31. Now we would feel it 1 Tim. 1. 15. This is a Faithful saying and worthy of all acceptation that Iesus Christ came into the World to save Sinners of whom I am chief Wind in our selves within the Covert of a Promise enter at the back door of a Promise there comes Virtue from Christ if but touched the Woman came behind him and touched the hem of his garment so we must seek the Application of this Vertue 2. Effectual Application Let it come unto me Mercy cometh unto us or we shall never come unto it 1 Pet. 1. 10. The Grace that cometh to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grace which is brought to you at the Revelation of Jesus Christ Gods Grace is brought home to our doors we seek not after it but it seeketh after us Salvation is gone forth saith the Prophet to find out lost sinners Wisdom hath sent forth her Maidens she crieth upon the high places of the City whoso is simple let him turn in hither Prov. 9. 3 4. God sends the Gospel up and down the Worldto offer his Grace to men it worketh out its way Use. Here is Incouragement and Direction to poor Creatures how to obtain Gods Mercy for their Comfort 1. Incouragement Mercy doth all with God it is the first cause that setteth every thing awork 1. Mercy is natural to God 2 Cor. 1. 3. Father of Mercies God is not merciful by Accident but by Nature the Sun doth not more naturally shine nor Fire more naturally burn nor Water more naturally flow than God doth naturally shew Mercy 2. It is pleasing to him Micah 7. 18. Who is a God like unto thee that Pardoneth Iniquity and passeth by the Transgression of the remnant of his Heritage he retaineth not his Anger for ever because he delighteth in Mercy Judgment is called his Strange work Isa. 28. 21. That he may do his work his strange work and bring to pass his Act his strange Act. Primitive Acts he is forced to but he rejoyceth to do good as Life-Honey droppeth of its own accord 3. It is plentiful in God he is rich in Mercy abundant in Goodness and Truth thy sins are like a spark of Fire that falleth into the Ocean it is quenched presently so are all thy sins in the Ocean of Gods Mercy there is not more water in the Sea than there is Mercy in God 4. It is the great wonder of the Divine Nature Every thing in God is wonderful especially his pardoning Mercy It is no such great wonder in God that he stretcheth out the Heavens like a Curtain since he is Omnipotent that he formed the Earth or the Waters since he is strong that he distinguished Times adorned the Heavens with so many Stars decked the Earth with such variety of Plants and Herbs since he is Wise that he hath set Bounds to the Sea Governeth the Waters since he is Lord of all that he made Man a living Creature since he is the Fountain of Life but that he can be Merciful to Sinners infinitely Merciful when infinitely Just. There is a conflict in the Attributes about us but Mercy rejoyceth over Iudgment Iames 2. 13. That he is so Gracious and condescending when his first Covenant seemed to bind him to destroy us that he that hateth sin is so ready to forgive it pardoneth it so often and punisheth it so seldom 5. He is Communicative it is over all his Works Psal. 145. 9. Not a Creature but subsisteth by Gods Mercy he loveth Man and Beast Psal. 36. 6. and 1 Tim. 4. 10. He is the Saviour of all men especially of those that believe the whole Earth is full of his goodness Lord shew it to me also he heareth the cry of Ravens 2. To direct us how to sue for it in a broken hearted manner there are two Exreams Self-confidence and Desperation Self-confidence challengeth a Debt and Despair shutteth out hopes of Mercy a proud Pharisee pleads his Works Luke 18. 11. Kain saith Gen. 4. 13. My Punishment is greater then I can bear The middle between both is the penitent Publican Luke 18. 13. He stood afar off and would not lift up so much as his eyes to Heaven but smote on his Breast saying God be merciful to me a Sinner Go to him that which with men is the worst Plea with God is the best SERMON XLVIII PSALM CXIX Verse 42. So shall I have wherewith to answer him that Reproacheth me for I trust in thy Word IN the former Verse we saw the man of God begging for Deliverance or Temporal Salvation from the Mercies of God according to his Word Salvation belongeth to the Lord and his Mercy can pardon great sins and fetch us off from great extremities and that according to the Word of God he had boasted of this there is his Request here is his Argument from the use and fruit of his Deliverance he should have something to reply to the Scoffs and Mocks of wicked men who insulted over him in his Distress and Calamity he had spoken of great things or the Promise and now desireth the Promise to be made good that he might have an Answer ready against their Reproaches So shall I have wherewith to answer him that
Precepts and that is filial and sincere Obedience and so they are said to keep God's Precepts not they who have no Sin in them but they who study to be free from sin and desire to please God in all things David had many failings and some of them of an high nature yet he saith I have kept thy Precepts His purpose and endeavour was to please God in all things The Apostles had many failings they were weak in Faith Passionate full of Revenge calling for Fire from Heaven a great many failings we may find upon record against them yet Christ returneth this general acknowledgment Iohn 17. 16. They have kept thy Word God accepteth of our endeavours when our defects are repented of he pardoneth them Iames 5. 11. You have heard of the Patience of Iob and we have heard of his Impatience too his cursing the day of his birth and his bold Expostulation with God but God putteth his Finger upon the Scar and mentions that which is commendable This sincere Obedience is known by our endeavours after Perfection and our repentance for defects For let me tell you here that perfect Obedience is required under the Gospel the Rule is as strict as ever it was but the Covenant is not so strict The Rule is as strict as ever it was we are still bound to perpetual personal and perfect Obedience otherwise our defects were no Sins For where there is no Law there is no Transgression Rom. 4. 15. but the Covenant is not so strict This perfect Obedience is not so indispensably required under the Sanction and Penalty of the Old Covenant for the Gospel though it alloweth or approveth of no Sin yet it granteth a pardon of course to some Sins as they are retracted by a general Repentance As Sins of Infirmity such as are Sins of Ignorance which had we known we would not have committed and Sins of Incogitancy and sudden Surreption which may escape without observation of them and Sins of violent Temptation which by reason of some sudden assault sway our Passions against the right Rule such Sins as do not arise out of an evil purpose of the Mind but out of humane frailty they are consistent with an Interest in this Covenant which alloweth a means of recovery by Repentance which the Law doth not The Law for one offence once committed doth condemn a Man without leaving him any way or means of recovery But the Gospel saith I came to call sinners to repentance Matt. 13. 9. It accepteth Repentance and doth not cast men off for Sins of Infirmity Where there is a general purpose to please God and an hearty sorrow when we offend him this is the sincerity which the Gospel accepteth of In the Law compleat Innocence is required in the Gospel Repentance is allowed and so he is said to keep God's Statutes that doth not voluntarily and impenitently goe on in a course of known Sin 2. Let me now shew the good that cometh to us thereby David saith indefinitely this I had not telling us what good or priviledge it was onely in the general 't was some Benefit that accrued to him in this life He doth not say this I hope for but this I had And therefore I shall not speak of the full Reward in the Life to come In Heaven we come to receive the full Reward of Obedience But a close Walker that waiteth upon God in an humble and constant Obedience shall have sufficient encouragement even in this Life Not onely he shall be blessed but he is blessed he hath something in hand as well as in hope As David saith in this 119 Psalm not onely he shall be blessed but he is blessed As they that travelled towards Zion they met with a Well by the way Psal. 84. 6. Who passing through the valley of Baca make it a Well the rain also filleth the Pools In a dry and barren Wilderness thorough which they were to pass they were not left wholly comfortless but met with a Well or a Cistern that is they had some Comfort vouchsafed to them before they came to injoy God's Presence in Zion some Refreshments they had by the Way As Servants that beside their Wages have their Vailes so besides the recompence of Reward hereafter we have our present Comforts and Supports during our course of Service which are enough to counterballance all worldly Joies and the greatest Pleasures that men can expect in a way of Sin Let me instance in the benefits that Believers find by walking with God in a course of Obedience that every one can say This I had because I kept thy Precepts First Peace of Conscience a blessing not to be valued and this we have because we keep his Precepts Isa. 32. 17. The work of righteousness shall be peace and the effect of righteousness quietness and assurance for ever They shall be free from those unquiet thoughts wherewith others are haunted A wicked man his Soul is in a mutiny one Affection warreth against another and all against the Conscience and Conscience against all but in an heart framed to the Obedience of God's will there is peace Pax est tranquillitas Ordinis When every thing keeps its place there is peace when the Elements keep their place and the Confederacies of Nature are preserved then there is peace so when a man walketh in a holy course there is peace when the thoughts and affections are under rule and government there is a serenity and quiet in the Soul Now this is never brought to pass in the Soul but by Obedience and holy walking according to the Rule of the new Creature Gal. 6. 16. As many as walk according to this Rule peace and mercy shall be upon them as upon the whole Israel of God Such an accurate and orderly life is the onely way of obtaining this peace and harmonious accord in the Soul so Psal. 119. 165. Great peace have they that love thy Law and nothing shall offend them not onely peace but great peace a peace that passeth all understanding a peace better felt than expressed and this resulteth from Obedience or the government of our hearts and ways according to the will of God look as chearfulness and liveliness accompanieth perfect health or the tunable motion of the spirits in the Body so this serenity and quiet in the Soul the regular and orderly motion of our faculties there is a sweet Contentment of mind resulting from it The peace of God shall keep your hearts and minds through Iesus Christ. In a troublesome World we need to have our hearts and minds kept and guarded from the assaults of temptations and diffident vexing cares and fears and therefore 't is mightily necessary in those times to get the peace of God without which the Soul is upon the rack Oh this sweet peace and calm that is in our hearts in the midst of all tempests and tossings from without a man is provided and fortified against the apprehension of injuries troubles
Prayers should be mingled with a thankful sense and acknowledgment of his mercies Psal. 4. 6. In every thing let your requests and supplications be made known with thanksgiving Do not come onely in a complaining way Col. 4. 2. Continue in Prayer and watch in the same with Thanksgiving They are not holy requests unless we acknowledge what he hath done for us as well as desire him to do more Nothing more usual than to come in our necessities to seek help but we do not return when we have received help and relief to give thanks When our turn is served we neglect God Wants urge us more than Blessings our Interest swayeth us more than Duty As a dog swalloweth every bit that is cast to him and still looketh for more We swallow whatever the bounty of God casteth out to us without thanks and when we need again we would have more and though warm in Petitions yet cold rare unfrequent in gratulations It is not onely against Scripture but against Nature Ethnicks abhor the ungrateful that were still receiving but forgetting to give thanks It is against justice to seek help of God and when we have it to make no more mention of God than if we had it from our selves It is against Truth we make many promises in our affliction but forget all when well at ease 3. God either takes away or blasts the Mercies which we are not thankful for Sometimes he taketh them from us Hos. 2. 8 9. I will take away my Corn in the time thereof and my Wine in the season thereof and I will recover my Wool and Flax why She doth not know that I gave her Corn and Wine and Oyl and gave her Silver and Gold Where his kindness is not taken notice of nor his hand seen and acknowledged he will take his benefits to himself again We know not the value of Mercies so much by their worth as by their want 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A thing too near the eye cannot be seen God must set things at a distance to make us value them If he take them not away yet many times he blasts them as to their natural use Mal. 2. 2. And if you will not hear and if you will not lay it to heart to give glory to my name saith the Lord of Hâ—…sts I will even send a curse upon you and I will curse your blessings yea I have cursed them already because you do not lay it to heart The Creature is a deaf-nut when we come to crack it we have not the natural blessing as to health strength and chearfulness Acts 14. 17. or if Food yet not gladness of heart with it Or we have not the sanctified use it is not a mercy that leadeth us to God A thing is sanctified when it is à bono in bonum if it cometh from God and leadeth us to God 1 Cor. 3. 22 23. All things are yours whether Paul or Apollo or Cephas or the World or Life or Death or things present or things to come all are yours for you are Christs and Christ is Gods You have a covenant right an holy use 4. Bless him for favours received and you shall have more Thanksgiving is the kindly way of Petitioning and the more thankful for Mercies the more they are increased upon us Vapours drawn up from the Earth return in showrs to the Earth again The Sea poureth out its fulness into the Rivers and all Rivers return into the Sea from whence they came Psal. 67. 