of God doth affect men with an earnest desire of knowledge and so affect them as to desire to know the Will of God for no other reason but that they may avoid what is displeasing to God and do what is pleasing in his sight and therefore hear pray read meditate and study the holy Scriptures they are sure to be right for the main 2. Not only avoid the belief and profession of falshood but hate it I hate every false way Not the persons but pity them Phil. 3. 19. I tell you weeping It should be the grief of our hearts to see them misled but as for the Error hate it whatever is not agreeable to the rule of Truth or dissenteth from the purity of the Word There is too great a coldness and indifferency about the things of Religion as if Truth were not to be stood upon Carnal men hate the Truth Psal. 50. 17. They hate instruction and cast my laws behind their backs Truly we have much more reason to hate Error without which we cannot be safe it is so catching with our natures 2dly In point of Practice and so every falshood may be applied 1. To Craft or Carnal-Wisdom I hate Fraud and Deceit true understanding makes us hate false wisdom a simple honest conversation suits best with Christians 2 Cor. 1. 12. In simpliâ—…ity and godly sincerity we have had our conversation in the world 2. Carnal or worldly Vanities and flattering and fallacious Pleasures these entice us with a fair outside and promise a great deal of happiness and comfort to us but when we neglect better things and run after them they deceive us in the issue They are called deceitful riches Mark 4. 19. And Beauty is said to be deceitful Prov. 31. 3. And those that run after these things are said to run after lying vanities Jonah 2. 8. Those that fail when we hope to enjoy them 3dly I take it more generally for all Sin Sinful ways are false ways and will surely deceive those that expect good from them or walk in them Heb. 3. 13. Deceitfulness of sin And deceitful lusts Ephes. 4. 22. And Sin hath deceived me and slew me saith Paul Rom. 7. 11. Sin is false and deceitful many ways 1. It presents its self in another dress than its own proposing evil under the name of good calling light darkness and darkness light Isa. 5. 20. or shadows of good for that which is really good gilded trash for perfect gold 2. As it promiseth happiness and impunity which it never performeth or maketh good Deut. 29. 19 20. and so the poor sinner is led as an Ox to the slaughter Prov. 7. 22 23. And we do not see the danger of it till it be too late to help it and it appeareth in its own colours in the foulness of the Act and the smartness of the Punishment Esau when he had sold the Birthright bewailed it with tears when it was too late Heb. 12. 16 17. The foolish Virgins tarried till the door was shut Mat. 25. 11 12. It is good to have our eyes in our head to see a plague when we may prevent it Prov. 22. 3. The foulness of the Act terrifieth as it did Iudas when he betray'd his Master Mat. 27. 4. Their hearts giveth evidence against them Rom. 2. 15. Excusing or accusing one another As Cain Gen. 4. 14. My punishment is greater than I can bear The unclean person shall mourn at the last when his flesh and his body shall be consumed Prov. 5. 11. Adam and Eve were sensible too late when their eyes were opened Doct. By the Word of God we get that true sound wisdom which maketh us to hate every false way Four things are implied in the Point and in the Text. 1. A Hatred of Sin 2. The Universality of this Hatred Every false way 3. That tâ—…is is a part and fruit of wisdom I get understanding therefore I hate 4. This wisdom and understanding is gotten by God's precepts First That it is our duty to hate Sin It is not enough to reform our practice or to abstain from the Act or to avoid the occasions that may lead to it but it must be hated Psal. 97. 10. Ye that love the Lord hate evil He doth not say forbear it but hate it Love to the chiefest good is fitly accompanied with hatred of the chiefest evil God he is our chiefest good you love the Lord and you must also hate evil the one is as natural to grace as the other for the new nature hath its flight and aversation as well as its choice and prosecution As it inclines us to chuse God for our portion and to pursue after things that lead to God so it hath a disposition to make us avoid that which is evil there are things hurtful to the new nature as well as any other being now hatred is to arm us against it In short this hatred is required 1. Because this is the true principle of resistance against Sin Until a man hate Sin he is never truly set against it as a man is never throughly gained to that which is good until he loves holiness for holiness sake his affections may be bribed with other considerations but then he is rooted in holiness when he loves holiness for its own sake So a man that is not resolved against Sin that will not hate it for its own sake may be frighted out of Sin for a Fit or by the interposings of Conscience put out of humor but his heart falls in again with his old Lusts until there be an envy and detestation of Sin but when it comes to this hatred then temptations cannot easily overcome examples draw not nor difficulties compel us to that which is evil Persuasions and allurements formerly were of great force straightway they followed but when the bent is another way they are not so eaâ—…ly drawn by force and examples which seem to have such cogency Before men did easily swim with the stream but here 's a counter-motion when they hate that which is evil this is the fence of the soul and draws us to an indignation Hos. 14. 8. 2. Partly because this a true distinctive evidence between those that are good and those that are evil Many may forbear Sin that yet do not hate it they forbear it out of restraint out of fear of punishment shame worldly ends yet they regard iniquity in their hearts Psal. 66. 18. As a Dog loves the bone yet fears the blows God judgeth not as Man Man is blameless he abstains from Sin but God hateth Sin Man judgeth according to the action but God judgeth according to the frame of the heart 1 Sam. 16. 7. For he is able to look to the inward springs and poize our spirits So on the other side good men may slip into an evil action but their hearts are against it it 's the evil which they hate Rom. 7. 15. They may be foiled but their hearts are bent another way
Wretches who are in that everlasting estate would give if they might be trusted with a little time again that they might provide for Eternity how happy would they think themselves if God would but try them once more if careless Creatures would but anticipate the thoughts of another world how soon would they discern their mistake how miserably will you bewail your selves when you have lost Eternity for poor temporal Trifles What comfort will it be to you that you have been merry here lived in pomp and ease when you must endure the wrath of God for evermore and wish for any allay of your torments Luke 16. 24. Father Abraham have mercy on me and send Lazarus that he may dip the tip of his finger in water and cool my tongue for I am tormented in this flame 'T is better to believe than try provide against it than try 6. If you be Christians indeed you have not the spirit of this world Christianity as 't is acted by us is but the exercise of Faith Hope and Love Now the eternal fruition of God is the matter that all these graces are conversant about Faith believeth that there is an Eternal Being and that our happiness lieth in the fruition of him Heb. 11. 6. Love is that which levelleth and directeth all our actions to this blessed end that we may see God and enjoy him as our portion and felicity Psal. 73. 25. Whom have I in heaven but thee and there is none upon earth I desire beside thee Our desires are after him our delights in him 't is our work to please him our happiness to enjoy him The truth of his eternal Being is the object of our Faith so the apprehension of him as our chief good and felicity is the object of our love so as he is capable of being enjoyed and our participated Eternity is the object of our Faith this is the end of all our desires and labors and the expectation of this fortifieth us against all the difficulties of our pilgrimage and so directeth us what to mind be and do 2 Cor. 5. 9. Therefore we labor that whether present or absent we may be accepted of the Lord. Directions What shall we do Direct 1. Meditate often and seriously of Eternity There is a great deal of profit gotten by this Meditation nothing doth more promote the great ends of the Gospel than this Meditat on 1. For Christ nothing makes Christ precious but serious thoughts of Eternity he being the onely means to deliver us from wrath to come which is the great evil of the other state and procure for us the eternal enjoyment of God which is the good of that estate Psal. 84. 