5 6. Let the People praise thee O God yea let all the People praise thee Then shall the Earth yield her increase and God even our own God shall bless us When Springs lye low we pour a little water into the Pump not to enrich the Fountain but to bring up more for our selves It is not onely true of outward increase but of Spiritual also Col. 2. 7. Be ye rooted in the Faith and abound therein with thanksgiving If we give thanks for so much Grace as we have already received it is the way to increase our store We thrive no more get no more victory over our corruptions because we do no more give thanks 5. When God's common Mercies are well observed or well improved it fits us for acts of more special kindness In the story of the Lepers Luke 17. 19. thy Faith hath made thee whole he met not onely with a bodily cure but a Soul cure Luke 16. 11. If therefore ye have not been faithful in the unrighteous Mammon who will commit to your trust the true riches When we suspect a vessel leaketh we try it with Water before we fill it with Wine You are upon your tryal be thankful for less God will give you more Means or Directions 1. Heighten all the Mercies you have by all the circumstances necessary to be considered by the nature and kind of them spiritual Eternal Blessings first the greatest Mercies deserve greatest acknowledgment Eph. 1. 3. Blessed be the God and Father of our Lord Iesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ Christs Spirit Pardon of sins Heaven the way of Salvation known accepted and the things of the World as subordinate helps Luke 10. 20. Notwithstanding in this rejoyce not that the Spirits are subject to you but rather rejoyce because your names are written in Heaven Then consider your sense in the want of Mercies what high thoughts had you then of them The Mercies are the same when you have them and when you want them onely your apprehensions are greater if affectionately begg'd they must be affectionately acknowledged else you are a Hypocrite either in the supplication or gratulation Consider the Person giving God so high and glorious A small remembrance from a great Prince no way obliged no way needing me to whom I can be no way profitable a small kindness melts us a gift of a few pounds a little parcel of land Do I court him and observe him There is less reason why God should abase himself to look upon us or concern himself in us Psal. 113. 6. He humbleth himself to behold the things that are in Heaven and in the Earth We have all things from him Consider the Person receiving so unworthy 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. 19. Who am I O Lord God and what is my house that thou hast brought me hitherto Consider the season in our greatest extremity is Gods opportunity Gen. 22. 14. In the mount of the Lord it shall be seen when the knife was at the throat of his Son 2 Cor. 1. 9 10. We had the sentence of death in our selves that we should not trust in our selves but in God which raised the dead who delivered us from so great a death and doth deliver in whom we trust that he will yet deliver us Consider the end and
want of those good things for which he comes and his unability to supply himself with any thing without God nay his ill deservings how just he might be denied of God and cursed by all manner of plagues how he hath forfeited all manner of blessings this must be at the bottom 2. The Sacrifices implied an eying of the Redeemer by vertue of whose oblation and intercession we are accepted with God for every one that came with his Sacrifice was to lay his hand upon the head of the Beast to put his sins there to shew Christ bore the iniquity of us all and in every Prayer we make there is this Evangelical Equity by vertue of the old Sacrifice remaining upon us that we should eye the Redeemer even Christ Jesus our Lord Who hath given himself for us an offering and a sacrifice to God for a sweet smelling savor Eph. 5. 2. He is the Expiatory Sacrifice and therefore in all our supplicatory or gratulatory offerings to God we must still look to him The word an offering relates to things destitute of life that were dedicated to God as Flour Oil Frankincense that which was signified thereby was accomplish'd in Christ And for the other word Sacrifice gave himself as an offering and sacrifice The Beasts whose blood was shed those things which had life in them were call'd a real Sacrifice offer'd to God to appease his justice Thus Christ Jesus was given as a Sacrifice to obtain all manner of blessings for us We should look upon God as an Allsufficient Fountain of grace and the Author of every good gift depending upon him for his goodness and bounty for Christ's sake 3. In Sacrifices there was implied a renewing of Covenant so the Lord saith Psal. 50. 5. Gather my Saints together that have made a covenant with me by sacrifice As they did dedicate the Beast offer'd to God so was the Worshipper to dedicate himself to God Now we must renew this dedication of our selves to the Lord's service all this was morally in the Sacrifices and is to be done every day in our future prayers with brokenness of heart eying our Redeemer casting our whole dependance upon him and in a sense of his love dedicating and devoting our selves to God Secondly For the other duty of Thanksgiving and Praise for mercies receiv'd Every point and passage of his undeserv'd favor to be own'd and praise thereof to be given to God and still to look on all done not for our sakes but for the sake of Christ Jesus You read under the Law Lev. 3. 3. when the thank-offering was brought to God it was to be laid upon the top of the burnt-offering First they were to bring the burnt-offering and offer that to God then to lay upon it the peace or thank-offering to shew that first we must be reconcil'd to God and by vertue of that all mercies descend and come down upon us and then upon this solemn occasion they were to give up themselves anew to the Lord. So the Apostle presseth this Rom. 12. 1. I beseech you Brethren by the mercies of God that ye present your bodies a living sacrifice holy acceptable unto God which is your reasonable service And this is one part of the offering of our lips namely when we come solemnly by vertue of every mercy receiv'd and promise obedience anew and afresh to God To apply this 1 Are you Priests 2 Do you offer Sacrifices of prayer and praise to God continually First Are you Priests unto God Are you Priests by separation Hath God call'd you out from amongst men Psal. 4. 3. The Lord hath set apart the man that is godly for himself Hath God call'd you off from sin to holiness from Self to Christ from the Creature to God For these are the three things wherein Conversion consists From the Creature to God as our last end from Self to Christ as the onely means to come to God and from sin to holiness as the onely way to get an interest in Christ. Are you call'd off from the common course of living wherein most men are involv'd that you may live and act for God Are you Priests by Unction Are you anointed by the Spirit as to gifts and graces and qualifi'd and made meet for this holy ministration unto God Christ hath purchas'd gifts in some measure for his people For as we were maim'd in Adam not only as to graces but also as to gifts so is our restitution by Christ that the plaister may be as broad as the sore We have necessary gifts given us by vertue of his Ascension whereby we may lay open our state and case to God Indeed all God's people have not a like measure of gifts and carnal men may come behind in no gift therefore have you the grace of prayer Zech. 12. 10. I will pour upon them the spirit of grace and supplication Have you a heart qualifi'd by grace made meet to converse with God The tendency and disposition of your souls that carrieth you to God Grace that seeks a vent and utterance in prayer and holy converses with God And are you Priests by Purgation Every Priest was to be washt in the great Laver Are you washt and purg'd from sin that you may serve God acceptably Mal. 3. 3. first they must be purifi'd then offer unto the Lord an offering in righteousness God will not take a gift out of a carnal man's hand and therefore you should look to this that you be purifi'd and purg'd Secondly Do you offer spiritual Sacrifices to God of Prayer and Praise 1. Prayer a duty very kindly to the Saints It is natural to them it is as it were the sphere of their activity the Spirit discovers himself to men in Prayer as soon as they are converted to God they will fall a praying and be dealing with God often in this kind therefore the children of God are described by this as a duty wherein they are most exercis'd Zeph. 3. 10. My Suppliants And Psal. 24. 6. This is a generation of them that seek thee To shew this is a vital act a usual and constant expressing of the new nature that is put into them surely they that love God will be always seeking him and a broken heart sensible of its condition can never want an Errand to the Throne of Grace You are to offer Sacrifices as they did under the Law now under the Law there was a daily Sacrifice every morning they were to offer a Lamb without spot Num. 28. 3. to shew that every morning they should come and sue out their pardon by Christ and every evening to look to the Messiah the Lamb of God that takes away the sins of the World that was the intent of the Type Now I reason thus certainly we have as much need as they we are sinners as well as that people which liv'd under that dispensation therefore every morning we must look to the Lamb of God Nay we have more reason for
his Justice is the same that ever it was and his power the same and therefore in all his dispensations he is one that is ever like himself is as ready to take vengeance of the insolencies of men now as before and keepeth a proportion in his proceedings he is of one mind and who can turn him 2. Because of the suitableness between Judgment and sin They trample all that is holy and sacred under their feet therefore God treadeth them under foot they despise God therefore are despised 1 Sam. 2. 30. they trample upon the Grace of God in Christ therefore are said Heb. 10. 29. to tread the bloud of the Covenant under foot they trample upon the Law of God Amos. 2. 4. I will not turn away the punishment thereof because they have despised my Law they trample upon all godly admonitions and reproofs Mat. 7. 6. Cast not your pearls before Swine lest they trample them under their feet and turn again and rent you and they trample the servants of God under foot and make his Saints bow down for them to go over Isai. 51. 23. and therefore are they themselves trodden under foot They despise God and therefore he despiseth them and poureth contempt upon them and the more they esteem themselves of the less reckoning are they with God 3. For the undeceiving the world who usually look to sensible things While their ways are prosperous we make another manner of Judgment upon them than we do when they are under contempt and disgrace Mal. 3. 15. We call the proud happy yea they that work wickedness are set up and they that tempt God are even delivered We dote too much upon outward things insomuch that things wicked if prosperous seem good and holy Our affections bribe our judgments and those things that we would otherwise loath have a fair gloss and varnish put upon them 'T is a mighty temptation even to good men and they begin to have other thoughts of things when to appearance they are befriended by Gods Providence and succeed beyond expectation Therefore God will tread them down 4. To undeceive Sinners themselves that are hardened by their own prosperity and success and make Gods Providence and forbearing punishment to be an approbation of their actions against his Law So Psal. 50. 21. These things hast thou done and I kept silence thou thoughtest I was altogether such an one as thy self but I will reprove thee God may for a long time endure very horrible provocationss without any act or mark of vengeance till sinners flatter themselves that the things they do are pleasing to God but they shall find they have erred when they read their sins in their punishment Mal. 2. 9. Therefore have I also made you contemptible and base before all the people according as ye have not kept my ways but have been partial in the Law The great God aims at the repentance of men both in his forbearance and his punishment In his forbearance Rom. 2. 4. Not knowing that the forbearance of God leadeth to repentance He is pleased to suffer them that offend him grievously to taste the goodness of his Providence and have their turn in this worlds felicity to see if that will better them if not then he poureth contempt and shame upon them that by his frowns he may further their Conviction When prosperity is a temptation God will change the dispensation and instead of general favour and respect they meet with shame and disestimation and disgrace This is the punishment of those that are partial in his Law It is true this is not to be taken singly without the foregoing provocation It was the lot of Christ and his Prophets and Apostles to be disrespected in a wicked world and such a tryal may befal his faithful messengers Yet when this is the fruit of foregoing unfaithfulness and men that had nothing to commend them to the world but their height and grandeur that only had a testimony in mens carnal affections because of their greatness and not a testimony in mens consciences because of their purity and holiness and good fruits as good men have been in the consciences of those that hate them it is to them a Judgment But however when those that in the main are faithful are by a righteous Providence exposed to ignominy and contempt they ought the more to search their Wayes and to see whether they have been throughout with God in the Conscience of their Duty to him and whether some neglect and partiality of theirs hath not brought this Judgment upon them 5. To give a check to the insolency of men who abuse their power and think they may do what they please when they have no hindrance and rub in the way Mic. 2. 1. They do evil because it is in the power of their hands Restraints of Conscience prevail not with many but only restraints of Providence 'T is no thanks to them if they are not worse than they are it is not because they want will but because they want power Therefore God cuts them short and treads them down like mire Use 1. A warning to them that are in prosperity that they do not carry it proudly against God his ways and people God hath unhorsed many that have held their heads very high therefore let none presume to do evil because they are high and exalted There is a foolish and mad confidence which wicked men have in their prosperity as if they were above the reach of Providence and therefore abuse their greatness to contempt and oppression When men are up they know nothing moderate Former Judgments upon the proud and disobedient that contemn God his people and ways should a little check them God that hath scattered the proud in the imagination of their hearts Luke 1. 51. can do it again and will when men will not take warning As Nazianzen when his heart was like to be corrupted and grow wanton with ease and prosperity I thought saith he of reading the Lamentations of Ieremiah and of the doleful condition of the Church in former times This means he took to reduce himself to a holy sobriety This is the thing God aimed at in the Ceremonial Law In the Thank-offerings Levened Bread was required which was allowed in no other Sacrifice thereby shewing We should not so surfeit and run riot with our mercies as to forget the bitterness of former afflictions together with the causes of them Use 2. Not to be dismayed at the prosperity of the wicked so as to be troubled either about your own persons or about the cause of God or to cry up a confederacy with them that erre from Gods Statutes when uppermost Wicked men are here supposed to be in power height and pride of Spirit but God treadeth them down And to be full of craft and subtilty but their deceit is falshood that is for all their might and subtilty they are not able to resist God David was shaken with this
Providence This tenderness as it is wrought in them by Grace at the first so 't is encreased by their acquaintance with God and experiences of his love Familiarity with men breedeth contempt familiarity with God not so None are moved with reverence to the Lord more than they that know him best and are most familiar with him None rejoyce more than they when they find God is pleased and giveth out demonstrations of Grace to the world None fear more than they when God is angry Psal. 90. 11. Who knoweth the power of thine anger According to thy fear so is thy wrath The world think not of Gods anger till they feel the terrible effects of it but Gods Children that have a deep awe of God and observe him in all his motions have the greatest apprehensions of his displeasure Secondly It is the property of Gods Children when they look to any thing without them still to draw home the Providence and consider their own Case and to edifie themselves by that they see in others whether it be good or evil Electorum Corda semper ad se sollicitè videant saith Gregory When Uzzah was stricken How shall I bring the Ark of God home to me saith David 1 Chron. 13. 12. Will not God be as severe to me if I behave my self unreverently He observed how failing about holy things did much incense Gods wrath Gal. 6. 13. Ye which are spiritual restore such a one with meekness considering thy self lest thou also be tempted They that rigidly and uncharitably censure others are usually greatest strangers to their own hearts but a man that draweth all things home knoweth that if God should let loose temptations upon him he may be as bad as others A man that usually reflects upon himself will be afraid and will not reflect on the Judgments executed on others but tremble Nunquid ego tali c. was a good Question in a Heathen If God should visit my transgressions I have broken his Laws and deserve as great a punishment A spirit of application is a great advantage Our Lord telleth others Luke 13. 5. Ye shall likewise perish without repentance David was afraid lest he should be cast away with the dross because they love not Gods testimonies therefore he would not only love his testimonies but also fear his judgments Carnal men forget themselves when they are so bitter against others Thirdly The usefulness of this fear sheweth it is their duty 'T is very necessary 1. To stir up watchfulness and care for our own safety that we may not fall into like offences or do any thing that is displeasing to God lest we fall into his vengeance We are bidden to work out our salvation with fear and trembling Phil. 2. 12. We have to do with a just and holy God who is tender of his Laws Now this fear should be more active and lively when we see his Judgments executed for then God is ready at hand with a Whip to awaken us and to shew us he will not be dallied with and that danger attendeth us when we begin to straggle out of our Duty He that breaketh through an Hedge a Serpent shall bite him Fear is the great restraint of sin as the fear of man keepeth the Beasts from hurting him Gen. 9. 2. 't is their bridle The fear of you shall be upon the Beasts of the field So fear of God helps to keep from offending him or breaking his Laws 2. To humble us when we see that sin shall not escape unpunished Alas If God should enter into judgment with us who could stand Psal. 143. 2. Non dicit cum hostibus tuis sed cum servo tuo He doth not say if thou shouldest enter into judgment with thine enemy but with thy servant God is a just Judg and therefore when we see judgments executed upon others we may be afraid of his righteousness Every humble heart is conscious to himself of grievous offences and if God when he cometh to purge out dross should be severe with us what miserable wretched Creatures should we be This striketh an holy fear into our hearts and so helps us to humble our selves in his presence 3. To make us thankful for our mercies and gracious escape 'T is fear that maketh us taste the sweetness of the promise of free pardon when we see from what miseries we are delivered by the mercy of God when the Israelites had seen the Egyptians drowned in the water they saw they had cause to triumph in the God of their salvation Exod. 15. 1 2. The consideration of our defects is in part represented to us in the bitter experience of others there we may see what dangers we are liable unto were it not for his preventing Grace that we are not condemned with the world and left to perishin our sins 4. To quicken and sharpen our prayers God knoweth how to take vengeance on all iniquity even in his dearest servants Ioel 2. 17. Spare thy people O Lord and give not thine heritage to reproach Sparing is an act of Gods mercy withdrawing and moderating deserved Judgments Now the more our fear is encreased the more earnest and importunate will we be to keep off or get the Judgment removed Use. Is reproof of the greatest part of the world that pass by Gods Judgments and take no notice of them so as to fear and return to him Not his judgments upon others when the Arrows of God fly round about us we should fear for our selves and when wrath is making inquisition for sinners be the more earnest to be found in Christ. But a sensless stupidity possesseth most men they mind none of these things The Gibeonites were more wise and cautious Iosh. 9. 3 4. when they saw the Cities of Iericho and Ai destroyed and their inhabitants cut off by the sword they did not expect the coming of Ioshua but sent messengers to him and by a Wile struck up a Covenant with him before he came any further Or as that Captain when two before him with their fifties were destroyed by fire he fell upon his knees before the Prophet 2 Kings 1. 13 14. saying O Man of God let my life and the life of these fifty thy servants be precious in thy sight Behold there came fire down from Heaven and burnt up the two Captains of the former fifties with their fifties therefore let my life be precious in thy sight But Oh our blindness and stupidness though others fall under the Judgment of God we are as immoveable as rocks and do not fall down before the Lord to deprecate his anger Certainly if we had a due sense of our condition we are as worthy as they 't is by the mercy of God that yet we stand Therefore we should fear with an holy fear that we may bridle the flesh humble our selves before the Lord be thankful for our safety and be earnest in prayer this we should do when we see any others in
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
est Debitor saith Aquinas quia non est ad alia ordinatus reddit Debita nulla debet His Covenant doth inferr a Debt of Favour not of Justice We may challenge him upon his promise Psal. 119. 49. Remember the word unto thy servant upon which thou hast caused me to hope But God doth it not with respect to our work but his own promise In Covenants of Justice between man and man there is a proportion and correspondence between the Conditions on the one part and the other In the Covenant between God and us is a Deed of favour containing large Grants of Priviledges and noble Conditions upon terms and restipulations which had no proportion to the favours granted As if some Prince or Person of Honour should out of pure love to a poor mean Virgin that hath no Portion covenant to give her a rich Dowry and Joynture suitable to his own degree so doth God with us in the Covenant of Grace Ezek. 16. 8. Now when I passed by thee and looked on thee behold thy time was a time of love and I spread my skirt over thee and covered thy nakedness yea I sware unto thee and entred into a Covenant with thee saith the Lord God and thou becamest mine Jer. 31. 3. The Lord hath appeared of old unto thee saying Yea I have loved thee with 〈◊〉 everlasting love therefore with loving kindness have I drawn thee Indeed in the Covenant of Works Justice hath a greater predominant influence than Grace though in exact Justice God is not bound to remunerate us there neither Seventhly The Conditions in both Covenants were suitable to the ends and scope appointed In the first Covenant God would shew forth Justice in rewarding mans works and his own obedience Now what more suitable condition than works without the least indulgence in case of failing Gal. 3. 10. Cursed is every one that continueth not in all things which are written in the book of the Law to do them And what more suitable to shew forth Grace than the condition of Faith required by the Covenant of Grace Rom. 4. 16. Therefore it was of faith that it might be of Grace to the end the promise might be sure to all the seed not to that only which is of the Law but to that also which is of the faith of Abraham who is the father of us all So he would make it full of comfort to the Creature and honour to his Justice 2. The differences between these two Covenants First They differ in the ends both as to man and God First As to man The end of the first Covenant was to preserve and continue man in that happiness wherein it found him and in which he was created but the Covenant of Grace was for the reparation and restitution of mankind to that happiness which he had lost and from which he had fallen The Law saith to man in his best his pure and perfect estate Continue in it it speaketh to the innocent That they may continue in their original happiness The Gospel saith Be ye reconciled and renewed 2 Cor. 5. 20. Now then we are Ambassadors for Christ as though God did beseech you by us we pray you in Christs stead Be ye reconciled to God for it speaketh to the fallen and miserable it is a restitution of what was lost and redeeming us from misery and sin The one was made with man in statu instituto as he came out of Gods hand in his primitive integrity when he was a lively resemblance of God and his abilities for obedience not yet broken The other Covenant was made with him in statu destituto when at the worst sinful and wretched in his fallen estate disabled for obedience to God Rom. 8. 3. For what the Law could not do in that it was weak through the Flesh God sending his own Son in the likeness of sinful Flesh and for sin condemned sin in the Flesh. In the one there was perfect amity between the Confederates God and Adam and this Covenant was made for the continuance and standing thereof but there was enmity and distance between the Parties when the New Covenant was set afoot and this was to be taken away and the breach made up and therefore it is called a Covenant of Peace Isai. 54. 10. For the mountains shall depart and the hills shall be removed but my kindness shall not depart from thee neither shall the Covenant of my peace be removed saith the Lord that hath mercy on thee Secondly As to God In the one God is considered as a gracious and merciful Redeemer who being displeased with them for the breach of the first Covenant did enter into a new Covenant to shew the riches of his Grace and mercy Eph. 1. 6. Unto the praise of the glory of his grace wherein he hath made us accepted in the beloved Man fallen was not a suitable object of Gods love as man in innocency he was then lovely and an alluring object because of the beauty God had put upon him but now he was loathsome like an Infant in his blood and filthiness Ezek. 16. 6 7 8. When I passed by thee and saw thee polluted in thine own blood I said unto thee when thou wast in thy blood Live yea I said unto thee when thou wast in thy blood Live I have caused thee to multiply as the bud of the field and thou hast encreased and waxed great and thou art come to excellent ornaments thy breasts are fashioned and thy hair is grown whereas thou wert naked and bare Now when I passed by thee and looked upon thee behold thy time was the time of love and I spread my skirt over thee and covered thy nakedness yea I sware unto thee and entred into a Covenant with thee and thou becamest mine saith the Lord. Therefore God had a different end as to himself The Glory of his creating bounty was the end in the old Covenant the Glory of his redeeming Grace and pardoning mercy was the end in the new Covenant shewed in the recovery of lost sinners In the one he intended the advancement of those Attributes that were known to man by the law and light of Nature as Wisdom Power Goodness Bounty and Justice Psal. 8. 9. O Lord our Lord how excellent is thy name in all the earth The end of the Covenant of Grace was to set forth redeeming mercy Rom. 5. 22. That as sin hath reigned unto death even so might Grace reign through righteousness unto eternal life through Iesus Christ our Lord. If the Creature had never been in misery mercy had never been known and Grace had not been so glorious as in giving Christ. All the natural Attributes of God receive a new lustre in Christ. 2. They differ in their nature The Covenant of Works stood more by Commands and less by Promises but the Covenant of Grace standeth more by Promises and less by Commands therefore called the Promise Gal. 3. 18. For if the inheritance be