11. He is a sun and a shield and no good thing will he with-hold from them that live uprightly You can make a shift without Christ in this world you are by ordinary means well provided against the evils of this life and well fortified with the good things thereof but in death Christ will be to thee gain and advantage 2. It would promote the great change What will make a proud man humble a vain man serious a covetous worldling heavenly a wicked man a good man let him think of Eternity where only the humble the heavenly are favoured and accepted 2 Cor. 3. 11. 3. What would check Temptations either from the Pleasures Riches or Honors of the world these are not eternal Riches nor eternal Pleasures nor eternal Honors transitory things are not our business nor our scope Heb. 11. 25. 4. What would quicken diligence and put life into our endeavors but the meditation of Eternity Every thing should be laboured for that hath an everlastingness in it the travel of your souls should be laid out upon those things Isa. 55. 2. Wherefore do you spend your money for that which is not bread and your labour for that which satisfies not So John 6. 27. Labour not for the meat that perisheth but that which endureth to life everlasting Surely serious diligence is necessary Shall I trifle away that time which I am to improve for Eternity Direct 2. Let the enjoyment of an Eternal God be your end and scope 2 Cor. 4. 18. While we look not to things which are seen but to things that are not seen for the things which are seen are temporal but the things which are not seen are eternal When you have set eternal things before you then make your choice on the one side there are eternal joys on the other eternal torments Now vain pleasures lead to the one solid godliness to the other By the neglect of God you run the hazard of a miserable Eternity By the choice of God for your Lord and portion you get an interest in a blessed Eternity only let me warn you 1. To chuse End and Means together Mat. 7. 13 14. Enter ye in at the strait gate for wide is the gate and broad is the way that leadeth to destruction and many there be that go in thereat Because strait is the gate and narrow is the way that leadeth to life and few there be that find it They must be coupled both quicken each other the intention of the end quickens to a diligent pursuit and an earnest use of means and the use of means will sooner give you to understand what your condition will be than a bare reflection upon the End 2. Do not confound principal and subordinate Means so as one should justle out the other The primary means of going to the Father is Christ. John 14. 6. Iesus saith unto him I am the Way and the Truth and the Life no man cometh to the Father but by me The secondary means is holiness Heb. 12. 24. Without holiness no man shall see the Lord. Direct 3. Be resolvedly true to your End which is the enjoyment of God and that will quicken you the more and direct you for the End is both our measure and our motive In short do all things from eternal Principles to eternal Ends the eternal Principle is the grace of the Spirit the eternal End is the pleasing glorifying and enjoying of God Philip. 1. 11. Being filled with the fruits of righteousness which are by Iesus Christ unto the praise and glory of God Actions carried on from eternal Principles according to an eternal Rule for an eternal End cannot miscarry SERMON XCIV PSAL. CXIX VER 89. Latter Clause Thy word is setled in heaven THis will bear two senses 1. Relating to God's Decree made in Heaven 2. That an Emblem of its Constancy is in Heaven 1. It may be referred to God's Decree Thy word is setled in Heaven in thy Mind and Will The words of temporal Kings are on Earth and therefore their Laws and Edicts are subject to many changes and are often revoked and altered either by themselves or by their Successors but the Word of God is above all changes and alterations as being decreed in Heaven 'T is preached on earth believed on earth
fulfilled on earth but decreed in Heaven fixed and setled there by God's unalterable Purpose and Will 2. That in Heaven there is an Emblem of it 'T is usual in Scripture to set forth the stability and constancy of God's Word by this similitude as Psal. 89. 2. Mercy shall be built up for ever thy faithfulness hast thou established in the very heavens So when 't is compared with the Covenant of day and night Jer. 33. 20 21. Thus saith the Lord if you can break my Covenant of the day and my Covenant of the night that there should not be day and night in their seasons Then may also my Covenant be broken with David my servant So Ier. 31. 35 36 37. This sense I incline to because in the next Verse 't is compared with the stability of the earth Well then his Word is setled in Heaven partly because the Heavens stand fast by the same Word by which they were first made Gen. 1. 3 6. And God said Let there be light and there was light Let there be a firmament in the midst of the waters and divide the waters from the waters and it was so So Midrash Tillim And partly because the Being and Order of Heaven sheweth the setledness of God's Word as the Heavens were created and setled in a course which they constantly observe in their motions and this duration and equability in the motion is so exact that men can foresee Eclipses long before they happen therefore the Psaâ—…st saith Psal. 114 19. The Sun knoweth his going down that is keepeth so to the just Poâ—…ts of his Compass as if he were an intelligent Agent and knew the exact time when to set and rise Now when we lift up our eyes to Heaven and see how punctually and exactly the Order is observed which is once setled by God's Will even from the beginning of the world to this day no remarkable change hath been observed the heavenly bodies keep their tenour and course and by their constant motions distribute their light and influence to the world and this from their first Creation and all because he hath said It shall be so in the strength of his Word they abide This continuance of the Heavens sheweth the permanency of his Word DOCT. That God's Word is of an Eternal Truth and Immutable Constancy By his Word is principally meant the Gospel Covenant It is said by the Prophet Isaiah Chap. 40. ver 8. The grass withereth and the flower fadeth but the word of our God shall stand for ever And the Apostle Peter quoting and improving the same place saith The word of God is the Gospel preached unto you 1 Pet. 1. 24 25. And more especially the promise of eternal life for that is opposite to the fading glory of the present life and is the eternal effect of the Word of God abiding in our hearts when all other things fade and decay this blessed estate offered in and conveyed by the Gospel will not fail us 1. I shall give you the Reasons 2. The Emblem and Representation 3. The Profit and Usefulness of this Meditation 1. The Reasons In every Promise that it be certain and firm three things are required First That it may be made seriously and heartily with a purpose to perform it Secondly That he that hath promised continue in his purpose without change of mind Thirdly That it be in the power of him that promiseth to perform what he hath so promised Now of all these things there can be no doubt 1. Certainly God meaneth as he speaketh when he promiseth to give eternal life to those that believe and obey the Gospel There is no question but he is so minded when he hath written a Book to assure the world of it for what need God to courâ—… the Creature with an imaginary happiness or to tell them of a glorious Estate which he never meant to bestow upon them Yea why should Amen the faithful Witness come from Heaven farther to assure us of it by his Doctrine dye the death to purchase it for us and afterward rise again and enter into that happiness which he spake of That our faith and hope may be in God 1 Pet. 1. 21. Why should he as soon as he was ascended give gifts unto men send forth messengers into the world to preach this doctrine and give notice of this blessed Estate to be had upon these terms and attest it by divers signs and wonders partly to alarum the drowsie world to regard it and assure the incredulous world of the truth of this salvation Heb. 2. 3 4. Not to believe that God is serious in all this is to make him a Lyar indeed yea to establish a Lye and Falshood with great Solemnity 2. That God doth continue his purpose is no doubt if we consider his eternal and unchangeable Nature Mal. 3. 6. For I am the Lord I change not therefore ye sons of Iacob are not consumed And James 1. 17. With him is neither variableness nor shadow of turning And what should alter his purpose Doth he meet with any thing that he foresaw not and knew not before God doth never repent and call back his Grant that he hath by this Act of Grace ensured Eternal Happiness to the Saints on such terms 1 Sam. 15. 29. For the strength of Israel will not lye nor repent for he is not a man that he should repent Psal. 110. 4. I have sworn and will not repent thou art a Priest for ever after the order of Melchisedech Christ is instated in full power of entertaining and blessing his faithful Servants which shall never be retracted To take off all doubt he hath given us double assurance his Word and his Oath Heb. 6. 17 18. God being willing more abundantly to shew to the heirs of promise the immutability of his counsel confirmed it by an oath That by two immutable things wherein it was impossible for God to lye we might have strong consolation who have fled for refuge c. God hath ever been tender of his Word above all that is famed or believed of God this is most conspicuous Psal. 138. 2. Thou hast magnified thy Word above all thy Name Now this needed not for an Oath is interposed in a doubtful matter but it sheweth God's extraordinary care for our satisfaction his good will is seen in the Promise his solicitude in the Oath In short God would never be so fast bound but that he doth continue his purpose 3. That he is able to perform it Mat. 19. 26. With God all things are possible Rom. 4. 21. Being fully persuaded that what God had promised he was able to perform Phil. 3. 21. According to the working whereby he is able even to subdue all things to himself He is able to find out a way whereby sinners may be reconciled sanctified subdued by his Spirit whereby his Interests may be preserved in them against the assaults of the Devil the World and the Flesh finally able to