to an earnest attendance upon God and all probabilities spent we have no help but what Heaven and a promise can afford and upon these terms continue our importunity Luke 18. 7 18. 'T is a long time e're men will lay it to heart to see his hand and seek to him for relief 3. When you have prayed then wait 'T is a good sign when we are enlarged in prayer and encouraged to wait Enlarged to pray for when God hath a mind to work he sets the spirit of prayer awork God will not pour out his spirit in vain the spirit knoweth the deep things of God Psal. 50. 15. Call upon me in a time of trouble and I will deliver thee So when we are encouraged to wait how can our prayers be heard when we regard them not our selves and expect an issue How should God hear when we pray out of course and do not think our prayers worth the regarding Psal. 85. 8. I will hearken what God the Lord will speak c. Psal. 40. 1. I waited patiently for the Lord he enclined unto me and heard my Cry Hab. 2. 1. I will watch to see what he will say Look for an Answer God doth not usually disappoint a waiting people II. When God delivereth us from the oppression of man we should be quickened and encouraged in his service Reasons 1. Because every mercy inferreth an answerable Duty 2 Chron. 32. 25. But Hezekiah rendred not according to the benefit done unto him There must be rendring according to receiving 2. This is the fittest return partly because 't is real not verbal The Lord cares not for words he knows the secret spring of the heart Isai. 38. 9. and see Psal. 50. 23. 'T is good to be speaking good of Gods name This is one way of glorifying but ordering the Conversation aright is that which is most pleasing to him And partly too because our Cloggs of fear and sorrow and other impediments are taken away Psal. 119. 32. I will run the ways of thy Commandments when thou shalt enlarge my heart This was Gods end to deliver us out of the hands of our enemies that we may serve him without fear Luke 1. 74 75. Those Wretches that said Ier. 7. 10. We are delivered to do all these abominations to return to the practices of their vile courses afresh did pervert Gods end in their deliverance What use shall we make of such a Point in our deep sorrows Answ. First We are not altogether without this benefit 2 Chron. 7. 12. The Lord said I have heard thy prayer Many times God maketh his love conspicuous to his people in a low condition they are oppressed sore but not grinded to powder 't is a blessing we are not quite destroyed Exod. 1. 12. The Israelites the more they were afflicted the more they multiplied and the Egyptians were grieved for the Children of Israel that they were not extinguished God dealeth with us as then he did with them 2 Sam. 12. 7. 〈◊〉 I will grant them some deliverance Secondly We are now under the sad effects of our former unthankfulness and by â—…membring our duty we may see our sin Hos. 4. 3 4. Ingratitude and walking unanswerably to received mercy is the great and crying sin of Gods people therefore we should humble our selves that we did so little good in former times of liberty that God had so little glory and service from us Now God by his present Providence sheweth us the difference Deut. 28. 47 48. Because thou servest not the Lord thy God with joyfulness and with gladness of heart for the abundance of all things therefore thou shalt serve thine enemies c. 2 Chron. 12. 8. Nevertheless they shall be his servants that they may know my service and the service of the Kingdoms of the Countries First we must be humbled for the abuse of former mercies before we seek new Thirdly That we may know what to have in our eye when we are asking for mercies The end is first in intention though last in execution Do not pray to serve thy lusts more freely nor think how to execute revenge be quits with those that hate us nor how we shall be provided for but what glory and service we may bring to God Psal. 75. 2. When I shall receive the Congregation I will judge uprightly These mercies must not be abused to licentiousness or to nourish our selves in sin or stupid security but in duty and service Fourthly It teacheth us how to make our promises and oblige our selves to God When you come to promise duty and obedience to God be sure to be sincere and holy make due provision that it may be so by mortifying the roots of such Distempers as will betray us When a people in a low condition have a real inclination to praise and glorifie God by their mercies as soon as they shall receive them 't is an Argument God will hear and grant III. But when we are praying for deliverance we should interpose promises of obedience as David doth here Deliver me from the oppression of man so will I keep thy precepts 1. To shew there is the ratio dati accepti to shew the law of giving and receiving is natural to us 't is an ingraffed principle in mens minds When we think of Gods giving we should think of returning something An intercourse between God and us is maintained by mercies and duties not that God needeth or that we can oblige him but this qualifieth us Intercourse is lost when we would receive all and return nothing 2. A solemn promise is necessary to excite and quicken our dulness or a Bond upon us or a Bridle to our inconstancy We cannot unbind our selves again from our strict obligation to obedience Use. Well then let us make good the vows of our distress they must be payed or else God is mocked Eccl. 5. 4. When thou vowest a vow unto God deferr not to pay it for he hath no pleasure in fools Pay that which thou hast vowed Job 22. 27. Thou shalt make thy prayer unto him and he shall hear thee and thou shalt pay thy vows SERMON CL. PSAL. CXIX VER 135. Make thy face to shine upon thy Servant and teach me thy Statutes THis Verse is wholly precatory Most of the Verses of this Psalm have a Prayer with an Argument but here both the Branches are petitory Observe in the words 1. The blessings prayed for 2. The order of these Petitions 3. The connexion that is between them 1. The blessings he prayeth for are two First For Gods favour and secondly For his direction in Gods ways spiritual consolation and encrease of sanctification David could not live out of Gods favour nor without his direction therefore he prays heartily for both 2. The order of these Petitions First Make thy face to shine and then Teach me thy Statutes Gods favour is the fountain of all goodness to his Children and Servants and until we have that we can have
But Justification is but a relative It rendreth us amiable in the eyes of God God hateth sin more than misery Sin is against Gods very nature God can inflict punishmeâ—…t but he cannot infuse sin Gods interest and honour is to be preferred before our comfort and personal benefit In sanctification besides our personal benefit which is the perfection of our natures Gods honour and interest is concerned in our subjection to him Justification is a pledge but Sanctification is not only a pledge but a beginning 't is removens prohibens We love him for pardoning but he delighteth in holiness he delighteth in us rather as sanctified than pardoned We love much because much is forgiven Luke 7. 47. But God delighteth in the pure and upright Prov. 11. 20. Such as are upright in their way are his delight Use. 1. For reproof of three sorts First Of those that would have ease and comfort but care not for duty would have the love of God to pacifie their Consciences but never mind this to have their hearts directed in Gods ways Hos. 10. 11. Ephraim is as an Heifer that is taught that would tread out the Corn but not break the Clodds It yielded food Deut. 25. 4. They would be feasted with priviledges yet abhor service when they prize comfort To these we may argue not only ab incongruo how disingenuous it is to separate duty and comfort to be so ready to expect all from God and so unwilling to do any thing for him 'T is contrary to the disposition of Gods Children Tit. 2. 11 12. and Rom. 12. 1. But ab impossibili Will God ever delight in you till you be conformed to his Image Christ came not to make a change in God but in us not to make God less holy but us more holy 'T is not agreeable to the reasonable nature to conceive that God should be indifferent to good and bad or a friend to those that break his Laws Would you think well of that Magistrate that should let men rob and steal and beat their Fellow-Subjects and not only connive at them but receive them into his bosome You that have but a drop of the Divine Nature cannot delight in the company of Sinners 2 Pet. 2. 8. Secondly Those that would have the favour of God but expect it should be shewed to them in temporal things Alas these things are promiscuously dispensed to all Can be no evidence of his special love God is behind-hand with none of his Creatures Eccl. 9. 1 2. sometimes evil things to good men and good things to evil men Iosiah dyed in wars as well as Ahab Is Abraham rich so is Nabal Is Ioseph honoured by Pharaoh so is Doeg by Saul Hath Demetrius a good report of all men 3 Iohn 12. so have false Teachers Luke 6. 26. Hath Caleb health and strength Iosh. 14. 11. so have wicked ones No bands in their death Psal. 73. 4. Their strength is firm Was Moses beautiful Acts 7. 20. so was Absolom 2 Sam. 14. 25. Did God give learning and wisdom to Moses and Daniel c. Dan. 1. 17. so to the Egyptians Acts. 7. 22. Long life to Ishmael Gen. 25. 17. as well as to Isaac Gen. 35. 20. Thirdly The Children of God that murmure and repine at their sufferings when others ignorant of the mind of God and the strictness of his ways fare better Psal. 17. 14. 'T is often seen That he that encreaseth knowledg encreaseth sorrow Eccl. 1. 18. Drones and Sots have their ampler revenues but we should not be thereby discouraged 'T is their portion Prov. 3. 31 32. Envy thou not the Oppressor and chuse none of his ways for the froward are an abomination unto the Lord and his secret is with the righteous They are hateful to God while they flourish 'T is a greater evidence of Gods favour and friendship to understand his counsel in the Word and to be acquainted with the mysteries of godliness than to enjoy all the power and greatness in the world the knowledg of a despised hated truth than to flourish in opposition against the ways of God through ignorance obstinacy and prejudice Use 2. Is direction to us 1. For strict walking If we would have a comfortable sense of Gods love we must resolve upon a strict course of holy walking Gal. 6. 16. And as many as walk according to this rule peace be on them and mercy upon the Israel of God and Psal. 85. 8. and Ephes. 4. 30. 2. If we would walk strictly we must go to God for continual direction Psal. 86. 11. Teach me thy way O Lord I will walk in thy truth unite my heart to fear thy name Psal. 143. 10. Teach me to do thy will for thou art my God thy spirit is good lead me into the land of uprightness Especially when blinded with interest or apt to be carried away with temptations 3. Gods teaching is not only directive but perswasive it prevents sin Psal. 119. 133. quickens to Duty Psal. 119. 33 34 35. Teach and keep and make me to go for that 's the difference between literal instruction which we have from man and spiritual instruction which we have from God Gods teaching is drawing â—…ohn 6. 44. 45. SERMON CLI PSAL. CXIX VER 136. Rivers of water run down mine eyes because they keep not thy Law MOST of the Sentences of this Psalm are independent and do not easily fall under the rules of method so that we need not take pains in clearing up the Context the Verse needs it not the time permits it not only you may observe this That often in this Psalm David had expressed his great joy and now he maketh mention of his exceeding grief There is a time to rejoyce and a time to mourn as times vary so do duties We have affections for every condition Indeed in this Valley of tears mourning is seldome out of season either with respect to sin or misery for our selves or others David that did sometimes mourn for his own sins and watered his Couch with tears Psal. 6. 6. He took also his time to mourn and bewail other mens sins Rivers of tears run down mine eyes because they keep not thy Law In the Words observe David's grief is set out by 1. Constancy and greatness of it Rivers of tears run down mine eyes 2. The goodness of the cause or reason of it Because they keep not thy Law Rivers of tears He compares his tears to a Stream and River always running The same expression is used Lam. 2. 18. Let tears run down like a River day and night let not the apples of thine eyes cease When affections are vehemently exercised the Scripture is wont to use such kind of expressions The will of a godly man is above his performance it is wont to do much more than the body can furnish him with abilities to express He had such a large affection that he could weep Rivers Because they Some referr it to eyes the
work a great change in us A Christian should and in some measure doth carry an equal mind in all Conditions and keep the same pace whither he goeth up-hill or down-hill and have his heart fixed in God whatever falleth out Psal. 112. 7. He shall not be afraid of evil tydings his heart is fixed trusting in the Lord. But alas we are much discomposed oftentimes especially at the first onset by our outward estate when under great Afflictions it puts a damp upon our spirits and we cannot serve God so chearfully Levit. 10. 19. And Aaron said unto Moses Behold this day have they offered their sin-offering and their burnt-offering before the Lord and such things have befallen me and if I had eaten the sin-offering to day should it have been accepted in the sight of the Lord. So Hezekiah it is said of him 2 Chron. 32. 25. When Hezekiah was sick unto death and he prayed unto the Lord and he gave him a sign that Hezekiah rendred not again according to the benefit done unto him for his heart was lifted up We are too apt to be dejected and cast down with worldly Troubles or exalted and puffed up with worldly Comforts and both bring on deadness upon the Heart both worldly sorrow and carnal complacency It is not requisite that a Child of God should be without all sense of his condition and it cannot be supposed that this sense should always be kept within bounds and under the Coercion and Government of Grace considering our weakness and therefore a Christian receiveth some Taint from the changes he passes thorow as the water doth from the soil through which it runneth He is sometimes in Credit sometimes in Disgrace sometime Rich sometimes Poor sometimes sick and in Pain at other times in Health and firm Constitution of Body Now though it argueth small strength to faint in ordinary Afflictions Prov. 24. 10. and a light spirit to be puffed up like a bubble with every slight blast yet when Troubles are heavy and pressing Gods best servants have been ready to dye and faint and in a full estate it is hard to keep down carnal rejoycing By both the freedom of following Gods service chearfully may often be interrupted 4 Because we sin away our life and strength and by our careless walking contract deadness and hardness of Heart The Mind like the Eye is soon offended and out of Temper we forfeit the quickning influences of his Spirit upon which the activity of Grace dependeth To correct our sinful rashness and to teach us more Watchfulness and Caution God withdraweth Phil. 2. 12 13. Be the sin a sin of Commission especially if grievous and hainous as David found a shrewd abatement of Life and Vigor after his foul sin Psal. 51. 11 12. Or a sin of Omission when we neglect God or serve him slightly if we give way to deadness Isa. 64. 6. rest in the work wrought and are more willing to get a Duty over than to perform it with any Life and Vigor God suspends his quickning If you do not mind the work why should God quicken you in it 3. Reason Is taken from the Nature of Gods Dispensation They do often and earnestly ask quickning because God giveth out by degrees and would keep us in constant dependance In him we live move 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have our being Act. 17. 28. both as Creatures and new Creatures There is a constant Concurrence of his motions and influences by their beings and operations God will indear his Grace to us by bringing us daily under new debt and therefore he doth not give us all our stock and portion in our hands lest we neglect him as the Prodigal did his Father By multiplyed and renewed Acts of Grace he doth more commend his love to us every day he must quicken us and in every Duty If so much Rain fell in a day as would suffice the Earth for seven years the Commerce between the Air and the Earth would cease Or if a man could eat so much at one meal as to go in the strength of it all his Life there would be no ground to pray for daily bread therefore God doth dispence his Assistances so as you must still wait upon him and be calling to him He keepeth Grace in his own hand that he may often hear from us Doctrine II. The main Argument which Gods Children have to plead in Prayer is his own favour and loving-kindness I shall shew I. That this is a Modest Humble and Pious Argument II. This is a Comfortable and Incouraging Argument I. 'T is a Modest Argument and 't were good if we could learn this modesty of David He was one much in Prayer diligent in keeping Gods Statutes abundant in all Acts of Devotion spent nights in Meditation and yet after all this placeth all his hopes in the Mercy and Loving-kindness of God and desireth onely to be heard according to mercy But in us there is a secret carnal notion of God as if he were our Debtor if we act for him or suffer any thing for him we carry it as if God were obliged to us Isa. 58. Wherefore have we fasted c. We cannot be at a Fast give a little Alms or make a Prayer but we think we have merited much at Gods hands Oh this is against all reason Alas what profit can we be to God Iob 35. 6 7 8. God is above the injuries and benefits of the Creature what miss had he of Angels and Men in those innumerable Ages of duration that went before any Created Being And as it is against Reason so it is against all the declarations God hath made of himself to us Ezek. 36. 32. Not for your sakes do I this saith the Lord of Hosts Be ashamed and confounded for your own wayes So Tit. 3. 4 5 6. But after that the kindness and love of God our saviour towards man appeared not by works of Righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost which he shed on us abundantly through Iesus Christ our saviour In short no worth in us or Righteousness of ours is that Merit and Righteousness by vertue of which we are accepted with God Our Works and Righteousness are not that Condition by which we receive and apply this Merit that 's Faith No Works or Merit are a motive or the first inducing Cause to move God to give us that Faith but all is from his Loving-kindness and readiness to do good to the Creatures Again 'T is contrary to the practice of the Saints and Children of God who though never so Holy and never so good yet still they plead Mercy and this by direction from him who knoweth what plea is fittest for Creatures to use to God Luk. 17. 10. As it is not the merit of one part of the Earth that it lyeth nearer the Sun than another onely the Creator would
answerable to your hope 1 Thes. 2. 12. On the other side Hope study Promises Rom. 15. 4. The God of hope fill you with joy in believing he is not only the Object but the Author of it SERMON CLXXXII PSALM CXIX VER 167. My soul hath kept thy Testimonies and I love them exceedingly THE Man of God goeth on in his plea in the former verse he had spoken of the influence of his hope upon obedience Now of the influence of his Love and so more expresly and directly maketh out this Qualification or Title to the Promise mentioned verse 165. Before we go on let me Answer a Question or two First How can a gracious Heart speak so much of it self and insist so much upon the plea of Obedience Is not this contrary to our Saviours Doctrine who in the Parable of the Pharisee and Publican that went up to pray Luk. 18. Teach us to make use of the plea of Mercy not of Works 1. I Answer As to that part of the scruple which concerneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that cannot be imagined to be faulty in David who was a Prophet and therefore to instruct the World propoundeth his own instance and setteth forth himself as a pattern of obtaining comfort in the way of Godliness 2. As to the plea of works they may be produced by way of Evidence not by way of Merit as they prove our interest in the Promises not as the ground of self-confidence The Pharisee he came not to beg an Alms but to receive a debt and therefore went away without any mark and testimony of the Divine favour and approbation But Holy Men plead this to God as expecting Mercy and Favour at his hands not in regard of any merit in themselves or of reward deservedly for the same done to them for they acknowledge all that they do or can do to be but duty and due debt But in regard of his Gracious Promise freely made unto them in an humble and modest manner they dare appeal to God himself for the sincerity and integrity of their hearts for their serious care and sedulous endeavours to please him and approve themselves to him Secondly But why is this plea reiterated for three verses together Answer Too much care cannot be used in making out an interest in so sweet a Promise and teacheth us this Iesson that we had need examine again and again before we can put in our claim Jesus Christ puts Peter to the question thrice Iohn 21. 15 16 17. Peter lovest thou me So here 't was Davids plea thrice repeated for the more assurance I have done thy Commandments my soul hath kept thy Testimonies and again I have kept thy Commandments and thy Precepts after a believer hath found marks of saving grace in himself it is Wisdom for him to examine them over and over again that he may be sure they are in him in Deed and in Truth the heart is deceitful our self-love is great our infirmities many and our graces so weak that we should not easily trust the search Truly such an holy Jealousie doth well become the best of Gods Children and doth only weaken the security of the Flesh not their rejoycing in the Lord. In the Words you have the Testimony of Davids Conscience concerning the sincerity of his Heart evidenced by two Notes I. The Sincerity of his Obedience my soul hath kept my Testimonies II. His exceeding love to the Word I Love them exceedingly or if you will by the manner of his Obedience and the principle of it I. The Spirituality of his Obedience my soul hath kept thy Testimonies mark the notion by which the act of Duty is expressed is varied in the former verse it 's I have done thy Commandments here it is I have kept thy Testimonies done more exexpressely noteth his sedulity and deligence kept his Constancy and diligence perseverance notwithstanding Temptations to the contrary And how kept them Saith he my soul hath kept them not with outward observance only but with inward and hearty respect My Soul that is my self a part for the whole and the better part I with my soul and so it sheweth his sincerity 't is an usual expression among the Hebrews when they would express their vehement affection to any thing to say they do it with their souls as Psal. 103. 1. Bless the Lord O my Soul and Luke 1. 45. My soul doth magnifie the Lord. As on the contrary vehemency of hatred Isa. 1. 14. Your New Moons and appointed Feasts my soul hateth that is I hate them with my heart The note is Doctrine God must be served with our Souls as well as our Bodies David saith My soul hath kept thy Testimonies 1. Because he hath a right to both as he made both and therefore hath required that both should serve him he that organized the body and framed it out of the dust of the ground did also breath into us the breath of Life and framed the spirit of man within him therefore since God may challenge all 't is fit he should have the best my son give me thy heart Prov. 23. 26. Look upon it whose Image and superscription doth it bear Give unto Caesar the things that are Caesars and to God the things that are Gods he hath redeemed both 1 Cor. 6. 20. Ye are bought with a price therefore glorifie God both in your body and spirits which are Gods Shall we rob God of his purchase so dearly bought We would not rob a man of his Goods and will you rob God He challengeth a peculiar right in Souls all Souls are mine and therefore they should be used and exercised for his glory If we use them for our selves only and not according to his direction we do as Reuben did that went up into his Fathers bed To withhold the Heart from God is Robbery nay Sacriledge which is the worst kind of Robbery For Gods right in Redemption is confirmed and owned by our Personal dedication in Baptism Once more God hath right to the Service of both body and soul because he offereth to Glorifie both and Reward both in the Heavenly Inheritance the Body and the Soul are Sisters and Co-heirs as Tertullian speaketh If we expect wages for both we must do work with both if God should make such a division at Death as men do all their Life to him can they be happy if any part of them be excluded Heaven If the Body and lifeless trunck were taken into Heaven and the Soul left in Torments what were you the better But that cannot be God will have all or no part therefore your whole Spirit and Soul and Body must be kept blameless unto the coming of the Lord Iesus Christ 1 Thess. 5. 23. Otherwise your souls cannot be joyned to God in Heaven if they be divided from him on Earth 2. Because this is service suitable to his nature when we serve him and obey him with our souls God is an All-seeing Spirit and
535 Affections must be purged and quickned p. 532 Affections sensitive differ from the solid Complacency of the Soul p. 85 Affections when strong are very painful p. 121 Affections strong constant and earnest towards Gods Word a mark of a Child of God p. 121. 898. expressed by 1. Opening the mouth 2. Panting 3. Longiug p. 897 Affections spiritual their Objects End and Properties p. 121 122 Affections carnal to be avoided p. 566 Affection to Gods Word for its innate Goodness and Truth p. 623 Affections false and slashy p. 122 Affections not nullified but rectified by Grace p. 807 884 Affections of the mind usually expressed by Words proper to the bodily senses p. 671. 897 Affections follow apprehensions p. 685. 234 They are good or evil according to their objects p. 1006 Affections spiritual will take all occasions to Remember Gods Name p. 374 Four things about our affections considerable p. 252. 253 Afflictions God is always just in them p. 509. 510. Yet Patient and Moderate p. 510 511 Afflictions long and sharp usually attended with either 1. Impatience or 2. Revenge against instruments or 3. The using indirect means for redress or 4. Despondency or 5. Questioniug our Interest in God or 6. Atheistical and despairing Thoughts p. 555 556. 465. 835 836. 843 Afflictions sanctified advance holy Thoughts p. 526 Prayer p. 714. They are good in what respects p. 484 Afflictions may be long and grievous before deliverance comes p. 150 157. 537. 835. 711 712 713. Three Agents in the Afflictions of Gods People 1. God 2. Satan 3. Wicked men p. 537 538. In afflictions Gods end is to reduce us into the right way p. 463 464. To humble and purge us 711 712. 510 Afflictions of great use to the converted and unconverted p. 464 465. 510 Why God afflicts his Children so sorely p. 711 712 Afflictions their necessity p. 157. 591. 487. And Utility p. 461 462 463 464. 484. 711 712. Afflictions encrease our Comforts in Gods Word p. 888 Afflictions though great are alleviated by the Consolations of the Word p. 148 Choisest Saints have their afflictions p. 965 Afflictions are great Priviledges p. 424. 481 Afflictions work not for good of their own Nature but by the Spirit of God p. 465 466. 