in rugged ways though we oftentimes stumble yet if our soul be with him we may have comfort Use. I. This is for the Conviction of divers Persons that they do no more serve God in their Souls do not keep his Testimonies 1. There are some that neither serve God with body or soul as all loose Persons who do not so much as make a shew of his service they are all for their brutish Pleasures their souls to hunt them out and their bodies to pursue and follow them Their Souls is a cage of unclean Birds and a stye of all filthiness and their Bodies only a strainer for Meats and Drinks to pass thorough or a Channel for Lust to run in so that they have nothing at all to spare for God The Soul is an ill guide suggesting all manner of evil and the body a ready instrument to accomplish it These are those that yield up their Members to Uncleanness and to iniquity unto iniquity Rom. 6. 19. Oh! time will come when God will tear them in pieces and rend the guilty Soul from the imbraces of the unwilling body A sad time 't will be for these the Soul will curse the Body as an ill Instrument the Body the Soul as a corrupt Guide and curse the day of their first union when they cannot expect but to meet again in flames 2. Some that give their Bodies to God but withhold their Souls from him How may this be done Answ. 1. Generally When Men content themselves with a naked Profession of Christianity and some external Conformity thereunto 'T is a stupid Religion that consists in outward Actions Iudas was externally a Disciple but Satan entred into his heart Luk. 22. 3. Ananias joyned himself to the People of God but Satan filled his heart Acts 5. 3. Simon Magus was Baptized but his heart was not right with God Acts 8. 22. Many Men may not only make Profession but perform many good Actions Be as to external conformity blameless yet till their hearts are subdued to God they should not be satisfied with their Condition Though you pray with the Pharisee Luk. 18. Pay thy Vowes with the Harlot Prov. 7. Offer Sacrifice with Cain Fast with Iezabel sell thine Inheritance to give to the Poor with Ananias and Saphira 't is all in vain without the heart Many Hypocrites are all Ear to Hear all Tongue to Talk all Face to Appear but not an Heart to Obey Something must be done for Religion for Fashion sake and shame of the World yea though thou dost not dissemble do many things yet if your hearts be not renewed and changed all is nothing you do not keep the Testimonies of the Lord with your Souls 2. And more Particularly When Men make conscience of Ceremonies and outsides rather then sincere Obedience As the Pharisees Matth. 23. 25 26. They make clean the outside of the cup and platter but within are full of extortion and excess Pretend great purity in eating their Meat but care not with how great Iniquity they purchase it Papists think they have done enough if they mutter over a few idle Words without Spirit and Life the most part of their service 't is but that of the body without the soul they Worship in a strange Language not knowing what they do or say and nearer home draw nigh with their Lips when their Hearts is far from him Matth. 5. 8. These leave their Hearts at home the Devil findeth them other work that suffer their Hearts to straggle and to be like the Fools Eyes in the corners of the Earth when with their Bodies they are ingaged in serious and solemn Duties of Gods Worship Use. II. Is to press you to serve God with your hearts and souls as well as your bodies 1. This is the Character of true Worshippers Rom. 1. 9. My God whom I serve in the spirit And 2 Tim. 1. 3. God whom I serve with a pure conscience This was peculiar to Paul alone 't is the description of the spiritual Circumcision Phil. 3. 3. For we are the circumcision which worship God in the spirit and rejoyce in Christ Iesus and have no confidence in the flesh These are such as are true Worshippers 2. God will accept of no other for he looketh for the heart and knoweth whether we give it him yea or no Men care not for fawning and the obsequiousness of empty Courtships but look for reality if they could discern it 2 Kings 10. 15. Is thy heart right as my heart is with thy heart 't was Iehu's question to Ionadab the Son of Rechab Dost thou as really affect me as I do thee And Men do not look to the Matter of the Gift but the Mind of the Giver and will God think you who can infallibly Judge and will one day bring the hidden thoughts of the heart to Light 1 Cor. 4. 5. will he be put off with shows and empty formalities Well then see that your Souls be in it otherwise he will not accept of Rivers of Oyl and thousands of Rams All your Pomp and Cost upon outside services is lost But 't is not every soul that will keep Gods Testimonies when the People said all that the Lord hath spoken we will do it Deut. 5. 29. Oh that they had such an heart It must be such an heart for man is naturally averse from God sin sets up its Throne in the Heart and thence diffuseth its Venom into his Actions Gen. 6. 5. It must be 1. A Broken Heart 2. A Renewed Heart 3. An Heart purified by Faith 4. And Acted by Love 1. A Broken Heart it must be Psal. 51. 11. for before that all that we do is forced and superficial We are never serious till acquainted with brokenness of heart but serve God in a slight careless fashion That bruising is to cast into a new Mould 't is a preparative to the New Heart Wheat is not Bread till it be Grinded and a crack'd Vessel cannot be renewed till it be melted in the Furnace Nor we formed anew till we be first melted humbled and broken for sin 2. The Heart must be Renewed by Grace for 't is a Renewed Soul only that keepeth the Commandments Ezek. 36. 26. A new heart also will I give unto you and a new spirit will I put into you and then I will cause you to walk in my statutes and ye shall keep my Iudgments to do them The Hearts of the Sons of men are fully set in them to do evil till God change them and renew a right Spirit within them Prov. 10. 20. The heart of the wicked is nothing worth A vain sottish sensual careless heart will never do God any service there must be Life before there can be Action A supernatural Principle before there can be supernatural operation for all things act according to their form All that we do else is but like Adulterating Coin Guilding over Copper or Brass 3. An Heart purified by Faith Acts 15. 9. There are
ignorant nor forgetful of our prevarications and disobedience The Rechabites were tender of the Commandment of their dead Father Ier. 35. who could not take cognizance of their actions Our father commanded us certainly we should be tender of the commands of the great God Prov. 15. 3. The eyes of the Lord are in every place beholding the evil and the good He is not so shut up within the curtain of the Heavens but that he takes notice how his Laws are kept and observed Saith the Prophet to Gehazi Went not my spirit with thee meaning his Prophetical Spirit so doth God as it were appeal to the Conscience of a sinner doth not my Spirit go along with thee is not he conscious to our works and observes all we do 4. God stands much upon the authority of his Law Hos. 8. 12. I have written to them the great things of my Law c. Mark he calls them the great things of his Law they are not things to be slighted and contemned They are not directions of little moment there is no small hazard in contemning them or not walking according to them Indeed we think it a small matter to stand upon every circumstance but God doth not think so Uzzah was struck dead in the place for failing in a circumstance he would stay the Ark which shook The Bethshemites sinning in a circumstance it cost them the lives of many thousands Lot's wife for looking back was turned into a pillar of salt Let these things beget an awe upon our hearts of the great God and of what he hath enjoined us Use 2. It informs us of the heinous nature of sin of sin in general it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transgression of the Law 1 Joh. 3. 4. that is a contempt of Gods authority it is an unlording of him and putting him out of the Throne Every sin is an affront to Gods authority it is a despising of the Command 2 Sam. 12. 9. you rise up in defiance to God and cast off his Soveraignty in despising his Command more particularly sins against knowledg or against conscience you may see the heinousness of these sins by this All sins they proceed either from ignorance or from oblivion or from rebellion Sins of Ignorance they are not so heinous though they are sins a man is bound to know the will of his Creator but then ignorance of it is not so heinous to strike a friend in the dark is not so ill taken as in the open light So there are sins of Oblivion which is an ignorance for the time for a man hath not such explicite thoughts as to revive his knowledg upon himself he is overtaken Gal. 6. 1. This is a great sin too why for the awe of God should ever be fresh and great upon the heart and we are to remember his statutes to do them But now there are sins of Rebellion that are committed against light and conscience whether they be of omission or commission We are troubled for sins of commission against light we should be as much for sins of omission for they are rebellions against God when we omit a duty of which we are convinced Iam. 4. 17. To him that knoweth to do good and doth it not to him it is sin Secondly Come we to the manner of this Obedience Thou hast commanded us to keep thy precepts diligently From thence note Doct. That we should not only do what God hath required but we should do it diligently 1. Because the matter of keeping Gods precepts doth not only fall under his authority but the manner also God hath not only required service but service with all its circumstances 1 Cor. 9. 24. I so run that I may obtain It is our duty not only to run but so run not as in jest but as in good earnest Rom. 12. 11. Fervent in spirit serving the Lord Not only serving the Lord but seething hot in spirit when our affections are so strong that they boil over in our lives And Iam. 5. 16. The servent effectual prayer that prayer which hath a spirit and a life in it not only prayer is required but fervency not dead and drowsie devotion So Luk. 8. 18. not only it is required that we hear but to take heed how we hear with what reverence and seriousness And Act. 26. 7. The twelve Tribes served God instantly day and night with the uttermost extention of their strength so the word signifies And for Charity it is not enough to give but with readiness and freeness Be ready to communicate like life-honey it must drop of its own accord 2. The manner is the great thing which God requires it is very valuable upon several grounds Prov. 16. 2. The ways of man are clean in his own eyes but the Lord weigheth the spirits What doth God put into the ballance of the Sanctuary when he comes to make a judgment When he would weigh an action he weighs the spirits he considers not only the bulk the matter of the action but the spirit with what heart it was done A man may sin in doing good but he cannot sin in doing well therefore the manner should be looked to as well as the matter 3. It 's a good help against slightness We are apt to put off God with any thing and therefore we had need to rouze up our selves to serve him with diligence Josh. 24. 19. You cannot serve the Lord for he is a jealous God c. It is another matter to serve the Lord than the world thinks of why for he is holy and jealous he is holy and so hates the least failing and very jealous sin awakens the displeasure of his jealousie he will punish for very little failings Ananias and Saphira struck dead in the place for one lye Zacharias struck dumb for an act of unbelief Moses for a few rash words never entred into the land of Canaan David for a proud conceit in numbering the people lost seventy thousand men with the Pestilence The Corinthians many of them died for unworthy receiving God is the same God still he hates sin as much as ever therefore we should not be slight 4. It is a dishonour to God to do his work negligently Mal. 1. 14. Cursed be the deceiver which hath in his flock a male and voweth and sacrificeth unto the Lord a corrupt thing for I am a great King saith the Lord Implying that it is a lessening of his Majesty it is a sign we have cheap thoughts of God when we are slight in his service Christians we owe our best to God and are to serve him with all our might Deut. 6. 5. Thou shalt love the Lord thy God with all thy heart with all thy soul and with all thy might It is a lessening of his excellency in our thoughts when every thing serves the turn 5. Keeping the Commandment 't is a great trust God hath left this trust with us that we should keep his precepts therefore it is
favour that often resort to him carry on a constant communion with him those that are waiting for his power and presence in his Ordinances these are the men God will own We are not fit to receive so great a blessing as Gods favour if we will not look after it with diligence 2dly Observe Those that would seek God aright must seek him with their whole heart But how is that Besides what hath already been spoken of it in the Second Use it noteth three things 1. Sincerity of aims 2. Integrity of parts 3. Uniformity of endeavours 1. Sincerity of aims Many pretend to seek God but indeed they do but seek themselves As those that followed Christ for the loaves that take up Religion upon base and carnal respects Ioh. 6. 26. Verily I say unto you Ye seek me not because ye saw the miracles but because ye did eat of the loaves and were filled There was much outward diligence but a false heart lurking under it their belly drove them to him Of all by-ends this is the worst and basest Vix diligitur Iesus propter Iesum Jesus Christ is scarce loved for Jesus sake Yet further those that prayed to God for corn wine and oyl and did not seek his favour and grace in the first place see what the Lord saith of them Hos. 7. 14. They have not cried unto me with their heart when they howled upon their beds They did seek God but yet it is counted howling They only minded the supply of outward wants and made prayer meerly to be an act of carnal self-love and then it is but howling such a noise as a dog or a beast would make when he wants his food Christians no doubt they were instant there was a world of earnestness they were affected when the stroke was upon them and seriously desired to get rid of it But they have not cried to me with their whole heart it was but such a sense of pain and want as the beasts have If there be any thing sought from God more than God or not for God we do not seek him with the whole heart but only for other uses 2. It notes integrity of parts We read in Scripture of loving God not only with the heart but with the whole heart and of believing not only with the heart Rom. 10. 10. but of believing with the whole heart Act. 8. 37. Because seeking of God is but a Metaphorical term by which Faith is exprest therefore let us see what it is to believe with the whole heart The Doctrine of the Gospel is not only true to work upon the understanding but it is good so as to move and draw the will 1 Tim. 1. 15. This is a faithful saying and worthy of all acceptation c. Not only a faithful saying that is a true Doctrine That Iesus Christ came into the world to save sinners but it 's worthy of all acceptation it 's an excellent Doctrine to ravish the will Now observe what a great deal of difference there is between men in believing Some that hear the Gospel and have only a literal knowledg of it so as to be able to talk of it so as to understand the words and syllables to know what it means they may have some clearness of understanding this way but there is not a sound assent There are others affected so with the Gospel as by the common influence of the Spirit they may assent to the truths delivered concerning God and Christ and Salvation by him yet do not give it entertainment in their hearts these may be said to seek God but not with the whole heart A speculative naked and cold assent they may have but that is not enough It 's not enough to see food that is wholesom but you must eat it nor is it enough to understand the Gospel and believe that it is true but we must embrace it it must be accepted else we do not believe with the whole heart The word is propounded to man as true now the truth made known may cause a speculative assent this may draw profession after it and this we call Historical Faith because we are no more affected with the Gospel than with an ordinary History which we read and believe The word is