487 They should bring us to God by Prayer p. 968 Age one age sees more then another p. 650 Age brings wisdom by experience p. 650 Aged ought to be reverenced p. 654 Aggravation of sin to Vow and not perform it p. 704 Allow we must not allow our selves in the least sin p. 34 Aides of Grace either necessary or liberal p. 221 Alphonsus King of Arragon his Counsellours p. 148 Allurements and Terrors of the VVorld means to draw us from God p. 1031 All sufficiency of God encourageth 1. Our dependance on him 2. Our subjection to him p. 587 588 It makes him the Souls only portion p. 385 Ancients VVho p. 650 Anger wrath envy how they differ p. 520 Anger of God when discovered bespeaks Holy awe and dread p. 808 Anger at the Violation of Gods Law a Note of true Zeal p. 853 Anger and hatred of Sin how they differ p. 878 Anger against the sin and pity to the sinner shews a well tempered zeal p. 931 Anger and Passion in discourse renders it evil p. 1064 Anguish of Spirit even in gracious souls caused by great Troubles partly from Nature Partly from Grace p. 884 Answers of Prayers to be duly observed p. 168 and why Reasons ibid. p. 905 906 907 Answer of Prayer either in kind or value p. 169 167. 908 909 Gods Children are earnest for answers of Prayer p. 905 Answer of a good Conscience what it signifies p. 699. Answer of Prayer neglected proceeds from either 1. Heedlessness 2. Atheism 3. Distrust 4. Disesteem of Gods favour p. 906 Great evil effects of such neglect p. 906 907 Antecedency of Gods work before Mans work p. 221 Antinomians who deny the Law to be a Rule p. 4 Antiperistasis in grace as well as Nature p. 871 Antiquity should not sway against Truth p. 650 Apostacy one ground of it the not Receiving the Truth in the love of it p. 67. Vid. Distrust As also from our inbred Corruption p. 803 Dissuasives against Apostacy p. 871. 341 342 Evil consequences of Apostacy p. 210. 342. Apostacy is bestial and brutish p. 1100 Apostacy caused from 1. Errors 2. Persecutions 3. Scandals p. 343. Vid. Back-sliding Defection Appeal to God on a double account p. 522 No appeal from Gods Judgement p. 38 Many pretend to serve God that cannot appeal to him p. 306 Appetite follows life and holy desires spring from a new Nature p. 304 Application of mercy personally called coming to God p. 517 Application of the Word by Faith p. 768 Application of Providence to their own selves a mark of Gods Children p. 811 Application of Gods mercies to our own souls p. 318. 517 Effectual application of mercy p. 517 Approbation of God a great Comfort under reproach p. 301 Approbation of Gods Law by the sanctified Judgment p. 34. 752 Means to bring our hearts to approve Gods Law p. 877 Approbation of purity without chusing it is not sufficient p. 861. 708. 223 Approbation of that in our selves which we condemn in others an evil character p. 3 Arbitrary God is so in gifts not in Judgments p. 934 Arts and Sciences not comparable to Gods word for the obtaining of true VVisdom p. 650 Arrogance in discourses odious to God p. 1064 Ascribe all to God p. 43. 552 Arguments to prevail with God 1. From his mercy 2. His Truth p. 941 Ask Gods Counsel his Leave and Blessing p. 31 Ask of God saving knowledge of Divine things p. 895 Grounds of it ibid. How Temporal deliverance is to be asked p. 923 Ashamed of God Christ and his Gospel Reasons of it Arguments against it p. 311 Assaults of Satan make assisting grace necessary p. 780 Assurance strengthned by perseverance p. 342 Astray the best of Saints apt to go astray p. 1102 Reasons 1. Present imperfection 2. Remainders of Corruption p. 1102 1103. Not totally and finally p. 1106 Assistance of God necessary to preserve both habitual and actual grace p. 789 Attributes of God in a Conflict about sinners p. 320 Atheistical persons are great deriders of Saints for 1. Their Faith 2. Obedience p. 336 Atheism to observe Gods signal Judgements on the wicked a Cure of it p. 798 A man may have Atheism enough to question Providences when ther 's Faith enough to justifie God p. 836 Avenger God is the Avenger of breach of Vows Oaths and Covenants p. 704. 705. Averseness of the heart from God a Cause of the delaying of Repentance p. 408 Averseness of Heart in coming to God makes us need not only leave to come but power to come p. 953 Audience of God how manifested how procured p. 166 St. Augustines Prayer about the Scriptures That he might neither be deceived in them nor deceive others by
them p. 185 Augustus Caesar his way to prevent hasty and rash judgment p. 410 Avoiding evil company not enough except we chuse good p. 777 Authority of God the Reason of our Obedience p. 23 24 Authority of God to be eyed in our Obedience and why p. 24 25. God urges his authority p. 26. 35 Authority and Power might and right in God p. 584 Authority of God speaking in his word p. 939-940 Awakening of holy desires means to obtain it p. 309 310 Awakening of Prayer by suspending mercy p 548. Awakening of God by Prayer p. 860 Awe standing in awe of Gods word a mark of Gods Children p. 997. VVhat is it to stand in awe VVhy we must stand in awe of Gods VVord p. 997 998 Awe of Gods word twofold p. 998 999. Reasons p. 1008 B. BAck-sliding Causes of it 1. From without 1. Errors 2. Persecutions 3. Scandals 2. From within 1. Ungrounded assent 2. Ungrounded Profession 3. Unmortifyed Lusts. 4. Easiness of temper 5. Self-confidence p. 343 Baites and Snares in all Conditions p. 780 Baptism the answer of a good Conscience p. 45 Begin with God early p. 763 Beginnings of sin to be suppressed p. 344 Begging grace to Obey a sign that the Commandement is not greivous but our lust p. 29 Behold A note 1. Of admiration 1. Demonstration p. 302 Beleivers only take Gods Testimonies for their heritage p. 743 Beleivers are Princes in disguise p. 743. They are Heirs of the World ibid. They have a Covenant right to all their outward mercies ibid. Beleiving with the whole heart what it is p. 15 Beleiving falls under a Command p. 24 Beleiving gives us hold of God p 544 Benefactor God is so 1. To all 2. To his own p. 569 Benefits of God are all for our profit and Gods glory p. 1093 Bent of the Heart p. 122. Vid. frame of the Heart Blamelessness required in those that reprove others p. 855 Blessed man his Characters 1. Keeping Gods Testimonys 2. Seeking God with the whole heart p 8 Blessed or Cursed whom Christ pronounces such in the last day p. 10 Blessedness the Aim of all rational Creatures Pagans Christians good men evil men p. 1. 224 Blessedness a true notion of it necessary to be got by all men p. 1. We may be right in the Doctrine when we are erroneous in the Practise of blessedness p. 3. Sincere Constant Uniform Obedience the way to blessedness p. 3 Blessedness lies in the enjoyment of God p. 69. Gods blessedness is in himself what it is p. 69 Blessedness in this life annext to sincere Obedience p. 7 Blessings spiritual flow from special love p. 42 Blessings to be expected according to the Tenor of the Covenant p. 788. 317 Blessings Temporal not absolutely to be expected p 317 Blessing God respects his benefits to us p. 42 Blessing God for mercy the way to have more p. 422 Blindness spiritual is natural to every man p. 110 It is worse then natural blindness ibid. It is our great misery p. 852 Blind obedience of Papists to their Superiours p 26 Blood and VVater how they bear Witness p. 9 Body God must be served with the soul as well as with the body Reasons p. 1043 1044 Boldness grounded in innocency p. 36. Boldness in Duties Distresses Death p. 36 Boldness in Confessing and Professing Gods ways an excellent gift of God p. 309. Causes of it p. 310 1. Faith 2. Love to God 3. Fear of God 4. A sense of the other World ibid Bond upon man to God threefold 1. Natural 2. Voluntary 3. Sacramental p. 701 Born again Vid. Regeneration Bountifulness of God to all his Creatures especially to his Saints p. 70 Bounty and Mercy of God a great encouragement to ask any spiritual gifts p. 437. How they differ ibid. Breast-plate of a Christian is Righteousness p. 818 Brethren love of the Brethren a duty p. 1032 Broken heart in confession of sin argues one right in the main p. 1106 Building on the Righteousness of Gods Word what p. 832 Reproof to them that do not build on Gods faithfulness p. 833 Business They that would be blessed must make it their business sincerely to seek after God p. 11 Business discovers the man p. 18. They are blessed that make it their business to avoid all sin ibid. Mark of one that makes Religion his business ibid In all business God must be sought to 1. For his leave 2. His Counsel 3. His blessing p. 58 Prayer is made our Business 1. When it is secret 2. Early 3. Vehement and earnest p. 921 C. CAll of God to be observed p. 412 Calling general and particular they help one another p. 847 Calumniatory discourses forbidden p. 1064 Calumnies against Religion will not long prevail with Rational men p. 339 Comforts against them p. 301 Cares of the World drive out duty p. 32 Carriage we must glorify God before others by it p. 1086 Carelessness in Prayer The Reasons of it p 900 901 Care ess walking Cured by Reproach p. 296 Casc of Conscience p 603. Two great Cases p. 222 Cases of Conscience about Confessing lesser Truths p. 1011 Case how its lawful to rejoyce in Gods Judgements p. 347 Carnal pleasures nothing to Spiritual p. 313 Carnal and spiritual sorrow their difference p. 177 Carnal love to spiritual things p. 863 Carnal Principles what they are p. 235 Carnal and spiritual hearts argue contrarily from one and the same principle p. 757 576 577 Carnal walking cured by Reproach p. 139 Carnal Compliance p. 542. 713. 774 Carnal fear and Carnal Policy p. 644 645 Carnal affections are heady and hasty p. 836 Cause A good Cause well managed may expect Gods protection p. 813. 818. Causeless persecution p. 996 Cause that comes in debate threefold 1. Inter hominem hominem 2. Inter hominem diabolum 3. Inter hominem Deum p. 972. 973. Caution to Magistrates p. 146 Cautions about speedy setting upon duty p. 411 412 Caution against murmuring under affliction p. 485 Against carnal fear and carnal policy p. 644 Caution needful that we be not carried away by example p. 866 Censures of the Church separate the dross from the Gold p. 804 Censuring cured by Reproach p. 139. 297 Censure of mens persons under Gods judgments evil p. 796 Change of exercise good not change of affection p. 95 Change of State may be without change of affection p. 156 Changes 1. In Mens affections 2. In Gods dispensations are ballanced by the Comforts of Gods unchangable Word p. 892 Changes are to be expected in our lives p. 3 Chastening whether in anger or no p. 486 Chearful service to God What it is p. 753 Charity to be maintained toward those that differ from us in lesser matters p. 200 Child of God known by two marks p. 870 Children of God such as fear God and hope in his Word p. 501 Vid. Heirs of Promise Children Why threatned in the second Commandment p. 852 Children desire things passionately and
makes wiser then our enemies p. 638. 642 Engagement of the soul to come to God Its usefulness p. 223 Enjoyment and use of a thing how they differ p. 69 Enjoyment of God should be our end and scope p. 573 Enjoyment of God either mediately or immediately p. 71 72 Enlarged heart given 1. At conversion consists in a freedom from guilt and power of sin 2. A particular enlargement given by exciting grace Necessity of an enlarged heart-p 216 217 218 219. Means 220 Enmity of wicked men against the Church p. 882. 729 730. 995 Entertain Gods word How to do it aright p. 887. 888 Entrance of Gods word giveth light how p. 888 889 Envy difference between Envy and VVrath p. 520 Envy strikes at some excellency p. 137. 563 Envy at the prosperity of the wicked checked by the consideration of Gods judgments upon them p. 135 Envy not the comforts of sinners p. 360 Envy makes men undermine others p. 520 Equity the duty should continue whilst we expect Mercy p. 341 Error about Gods word from 1. Presumption 2. Prejudicate opinions 3. A spirit of opposition 4. Carnal affections 5. Superficial apprehensions c. p. 694 695 Error 1. From ignorance 2. Judicial blindness p. 678 679 Error is Natural to us p 184 185. 1101 Error out of frailty or out of pride p. 129 793 Erroneous principles in policy a cause of persecution p. 144 Errors a ground of Apostacy p. 211. 343 Esteem practical of spiritual things p. 677 Vid. Valuation Esteem of the Word motives to get it p. 869. What it is c. p. 872 873 Eternity applyed to keep the soul awake p. 412 All our actions relate to Eternity p. 340 Eternal things to be secured before Temporal p. 403 404 Eternal Salvation longing for it is the duty property of Gods Children p. 1087 Eternal Life makes us willing to submit to Temporal Death p. 1096 Evangelical obedience and legal how they differ p. 11. 15 16 Evangelical obedience accepted it's imperfections pardoned p. 11. 15 16 Events of things confirm the Truth of the Word p. 285 Events of things are not seen do depend on God p. 31 642 Good or bad holy men provided from them p. 643 Everlasting punishment awarded to the despisers of Everlasting mercy p. 874 Everlasting things should be our chief comforts p. 875 Everlasting Covenant p. 875 Everlastingness of Gods Testimonies what it is p. 889 Evidences of Gods favour to be sought earnestly Why p. 920 Evidence of Blessedness Conformity to Gods Law 1. Inclusive all such are blessed 2. Exclusive none but such are blessed p. 6 Evidence of Reason and of the Holy Spirit differ p. 686 Evil speaking very sinful either against Truth or Charity p. 140 141 Whether in any case lawful p. 300 Exact and constant obedience against all temptations Reasons for it p 668 Examples of purity in Gods Word p. 859 Examples are very prevalent especially in evil p. 864 866. 1101 It is no excuse for sinning p. 864 Examples of others fallings a great Temptation p. 790 Example no safe Rule to walk by p. 4. 1075 Examples and instances of Gods goodness should confirm our Faith and Patience p. 912 To take up Religion merely by example no good Ground p. 1075 Excuses for not speedy turning to God vain p. 406 407 Excuses and cavils against keeping Gods Law argue an evil temper p. 1026 Exercise God may exercise his Children with sharp and long afflictions p. 554. 856 God exercises them according to their Reward p. 178 Exercise in Gods Word how p. 151. It encreaseth knowledge and judgment p. 453 Saints are exercised from within and without p. 921 Exceeding great Love to be given to Gods Commandements p. 1048 Expectation its qualifications p. 547 God has more expectations from those that are related especially to him then from others p. 863 Gods people expect deliverance from him 1. What it is to expect it 2. The Reasons for it 3. The singular excellency of it p. 1080 1081 1082. 