propounded again as good to move and excite the will Now there 's a twofold good the good of happiness and the good of holiness The good of happiness that which is profitable and sweet Then there 's the good of holiness Now there are many that look upon the Gospel as good and profitable because it offereth pardon and eternal life such comfort to the Conscience and such good to our whole souls We may be affected with it as a good Doctrine Naturally man hath not only a sense of Religion but he hath a hunger after Immortality and everlasting blessedness Therefore since the Gospel doth so clearly promote happiness it may be greedily catched hold of by those whose hearts are affected while they look upon it under these notions and they may be so far affected that they may for a while not only profess it out of danger but when some danger doth arise they may defend their opinions with some care yet this is not with all the heart why assoon as any great danger doth arise out of which there is no escape as Gibbets Fires Racks Ignominy and utter loss assoon as persecution arose saith Christ all this ardor and heat of spirit which they did formerly seem to have comes to nothing What 's the reason it vanisheth because they receive the Gospel rather upon those notions of interest and profit than of duty and holiness And the impression of the profitableness of the Gospel as a Doctrine of happiness was not so deeply rooted in them not so durable that the hope of the future good would be prevalent over the fear of present evil and danger There may be some desires of heaven in a carnal breast but they are easily blotted out by worldly temptations but the true desires of holiness are lasting and will prevail over our lusts 3. Believing with all the heart implies uniformity of endeavours Oftentimes the soul may be strongly moved and affected for the present and carried out to the Gospel under the notion of holiness but it is but the lighter part of the soul that is so moved not the whole heart therefore it is not durable The people meant as they spake when they were willing to come under the obedience of the Word God gives them that testimony The people have well said but O that there were such a heart in them Deut. 5. 28 29. They may receive it and may seem affected with it and have a sense of reformation but saith the Evangelist Luk. 8. 14. it brings no fruit to perfection It was not so deeply rooted as to prevail strongly over their carnal distempers And therefore here comes in another sort of men that are affected with the word as a holy
them the great things of my law but they were counted as a strange thing To be strangers to the word of God and little conversant in it is a great evil What is it to hide the word in our hearts 1. To understand it to get a competent knowledg of it we take in things into the soul by the understanding Prov. 2. 10. When wisdom entreth into thine heart and knowledg is pleasant unto thy soul. There is first an entrance by knowledg 2. When it is assented unto by faith The word is setled in the heart by faith otherwise it soon vanisheth Heb. 4. 2. The word preached did not profit them not being mixed with faith in them that heard it 3. When it is kindly entertain'd Joh. 8. 37. Christ complains Ye seek to kill me because my word hath no place in you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men are so possessed with lust and prejudice that there is no room for Christs word though it break in upon the heart with evidence and power yet it is not entertained there but cast out again as an unwelcome guest 4. When it is deeply rooted Many men have flashes for a time their affections may be much aloft and they may have great fits and elevations of joy and delight but no sound grace Joh. 5. 35. Ye rejoyced in his light for a season But now the word must be setled into a standing-affection if we would have comfort and profit by it We read of the ingrafted word Iames 1. 21. There is a word bearing fruit and a word ingrafted Till there be the root of the matter in us in vain do we expect fruit The Reasons why this is one duty and practice of the Saints to hide the word in their hearts are two Reas. 1. First That we may have it ready for our use We lay up Principles that we may lay them out upon all occasions Man hath an ingestive and an egestive faculty when it is hid in the heart it will be ready to break out in the tongue and practice and be forth-coming to direct us in every duty and exigency When persons run to the Market for every penny-worth it doth not become good housekeepers To be to seek of comforts when we should use them or to run to a book is not so comfortable as to hide it in the heart As Christ saith A good Scribe which is instructed unto the Kingdom of heaven bringeth forth out of his treasure things new and old Mat. 13. 52. He hath not only this years growth but the last years gathering for so is the allusion made he hath not only from hand to mouth but a good stock by him So should a Christian have not only knowledg from hand to mouth but a good stock and treasure in his heart which is a very great advantage in these seven things 1. It will prevent vain thoughts What 's the reason evil is so ready and present with us because our stock of knowledg is so small A man that hath a pocket fuller of brass farthings than pieces of silver will more readily draw out farthings than shillings his stock is greater so vain thoughts will be more ready with us unless the word dwell richly in our hearts Mat. 12. 35. A good man out of the good treasure of his heart bringeth forth good things and an evil man out of the evil treasure bringeth forth evil things The workings of our spirits are as our treasure and stock The mind works upon what it finds in it self as a Mill grinds whatsoever is put into it chaff or corn Therefore if we would prevent wicked thoughts and musings of vanity all the day long we must hide the word in our heart 2. When you are alone and without outward helps your hearts will furnish you with matter of counsel or comfort or reproof Psal. 16. 7. My reins instruct me in the night season When we are alone and there is a veil of darkness drawn upon the world and we have not the benefit of a Bible a Minister or Christian friends our reins will instruct us we may draw out of our heart that which will be for our comfort and refreshing A Christian is to be a walking Bible to have a good stock and treasure in himself 3. It will supply us in Prayer Barrenness and leanness of soul is a very great defect which Gods children often complain of one great reason is because the Word of God doth not dwell plenteously in them so that in every Prayer we are to seek If the heart were often exercised in the Word the Promises would hold up our hearts in Prayer enlarge our affections and we should be better able to pour out our spirits before him Psal. 45. 1. My heart is inditing a good matter what then my tongue is the pen of a ready writer When the heart is full the tongue will be loosed and speak freely What 's the reason we are so dumb and tongue-tyed in Prayer because our heart is so barren When the spring is dry there will be little water in the stream Ephes. 6. 17. Take the sword of the spirit that is the word of God then presently praying with all manner of supplication When we have a good store of the Word of God it will burst out in Prayer 4. It will be a great help to us in all businesses and affairs Prov. 6. 21 22. speaking of the precepts of God Bind them upon thy heart when thou goest it shall lead thee when thou sleepest it shall keep thee and when thou awakest it shall talk with thee Upon all occasions the Word will be ready to cast in seasonable thoughts when we awake our most early thoughts in the morning will begin with God to season the heart all the day and as we are about our business the Word will hold our hearts in the fear of God and when we sleep it will guard thee from vain dreams and light imaginations In a wicked man sin ingrosseth all the thoughts it imploys him all the day plays in his fancy all the night it solicites him first in the morning because he is a stranger to the Word of God But a man that is a Bible to himself the Word will be ever upon him urging him to duty restraining him from sin directing him in his ways seasoning his work and employment Therefore we should hide the Word in our hearts 5. It is a great relief against temptations to have the Word ready The Word is called The sword of the spirit Ephes. 6. 7. In spiritual conflicts there is none to that Those that ride abroad in time of danger will not be without a Sword We are in danger and had need handle the sword of the Spirit The more ready the Scripture is with us the greater advantage in our Conflicts and Temptations When the Devil came to assault Christ he had Scripture ready for him whereby he overcame the Tempter The door is barr'd upon Satan and he
spiritual light else they shall have no favour and relish Can sense which is the light of Beasts trace the workings or the flights of Reason Can you see a Soul or an Angel by the light of a candle there is no proportion between them So can a natural man receive the things of the Spirit he receives them not why because spiritual things must be spiritually discerned 2. There is not only blindness but obstinacy and prejudice When we come to judg by sense and reason the whole business of Christianity seems to be a foolish thing to a carnal heart To give up our selves to God and all our Interest and to wait upon the reversion of a happiness in another world which is doubtful whether there will be any such thing or no is a folly to him To deny present lusts and interests to be much in prayer and be often in communion with God is esteemed a like folly When the Apostle came to preach the Gospel to the Wits at Athens they scoffed at him they entertained his Doctrine as fire is entertained in wet wood with hissing and scorn To do all and suffer all and that upon the account of a happiness to come to a carnal heart this is but a fancy and a meer imagination 3. As blind and obstinate so we are apt to abuse truth Carnal hearts turn all to a carnal purpose As Spiders assimilate and turn all they suck into their own substance so doth a carnal heart turn all even the Counsels and Comforts of the word to a carnal purpose Or as the Sea whatever comes into it the sweet Rivers and droppings of the clouds turns all into salt water Hos. 14. 9. Who is wise and he shall understand these things prudent and he shall know them but the transgressors shall stumble therein As right excellent and as notable as the doctrines of the word are yet a carnal heart finds matter in them to stumble at he picks that which is an occasion of ruine and eternal perdition from the Scripture therefore the Apostle saith Eph. 4. 21. If ye have learned of him as the truth is in Iesus We are never right and truth never works as to regeneration but it 's only fuel for our lusts until we have learned it as it is in Jesus Carnal men undo themselves by their own apprehensions of the truths of God Luther calls some Promises bloody Promises because of the mistakes of carnal men by their perverse application Therefore that we may maintain an awe of God in our soul we need to be taught of God 4. We are apt to abuse our knowledg Saving-knowledg makes us more humble but carnal knowledg more proud Where it is in gift rather than in grace there men are puft up The more we know God or our selves by a divine light the more humble we shall be Jer. 31. 18 19. When I was instructed I smote upon my thigh I was ashamed even confounded because I did bear the reproach of my youth The more light we have from God the more we look into a vile heart When Adam's eyes were opened he runs into the bushes he was ashamed So when God opens the eyes and teacheth a Christian this makes him more humble 5. There needs Gods teaching because we are so apt to forsake when we have known the things of God Psal. 119. 21. The proud do err from thy commandments What 's the reason David was so stedfast in the truth he did not take it up from the teachings of man but from the teachings of God When a man leads us into any truth another man may lead us out again But now when God hath taught us and imprest a truth upon the heart then it is durable What 's the reason believers are not as fickle as others and not led away by the impure Gnosticks and like those Libertines now among us 1 Joh. 2. 20. Ye have an unction from the holy One and ye know all things They had an unction which came down from Jesus Christ upon their hearts and then a man is not led away by every fancy but begins to grow stable in spirit 6. We cannot tell how to master our Corruptions nor restore reason to its Dominion again 'T is not enough to bring light into the soul but we must have power and efficacy or true conversion will not follow Man's reason was to govern his actions Now all literal instruction is weak like a March-Sun which draweth up the vapours but cannot scatter them it can discover sins but cannot quell them Rom. 7. 19. When the commandment came sin revived and I died He could not tell how to bridle his lusts he found them more outrageous The good that I would do I do not and the evil which I would not that I do Thirdly The Benefit and Utility of Gods teaching When God teacheth truth cometh upon us with more conviction and demonstration 1 Cor. 2. 6. and so hath a greater awe and soveraignty Those that have made any trial can judg between being taught of God and men Those that are taught of men the charms of Rhetorick may sometimes stir up some loose affection but it doth soon vanish and wear away again but the work of God makes deep impression upon the soul and truths are then more affective Man's knowledg is sapless dry and unsavoury 2 Pet. 1. 8. For if these things be in you and abound they make you that ye shall neither be barren nor unfruitful in the knowledg of our Lord Iesus Christ. There may be an empty belief and a naked and unactive apprehension of Christ which stirs up no affection but the light which comes from God enters upon the heart Prov. 2. 10. it affects the whole soul. It doth not only stay in the fancy float in the brain but affect the heart And then it is renewing Man's light may make us more learned but God's light more holy We are changed by beholding the glory of God into the same Image 2 Cor. 3. 18. SERMON XIV PSAL. CXIX 13. With my lips have I declared all the judgments of thy mouth FOR the coherence of these words you may refer them either to the 11th or 12th Verse If to the 11th Verse there he speaks of hiding the word in his heart and now it breaks out in his tongue First it must be in the heart and next in the tongue First in the heart It is but hypocrisie to be speaking and talking of good things when we have not been refreshed and warmed by them our selves Christianity is not a Religion to talk of but to live by There are many rotten-hearted hypocrites that are all talkers like the Moon dark in themselves whatever light they give out to others or like Negroes that dig in rich Mines and bring up gold for others when themselves are poor The power of grace in the heart is a good foundation for grace in the lips This is the method and order wherein David expresseth it I
glances and imperfect knowledg of our estate and so are not affected as we should a particular view of things most works with us Look as Christ the more particularly he is set forth the more taking is the object when the lump of sweetness is dissolved then it is tasted The more particularly we pry into our estate the more we are affected and the more we shall see of the deceitfulness of our own hearts When every one shall know his own sore and grief 2 Chron. 8. 29. 4. It will be of great advantage in the spiritual life to declare often our whole estate to God for the more men know themselves the more they mind God and their heavenly calling Those men that make conscience of declaring themselves to God will ever find lusts to be mortified doubts to be resolved graces to be strengthned A man that doth not look after his estate it runs into decay insensibly before he is aware So when men grow negligent of their hearts and never think of giving an account to God all runs to wast in the soul. Searching and self-examining Christians will be the most serious Christians for as they have a more distinct affective sense of their condition so they always find more work to do in the spiritual life They come to know what are their sins and assaults and conflicts and what further strength they may have in the way of holiness and by this account they are engaged to walk more exactly that they may not provide matter against themselves 1 Pet. 3. 7. that their prayers be not hindred that they may look God in the face with more confidence USE 1. Let us clearly and openly declare our condition to the Lord our griefs and sorrows and so our sins First Our griefs and sorrows Two things will quicken you to this 1. The inconvenience of any other way What will you do If you swallow your griefs that will oppress the heart The more we unbosome our selves to a friend the more we find ease vent and utterance doth lessen our passion An Oven stopt up is hotter within so the more close we are the more we keep our own counsel the greater is our burden Look as wind when it is imprisoned in the caverns of the earth it causeth violent Convulsions and Earthquakes but if it find vent all is quiet so it is with the heart when troubles are kept close then they become the greater burden they make the heart stormy full of discontent but when we open our selves as Hannah did her case to God 1 Sam. 1. 8. we are no more sad or if we go to any thing on this side God our troubles encrease When a man hath sorrow upon his heart it is not the next ditch will yield him refreshing and comfort but he must go to the fountain of living water If we be afraid of an enemy without our business is to strike in with God Prov. 16. 