1083. When it is right p. 1083 Experience of Gods goodness the priviledge of those that walk with him p. 7 Experience of Gods ways a Reason of our desire after them p. 30. 123. It teaches us how ready we are to wander from them p. 61. Reasons thereof p. 61 Experience brings good and sound judgment p. 453 Experience compared with Gods precepts as to getting understanding p. 651 652 Experience of Gods faithfulness in former ages of great use to succeeding ages p. 581. 962 963 Experience proves the good of Obedience p. 789 Experience of Gods grace a great encouragement p. 791 It breeds Confidence p. 166 It is a ground of our valuation of the word p. 492 It begets high thoughts of Gods tender mercies p. 994 External profession and conformity not accepted without the Heart p 236 237 Extremes two extremes we are apt to run into under affliction either to slight or faint under Gods correction p. 884 Two extremes 1. Self-confidence 2. Desperation p. 320 Extremity God permits his people to be reduced to the Extremity of danger p. 944 Reasons 1. To exercise trust 2. To quicken Prayer p. 944 Extremities are to be endured rather then offered against Gods Word p. 733 Eyes the windows whereby sin hath been let in to the Heart proved doctrinally and historically p. 278 279 They are to be watched Great evils from not watching the Eyes p. 279 280 Eye of God an engagement to obedience Reasons p. 1051 1052 Vid. Sight of God It is always on us p. 340 It hath many blessed effects p. 1053 1054 F. FAce of God shining what it implies p. 924 Face of God implies his favour and strength p. 12 Faility of Spirit a Reason of Apostacy p. 213 Fadingness of the World should excite us to look after an Eternal state p. 613 Faculties of the Soul either such as Command or are to obey p. 1103 Failings in the choisest saints p. 11. 17. 1100 1101 1102 p. 336. pardoned to the sincere p. 11. 17. 1106. daily failings and infirmities p. 19. 27 754 How to discern the infirmities of Saints from other men p. 754. 836 How to distinguish them from wilful sins p. 703 When disallow'd they exclude us not from the priviledges of Gods Servants p 846 We must not be too severe upon men failings p. 336 Fainting of Soul from delaying Salvation p. 540 592 Faintings of Spirit 1. Their Nature 2. Causes 3. Kinds described p. 541 542 543. c. Remedies against fainting p. 541 542 c. It s cured by the Word which is 1. A proper 2. An Universal cure p. 183 Fainting argues weakness if not Nullity of grace p. 416 Faintings Twofold 1. Of Dejection 2. Of Defection p. 541 Faith must conquer 1. Our fears 2. Cares 3. Troubles p. 1086 Faith ultimately resolved into Gods Testimonies p. 9 Exprest by terms of motion p. 12 By lifting up the Eyes p. 833 Faiths Excellencies 1. Eminent wisdom in it 2. Nobleness of Spirit it
the Flesh p. 899 Grounds of love to the Word the most noble is the words purity p. 863 Grounds of Faith and Obedience p. 939-940 Guidance of God to be submitted to if we will have him to be ours p. 10 Guilty Creatures cannot immediately enjoy God p. 14 Guilt makes us jealous of God p. 473 H. HAbitual and actual reign of Sin p. 919 Hand of God notes the power of God p. 1070 Our Mercies are in the hand of God p. 513 Happiness of the Saints not in this World p. 867 Happiness as well as Honour to be Gods Servants p. 850 Happiness mistakes about it 1. Some mistake wherein it lies 2. Others mistake the way that leads to it 3. Some are indifferent in the use of means leading to it p. 2 29 30. Mistakes herein very dangerous ibid. Many would be happy that would not be holy ibid. Happiness of Saints that God is near them on all occasions p. 948 Vid. Blessedness Hardness of heart from delaying Repentance p. 405 by converse with wicked men p. 775 prevented by acknowledging Mercies p. 445 from neglecting answers of prayer p. 906 Wicked men harden themselves 1. From Divine Patience 2. Divine Mercy p. 938 Harmony between the Spirit Scripture and Grace p. 66 Harmony between Gods work and our Duty p. 66 Harmony between the Word and Spirit in teaching us p. 74 Hasty we are apt to be hasty with God p. 836 Hatred of God under the Notion of a Iudge not as a Preserver p. 756 Hatred of sin when it is right p. 100S it is twofold ibid. Hatred of the World against Christians because God loves them p. 882 883 Hatred of sin 1. The Kinds 2. Causes 3. Effects of it p. 877 878 879 1006 1007 1008 Hating of sin as it is sin p. 659 660 679 680 683 It is a Character of those that are good-p 680 681 877 None hate sin but they that hate all sin p. 683 Hearing the Word without practice not sufficient p. 318 Hearing Prayer God may hear when he does not answer p. 901 Heart Tender heart soon affected with Gods judgments p. 810 Means to get a tender heart p. 933 Heart purity of heart the internal principle of good Actions p. 8 The Word of God to be laid up in the heart p. 9 What a Mans heart is that the Condition is p. 486 Heart what it implies 1. The Mind 2. The affections p. 9 God will be sought with the whole heart p. 15 236 393 Half-heart what it is p. 393 239 Whole Heart what it is it implies 1. Extension of parts 2. Intention of degrees p. 15 16 Examine whether we give God the whole Heart p. 239 Why God will be sought with the whole heart p. 15 16 58 59 902 236 237 238. Motives p. 239 God enclines the heart and man inclines his own heart how p. 46 751 251 Vid. Inclination Heart enclined to keep Gods Statutes what it is the necessity of it p. 752 753 God requires the Heart in his service p. 236 237 Heart its bent towards the Word how expressed p. 122 Heart must 1. Be drawn off from the Creature Self and Sin 2. Drawn unto God p 373 374 Vid. enlarged heart Heaven the belief of it a great support under the Terrors of this World p. 310 Heavenly things Motives to press after them p. 1089 1090 Heavens an Emblem of the stability of Gods VVord p. 575 Help and Hope when delayed we may complain to God p. 551 Help to be sought of God in heavy troubles p. 158 To be sought of God to encline our hearts to Gods statutes p. 46 Height when is iniquity come to its height p. 858 859 Hell a worm that never dies a pit that hath no bottom a fire that shall never be quenched p. 861 Help in straits may be expected by them that make a Conscience of Gods Commandments p. 1079 Heritage denotes 1. The substance of our portion 2. Our right to it 3. The tenure by which we hold it 4. Our actual possession of it p. 741 742 743 Gods testimonies are 1. a full 2. a sure 3. a lasting Heritage p. 741 742 743 Marks of one that hath Gods testimonies for his Heritage p. 746 747 Consideration to move us to take Gods testimonies for our Heritage p. 748 749 Heirs of the promise rejoice in each others company and in each others mercies p. 501 502 Reasons of it p. 502 503 Hiding Gods word in the heart what p. 63 64 Why Gods word must be hid in our heart p. 64 65 Great advantages of hiding Gods word in our heart in seven particulars p. 65 How we may hide it in our hearts 1. By meditation upon it 2. Receiving it in the love of it p. 67 Hide Gods word not as a Talent in a Napkin but as Gold in a Treasury p. 76 Gods hiding his commandments from us is his not opening our eyes to see into them p. 119 Hieroglyphick of the Egyptians p. 432 Hiding place God is a hiding place to his own It implies many things for their comfort 1. Secresie 2. Capacity 3. Safety 4. Consolation p. 765 766 Hinderers of preaching the word great judgments threatned against them p. 336 Holiness in God is his essence in us a quality p. 859 It 's a means of maintaining communion with God p 389 Holiness negative and positive p. 17 18 22 Not enough to avoid evil but we must do good p 22 Reasons and Uses thereof ibid. Holiness of life is oft made a scorn by carnal men p. 337 It 's better than wisdom wisdom better than strength p 928 Honesty in our dealings with others directions about it p. 817 Honest heart one sign of it is when a man fears to offend and cares to please God p. 478 Honour great honour to be Gods servant p. 101 849 850 To be dishonour'd for Christ's sake p. 311 Horrour at mens forsaking Gods Law argues 1. A due sense of sin 2. Of Gods wrath 3. Of the truth of the threatnings 4. The effects of sin p. 351 It proceedeth from a good cause p. 351 352 Hope teaches us to purifie our selves p. 18 And to obey Gods Commandments p. 1035 1040 Hope and help when delay'd we may complain to God p. 551 Hope and obedience much praised little practised p. 1035 Hope in Christ consider what we have of that hope p. 399 Hope keeps the soul alive under faintings how p. 542 543. What Hope is p. 1036 Hope keeps us from being utterly overcome p. 337 Hope and faith their difference p. 543 Hope its excellency and certainty it causeth earnestness to be delivered out of the trouble and yet patience under the trouble p. 543 827 Hope nourished by the word of God p. 544 927 Hope from worldly things causeth shame p. 786 Hope true and false distinguished p. 786 1036 1. False hope is not built on God 2. It is slight and superficial 3. Dead and cold 4. Weak and inconstant 5. Lazy and Ioitering p. 787 True hope
the bonds of Christ's Communion are the Essentials of Religion If they fear God and hope in his Word though Christians may be distinguished by several denominations yet an angry Brother cannot cast us out of our Fathers family We set up walls of partition between Christian and Christian but God will not measure his Fold by our inclosure Lingua Petiliani non est ventilabrum Christi 't is well Petilian's tongue is not Christs fan surely when we meet with our everlasting companions they should be dear to us and for some private differences we should not omit the necessary duties of Christianity this mutual and cordial respect we should have for one another 3. It informs us of the mischief and evil of a private Spirit which doth not take notice of the Favours of God done to others nor is affected with others Mercies Most men seek their own things Phil. 2. 21. Nature is sensible of nothing but natural bonds the lines of its Communication are too narrow either their own flesh the smart and ease of their own bodies or their own Kindred now the Saints have a more diffusive Love they can strive with God earnestly in prayer for those whose face they never saw in the flesh Col. 2. and can be thankfull for their Mercies as far as they come to their notice All Christians are not onely of the same kind but of the same body though they have not a private benefit by the Mercy yet they can heartily praise God for it the Angels praise God for us Luke 2. for his good will to men they are onely spectators not the parties interessed When the Lord set a-foot that blessed design 't was good will to men yet the multitude of the Heavenly host rejoyced and praised God We had both honour and benefit by Christ's incarnation So to praise God for the good of others argueth a good Spirit like the Angels but to envy the good of another and be grieved thereat is Devilish like the spirit of the Devil In Heaven we shall not onely rejoyce in our own but in one anothers Salvation because there shall be no envy no privateness of affection why are we so selfish and senseless now who is afflicted and I mourn not said Paul Now to those that mourned for others calamity their deliverance is a kind of relief Will you lose your evidence of being in the body for want of rejoycing in their Mercies Gifts and Deliverances 4. It informeth us how much it concerneth us to preserve an interest in the hearts of God's people and to behave our selves so that they that fear God may be glad of our Mercies and bless God for them the Communion of Saints is a sweet thing we must not forfeit this privilege by our inordinate walking Pride Contention sowrness and bitterness of Spirit unusefulness to the Church as having an Interest divided from the Church Those whose Mercies are apprehended as a publick benefit are the strictly conscientious those that fear God and hope in his Word who labour to keep themselves from the snares of the present world and look for the happiness of the world to come the one is the fruit of fearing God the other of hoping in his word the tender Conscience and the Heavenly minded Christian. Partly because they are our everlasting companions we shall live for ever with them they were chosen from all eternity to be heirs of the same grace together with us therefore 't is sweet to praise God for any good that befalleth them Psal. 66. 18. Come near all ye that fear God and I will tell you what he hath done for my Soul Psal. 22. 22. I will declare thy Name unto my Brethren but when a man walketh questionably he obscureth the life of God in himself or like a string that is out of tune spoileth the harmony The Saints may mourn for the wicked but they cannot so easily bring their hearts to rejoyce with them they may give thanks for their Mercies 't is true 1 Tim. 2. 1 2. but not with that cheerfullness with that sense The Conscience of our duty ingageth us to bless God that he hath spared them reprieved them a little longer given them more time to repent and correct their errors but 't is very sweet to joyn with them who are our Brethren and Companions not onely now but to all eternity And partly because our Mercies proceed from the Covenant upon which is built all our hope and all our desire and so we are edified by the support and help which God affordeth to them that fear him and hope in his word thereby we see that they that wait long wait not in vain on the word of Gods promise and so learn to wait with patience our selves because those who depended on his promised assistance are then answered and supported yea 't is a ground of hope to all that so many will be gratified by the deliverance of one when we so work for the deliverance of one that at length both he and others will have cause to be glad 2. Another thing is it doth incourage others Prayers and Praises for us when we are usefull and profitable and bring in that supply to the Body which may be justly expected from us according to the measure of that part which we sustain in the Body Look as in the natural Body the Blood and the Life passeth two and fro there is a giving and receiving between all the Members that live in the communion of it so mutual obligations pass between the Children of God Many are interessed in their mercies that are of use in the Church Rom. 5. 7. For a good Man some would even dare to die such as David or Paul yet this is no discouragement to the meanest or weakest for they have their honour and use when ye fail they shall receive you Luke 16. 9. they have their Ministry and Service Now the head cannot say to the foot I have no need of thee 1 Cor. 12. 21. 3. The humble and the meek for the proud procure their own just dislike and disappointment Solomon telleth us onely by pride cometh contention Prov. 13. 10. pride is the great impediment and lett to all Christian offices We cannot so heartily pray for one another nor praise God for one another when pride and contention prevaileth We should overcome this Stomach and Spleen bless them that curse you As David fasted for his Enemies when they sought his life Psal. 35. 12. You should not lay this stumbling-block in the way of their duty 't is a great discouragement 5. It informeth us how comfortable and how pleasant the converse and conference of godly persons is and how much it excelleth the merriest meetings of the carnall The special love which the godly have to one another doth exceedingly sweeten their converse for the very presence of those we most dearly love is a pleasure to us to see but much more their holy conference When Christians meet