7. When a mans ways please the Lord he maketh even his enemies to be at peace with him God hath the command of all things he is first to be treated with then there is hope and relief in God When we are humble and tractable in our affliction when we come and represent our case to him the very thing gives us some hope for the Lord doth all out of mercy Therefore the very representing our misery as David Psal. 69. 29. But I am poor and sorrowful that we are in a miserable forlorn condition if you have nothing else to plead this is that which moves God and works upon his bowels Look as beggars to move pity will uncover their sores that as it were by a silent Oratory they may extort and draw forth relief from you so go to the Lord and acquaint him with your condition some hope will arise hence Lord I am weak and poor deliver me that 's all the argument 2. As to sins let me tell you Go to God with clearness and openness reveal your whole state tell him what are your temptations and conflicts and how your heart works Though he knows it already by his own Omnisciency yet let him know it by your own acknowledgments Let him not know it as a Judg take notice of it so as to punish you but go deal plainly and confess your sins To this end 1. There will be need of light that you may be able to judg of things Heb. 5. 14. They have their senses exercised to discern both good and evil When a man hath not only a speculative knowledg but hath his senses exercised able to judg of the workings of his own heart he can discern what 's of flesh and what 's of spirit and so can give an account to God When we have not only some naked Theory we shall be able to see what 's a temptation where our help and where our weakness lyes 2. There needs observation of the workings of our own hearts A man that would give an account to God need to observe himself narrowly and keep his heart above all keepings David that saith here I declared my ways saith elsewhere I considered my ways It is but a formal account we can give without serious consideration We must therefore keep our hearts with all diligence Prov. 4. 23. 3. There needs in many cases a serious search for instance in deep desertion when God withdraws the light of his countenance and men have not those wonted influences of grace those glimpses of favour and quicknings of spirit and enlargings of heart Psal. 77. 6. I call to remembrance my song in the night I commune with mine own heart and my spirit made diligent search When under any despair of soul trace it to its original cause wherein I have grieved the Spirit of God So Lam. 3. 40. Let us search and try our ways There needs a very distinct and serious enquiry into the state of our souls that we may deal ingenuously with God and lay open our selves before him II. The second clause And the Lord heard me Doct. After an ingenuous and open declaration of our selves to God we find audience with him So did David and so do all the Saints He was never yet wanting to his people that deal sincerely with him in prayer How doth God manifest his audience either inwardly by the Spirit or outwardly by Providence First Inwardly by his Spirit when he begets a perswasion of their acceptance with God leaves an impression of confidence upon their hearts and a quietness in looking for the thing they had asked Before they have an answer of Providence they have a perswasion of heart that their Prayer hath been accepted There 's a great deal of difference between accepting a Prayer and granting a Prayer Gods acceptance is as soon as we Pray but the thing we beg for is another thing and distinct 1 John 5. 14 15. This is the confidence that we have in him that if we ask any thing according to his Will he
strength that is he observes all our temptations our conflicts how weak we are and he intercedes with God night and day he stands at God's right hand to get out this strength and the Holy Ghost applies it to our heart in the Ordinances for so it is said Eph. 3. 16. To be strengthned with might by his Spirit in the inner man USE To press us to be dealing with God for this strength what shall we do 1. Be weak in your own sense and feeling The way to be strong is to be weak 2 Cor. 12. 10. When I am weak then am I strong The Bucket if we would have it fill'd with the Ocean must first be empty Saith Austin Nemo erit à Deo firmus nisi qui seipsum sentit infirmum God strengthneth those that are weak in their own feeling and sense of their own nothingness Heb. 11. 34. Out of weakness they were made strong out of weakness felt and apprehended 2. There must be a full reliance upon God's strength alone Psal. 71. 16. I will go forth in the strength of the Lord God And Eph. 6. 10. Be strong in the Lord and in the power of his might And 2 Tim. 2. 5. Be strong in the grace that is in Christ Iesus Whatever is in God and in Christ is for our use it is forth-coming for our encouragement and help We have firm grounds for this reliance the infinite power of God and the merit of Christ which is of infinite value What cannot the power of God do the strength of God is ingaged for our relief and succour 3. Use the power that you have and then it will be increased upon you The right arm is bigger than the left why because of Exercise it 's fuller of spirits and strength To him that hath shall be given Mat. 13. 12. and he shall have abundance The more we exercise grace the more we shall have of it Prov. 10. 29. The way of the Lord is strength to the upright The more we walk with God the more strength 4. Use the means for they that wait upon the Lord shall renew their strength Isa. 40. 31. Because God doth all O it 's the greatest engagement that can be to wait upon God in the use of means that we may draw out treasures of grace in Gods way Phil. 2. 12. Work out your salvation for it is God that worketh in you c. See that you keep not off from God why for he doth all 5. Avoid sin that lets out your strength as bleeding lets out the spirits of the body When you grieve the Spirit of Christ which is to strengthen you you cast away your strength from you Let us then wait upon God for help for when all things fail God faileth not II. I now come to the Argument Strengthen me according to thy word Gods word binds him to relieve his people in distress There are two promises one is 1 Cor. 10. 13. God will not suffer you to be tempted above that ye are able A good man would not over-burden his beast certainly the gracious God will not suffer temptations to lye upon us above measure Another promise is in Isa. 57. 15 16 17. To revive the spirit of the humble and to revive the heart of the contrite ones He hath promised comfort and relief to poor broken-hearted sinners you are called by name in the promise it is spoken to people in your case Again Upon such a word and promise of God is Davids prayer grounded A Prayer grounded upon a promise is like to prevail you may put an humble challenge upon God plead his Word to him It is strange fire else you put in the censer when you beg that which God never undertook to grant David often saith according to thy word Again The word of God is the only cure and relief for a fainting soul. When David was languishing away under deep sorrow then Lord thy word did bring strength 1. This is the proper cure Natural means cannot be a remedy to a spiritual distemper no more than a fine suit of apparel to a sick man or a posy of flowers to a condemned man Natural comforts carry no proportion with a spiritual disease nothing but grace pardon strength and acceptance from God can remove it They that seek to quench their sorrows in excess and merry company take a bruitish remedy for soul-diseases Oh foolish creatures that think to sport away or drink down their troubles it is as foolish a course as to think that to sew up a rent in the garment will cure a wound in their body And 2. it is an universal cure we have from the word life comfort strength It is the word that must guide us and keep us from fainting quicken us and keep us from dying This is a full remedy in conjunction with the power of God and makes the sore joyful in the midst of outward troubles Psal. 56. 10. I will rejoyce in God because of his word Lastly This word must be applied to the conscience by God himself Strengthen thou me according to thy word He goes to God that he would apply his word that it might be for his strength for we can neither apprehend nor apply it further than we receive grace from God The word is Gods instrument and worketh not without the principal Agent SERMON XXX PSALM CXIX 29. Remove from me the way of lying and grant me thy Law graciously THERE are two Parts of Christianity destructive and adstructive the destructive part consists in a removing of sin the adstructive part makes way for the Plantation of Grace there 's eschewing evil and doing good We are carried on in a forward earnestness in the way of sin but there 's a great backwardness and restraint upon our hearts as to that which is good The one is necessary to the other we must come out of the ways of sin before we can walk in the ways of God In this prayer David respects both 1. In the first he instanceth in one sin the way of lying not only lying but the way of lying as being conscious to himself of his too often sinning in this kind Now he would not have this setled into a course or way therefore he beggeth remove it the guilt the fault of it 2. As to the adstructive part for the regulating of his conversation he begs the favour and grant of the Law and that upon terms of grace David had ever the book of the Law for every King of Israel was to have it always by him and the Rabbies say written with his own hand But grant me thy law graciously that is he desires he might have it not only written by him but upon him to have it imprinted upon his heart that he might have a heart to observe and keep it That 's the blessing he begs for the Law and this is begged graciously or upon terms of grace meerly according to thine own favour and good pleasure