together and find their own perswasions of the love power mercy and wisdome of God backed with the experience and testimony of others 't is a mutual strength and support to us and therefore the Apostle saith Rom. 1. 12. That I may be comforted together with you by the mutual faith of you and me When we converse with them that can speak not by hearsay onely but experience of the power of the blood of Christ in purifying their Consciences and his Spirit to sanctifie their hearts 't is a mighty prop 2 Cor. 1. 4. And that we may comfort others with the comforts wherewith we are comforted of God Report of a report is a cold thing not valued but a report of what we witness and experience our selves comes warmly upon our hearts Nay many times it may fall out that people of less knowledge but more feeling experience may abundantly confim the more knowing and excite them to a greater mindfulness of God and heavenly things But alas the meetings of carnal Persons what is it to this It may be they will fill your ears with stories of Hawking and Hunting the best Wine and delicious meats of Honours and Purchases in the World all which tend but to increase the gust of the flesh and the carnal favour which is banefull to us or else with idle stories the clatter of vanity which are impertinent to our great end or else about the World thriving in the World nothing about those high and excellent and necessary things of the grace of God in Christ and the truth of the promises and the glory of the world to come Psal. 37. 30 31. The mouth of the righteous speaketh wisdom and his tongue talketh of judgment the Law of God is in his heart none of his steps shall slide and the mouth of the righteous is as choice silver they have a sense of better things but alas from others you hear nothing but unsavory vanity which is as different from the discourse of the Children of God as the melody of a Bird from the grunting of a Hog or Swine SERMON LXXXIII PSAL. CXIX 75. I know O Lord that thy Iudgments are right and that in faithfulness thou hast afflicted me WE have need all to prepare for afflictions for we are to take up our Cross daily now to help you to a right Carriage under them these words well considered will be of some use to you they are the confession of an humble Soul abundantly satisfied with Gods dispensations In them observe 1. A general truth or point of Doctrine concerning the equity of Gods Judgments thy Iudgments O Lord are right 2. A particular application or accommodation of this truth to Davids case and person in faithfulness thou hast afflicted me 3. His sure and firm perswasion of both I know Let us explain these branches and parts of the Text as they are laid forth 1. The generall truth the Lords Judgments are right In which proposition there is the Subject and the Predicate The Subject or things spoken are the Lords Judgments The word is often put in this Psalm and elsewhere for Gods Statutes or precepts or righteous Laws and in this sense some take it here and make out the sense thus Lord I know that thy Iudgments viz. thy Precepts are holy just and good and this perswasion is not lessened in me though thou hast sharply afflicted me I have as great a value and esteem for thy Word as ever But rather by the Lords Judgments are meant the passages of his Providence as the latter clause sheweth those judiciall dispensations whereby he doth punish the wicked or correct his Children And let it not seem strange that the troubles and afflictions of the Godly should be called Judgments for though there be no vindictive wrath in them yet they are called so upon a double reason partly because they are acts of Gods holy Justice correcting and humbling his people for sin according to the Sentence of his word thus it is said 1 Pet. 4. 17. That Iudgment shall begin at the house of God where the Trials and Troubles of the Godly are plainly called Judgments And partly because the Lord judiciously measureth and directeth them as the state of his Children requireth and their strength will bear so 't is said Ier. 10. 24. Correct me but in Iudgment The first Notion implyeth Gods Justice the second his Wisdome And mark 't is said distinctly in the Text thy Iudgments O Lord his enemies might unjustly persecute him but thy Iudgments so far as the Lord hath a hand in it all was just and right this is the Subject or thing spoken of Secondly Here is the predicate or what is said of it are right the Heb. Tsedec the Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are righteousness it self thy dispensations are wholly made up of perfect Justice how smart soever they be they are right as to the Cause right as to the measure right as to the end The first of these respects concerneth Gods Justice the two other his Wisdome First right as to the Cause they never exceed the value of their Impulsive Iob 34. 23. He will not lay upon man more than is right that he should enter into judgment with him God never afflicteth his People above their desert nor gives any just occasion to commence a Sute against his Providence Secondly right as to the Measure not above the strength of the Patient In his own Peoples Afflictions it is so Isa. 27. 8. In measure when it shouteth forth thou wilt debate it he stayeth his rough wind in the day of the east wind God dealeth with his own with much moderation meting out their Sufferings in due proportion So Ier. 30. 11. I will correct thee in measure Thirdly right as to their end and use God knoweth how to strike in the right Vein and to suit his Providence to the purpose for which it is appointed the kind of the Affliction is to be considered as well as the Measure the Lord chuseth that Rod which is most likely to doe his work Paul had a Thorn in the Flesh that he might not be exalted above measure 2 Cor. 12. 7. he was a man inured to dangers and troubles from without these were familiar to him therefore he could the better bear them but God would humble him by some pain in the Flesh which should sit near and close 2. The particular Accommodation of it to David in faithfulness thou hast afflicted me Pray mark in the general Case he observeth Justice in his own faithfulness The Book called Midrash Tillim referreth these words to David's flight from Absalom when he went to Mount Olivet weeping 't was an ill time then with David he had no security then for his Life being driven from his house and home He went up Mount Olivet going and weeping 2 Sam. 15. 30. then when so great and â—…sore trouble was upon him then he saith I know that in faithfulness thou hast afflicted me Mark
thereby glorified and praised given us to this End and Purpose to bless God Iam. 3. 9. As our Understanding was given us to know God and think on him so our Speech to speak of God to declare his excellent Perfections and to stir up others to praise him with us 4. Holiness the Fruit of it for as Iob said the sides of the Poor blessed him Iob 31. 20. so must our Lives praise God 1 Pet. 2. 9. sheweth forth his Vertues not in Word only but in Works Our Lives must be a constant Hymn to God though we should be silent We remember the Lords Excellencies that we may imitate them and express them to the Life the Children of God serve only for this Use to represent God to the World as the Image in the Glass representeth the Person that looketh in it So Isa. 40. 21. This people have I formed for my self they shall shew forth my praise The Impression of all the Divine Attributes and Perfections must be left upon us and Copied out by us plainly represented in our Wisdom Purity Faithfulness and Godliness Secondly The Motives Because there is no part of Gods Worship to which we are more indisposed Self-Love will put us upon Prayers and Supplications but Love of God upon Praises We are inclined to the one by our own Necessities but we need to be stirred up to the other by pressing Arguments I will only mention those which are heaped up together in one place Psal. 147. 1. Praise ye the Lord for it is good to sing praises unto our God for it is pleasant and praise is comly 1. It is Good and Profitable a piece of service acceptable in Gods sight Psal. 50. 23. Whoso offereth praise glorifieth me 'T is a part of that spiritual Worship required under the Gospel beyond all the sacrifices of the Law in other Duties we expect something from God but in this we bestow something on him All Gods Praises are a Believers advantage every Attribute is his store-house This is my beloved and my friend Cant. 5. 16. And Psal. 135. 5. For I know that the Lord is great and that our Lord is above all Gods Yea 't is Profitable as 't is Acceptable Psal. 67. 5 6 7. Let all the people praise thee O God let all the people praise thee then shall the earth yield her increase and God even our God shall bless us God shall bless us and all the ends of the earth shall fear him Pliny telleth us of a Fountain that would rise and swell and overflow at their playing of a Pipe or Flute and when they ceased would stop again The Fountain of Mercy riseth and swelleth and overfloweth with new supplies of Mercy when we praise and acknowledge the old 2. 'T is Pleasant and Delightful full of sweet Refreshment he that knoweth not this work is pleasant is unacquainted with it for this Ravishing Transporting Joy is matter of Experience When is the gracious heart more delighted then when it Feasts with God All acts of Obedience have a pleasure accompanying them especially acts of Worship being the Nobler part of the Spiritual Life and among them Praise Psal. 135. 3. Sing praises unto his name for it is good and pleasant 'T is our Duty in Heaven to Praise God when we are in our highest Felicity therefore this is a work wherein we should rejoyce to be employ'd 'T is our Reward rather than our Work the Heaven that we have upon Earth and nothing so sit to chear up the Spirit as to remember what a God we have in Christ the very nature of it hath allurement enough to a gracious Heart Psal. 92. 4. For thou Lord hast made me glad through thy works when God blesseth our Meditations of his Works with gladness 3. 'T is Comely and Honourable to be about the Imployment of Angels to be Heralds to Proclaim the Lords Glory nothing so comely for us as Creatures who have our whole Being from him As new Creatures we are set apart to be to the praise of his glorious Grace in Christ Eph. 1. 12. It beareth all men as a debt which they owe to God though the wicked have no power to perform it Indeed the new Song doth ill become the old Heart but when there is an Obligation and a Capacity then it is comely indeed it becometh them to pay and God to receive it from them Psal. 33. 1. Praise is comely for the upright All are bound to Praise God yet none will do it cheerfully and acceptably save the Godly They have Obligations above all People in the World they have a Capacity and an Heart to do it and from them God most expecteth it Secondly The Continuance that we should never cease Praising God David saith here seven times a day which is the number of Perfection and elsewhere you shall find equivalent Expressions Psal. 34. 1. I will bless the Lord at all times his praise shall be continually in my mouth So Heb. 13. 15. Let us offer the sacrifice of praise continually giving thanks unto his name So Eph. 5. 20. Giving thanks always unto God for all things What is the meaning of these extensive Particles Continually Alwayes and at all Times I Answer 't is not to be understood as if we were without intermission to be imployed in the actual exercise of formal and distinct Thanksgiving no there are other necessary Duties which sometimes must divert us from it but the meaning is 1. That there is continual occasion of Praising God God is continually Beneficial to us Blessing and Delivering his People every day and by new Mercies giveth new Matter of Praise and Thanksgiving and there are some standing Mercies which should never be forgotten but be remembred before God every day as Redemption by Christ with all the abundant Benefits and therefore the Gospel-Church is represented by four Beasts or four living weights together with four and twenty Elders who rest not day and night saying Holy Holy Holy Lord God Almighty Rev. 4. 8. This is spoken to shew that matter doth still continue of Lauding and Blessing God and David saith Psal. 71. 8. Let my mouth be filled with thy praise and with thine honour all the day There is no moment of time wherein we are not obliged to Praise and Glorifie God 2. This must be understood of the preparation of the heart without intermission we must cherish that disposition of heart which is necessary for it an habit of thankfulness an heart deeply affected with the Lords Excellencies and Mercies should ever be found in us and never laid aside the Instrument must be kept in Tune though it be not alwayes played upon David saith Psal. 57. 7. My heart is fixed O God my heart is fixed I will sing and give praise There must be a prepared heart or a fixed purpose to Praise the Lord a renewed sense of Gods Favour and fresh experience of his Goodness to us do draw forth this preparation into Act yet