sent Samuel to anoint David Samuel said How can I go if Saul hear it he will kill me And the Lord said Take an heifer with thee and say I am come to sacrifice to the Lord That was a truth but not the whole truth Obj. But you will say Will not this justifie Mental reservation and Jesuitical Equivocation I answer There are two sorts of Reservations I may reserve part of the truth in my mind But the mental reservations the Jesuits plead for is this When that which is spoken is a lye if abstracted from that which is in the mind for instance If a Magistrate say Art thou a Priest no meaning not after the order of Baal So that which is spoken is a lye But if it be spoken with truth we may reserve part of it That in Samuel was not an untruth but concealing some part of the truth not fit to be discovered So Ier. 38. 24. to 27. Then said Zedekiah unto Ieremiah Let no man know of these words and thou shalt not dye But if the Princes hear that I have talked with thee and they shall come unto thee and say unto thee Declare unto us now what thou hast said unto the King hide it not from us and we will not put thee to death also what the King said unto thee Then thou shalt say unto them I presented my supplication before the King that he would not cause me to return to Ionathans house to dye there Then came all the Princes unto Ieremiah and asked him and he told them according to all these words that the King had commanded so they left off speaking with him for the matter was not perceived 2dly We now come to the Blessing asked Grant me thy law graciously Where first the benefit it self Grant me thy law Secondly The terms upon which it is asked implied in the word Graciously 1. The benefit asked Grant me thy law David had the book of the Law already every King was to have a copy of it written before him but he understandeth it not of the law written in a book but of the law written upon his heart which is a priviledge of the Covenant of grace Heb. 8. 10. For this is the Covenant which I will make with the house of Israel in those days saith the Lord I will put my laws in their minds and write them in their hearts c. Doct. 1. Then is the Law granted to us when it is written upon our minds and hearts that is when we understand it and our hearts are framed to the love and obedience of it otherwise it is only granted to the Church in general but it is not granted to us in particular We may have some common priviledge of being trained up in the knowledge of Gods Will but we have not the personal and particular benefits of the Covenant of Grace till we find it imprinted upon our hearts Well then 1. Press God about this not only to grant his Word unto the Church but to grant it unto you unto your persons To reveal his Son in me Gal. 1. 16. There is a general benefit He hath shewed his word unto Iacob and his statutes unto Israel Psal. 147. 19. And there is a particular benefit Grant me thy law graciously The whole Church may be under a Covenant of grace and some particular members of it may be all that while under a Covenant of Works if they have only an external Law without to shew them what is good but not a Law within to urge and inable them to do it Lex jubet gratia juvat litteral instruction belongeth only to the first Covenant but when the word is made ours that 's a priviledge of the second Covenant The ingrafted word that is able to save our souls Jam. 1. 21. When it is received in our hearts and doth prosper there and fructifie unto holiness when it is written over again by the finger of the Spirit 2. See if this effect be accomplished if the law be granted to you It is so 1. When you have a sense and conscience of it and you own it as your rule for the governing of your own heart and life Psal. 37. 37. The law of God is in his heart none of his steps shall slide It is not in his book only but in his heart to guide all his actions 2dly It is so when you have some ability and strength to perform it Their hearts carry them to it as Psal. 40. 8. I delight to do thy will O God yea thy law is in my heart They have not only a sense and conscience of their rule but a ready spirit to perform it and set about this work cheerfully and heartily A ready and cheerful obedience to Gods Will is the surest note that the Law is given to us when the study and practice of it is the great employment and pleasure of our lives Doct. 2. The Law that is odious to the flesh is acceptable to a gracious heart What others count a restraint they count a great benefit and favour Rom. 8. 7. The carnal mind is enmity against God for it is not subject to the law of God neither indeed can be They shun all means of searching and knowing themselves wishing such things were not sins or not desiring to know them to be so therefore hate the law and will not come to the light 3 Joh. 20. For every one that doth evil hateth the light neither cometh to the light lest his deeds should be reproved As a man that hath light ware is loth to come to the ballance or Counterfeit-coin to the touch-stone or as a bankrupt is loth to cast up his estate They hate the directions and injunctions of the word as contrary to their lusts 1 King 22. 8. He doth not prophesie good concerning me but evil said wicked Ahab and therefore would not hear him and yet he was the Prophet of the Lord They are loth to understand their duty are willingly ignorant 2 Pet. 3. 5. For this they are willingly ignorant of c. But now a gracious heart desireth nothing more than the knowledge of Gods Will how contrary soever to their lusts they approve it Rom. 7. 12. Wherefore the law is holy and the Commandment holy and just and good The Law and Commandment that which wrought such tragical effects in his heart Therefore they desire the knowledge of it above all things Psal. 119. 72. The law of thy mouth is better to me than thousands of gold and silver more than all earthly riches whatsoever it is the best thing they can enjoy to have a full direction in obedience 2dly The practice is welcome to their souls 1 John 5. 3. His commandments are not grievous They are to others not to them because of the suitableness of their hearts to a galled shoulder the least burden is irksome but to a sound back it is nothing love sweetens all USE Do you count the Law an enemy or a friend
love for that enlargeth the heart but sorrow straitens it and puts it in bonds The word that we translate grief Judg. 10. 16. His soul was grieved for the misery of Israel in the Hebrew it is shortned or lessened A man's mind is lessened when he is under that passion Griefs contract and lessen the soul but joy enlargeth it as Isa. 60. 5. and in this sense it is said Psal. 4. 1. Thou hast enlarged me when I was in distress In sorrow the spirits return to comfort and support the heart but in joy they are dilated and scattered abroad and so this is that affection which sends abroad strength and life unto all our actions As this is true of joy and sorrow in common so especially of spiritual joy and spiritual sorrow which are the greatest of the kind no sorrow like that sorrow no joy like that joy therefore nothing more enlargeth the heart When God hides his face when pressing troubles do revive a sense of wrath alas my soul is troubled saith the Psalmist I cannot speak we cannot pour out our hearts to God with that largeness that measure of strength spirit and life as before But now when we can joy in God as those that have received the atonement when we have the comfort of a good conscience the joy in the Holy Ghost this causeth a forward and free obedience and those that could hardly creep before but languisht under the burden of sorrows when cheered and revived with the light of God's countenance they can run and act with vigor and alacrity in Gods service Neh. 8. 10. The joy of the Lord is their strength It is as oil to the wheels as wings by which we mount to meet with God Psal. 30. 11. Thou hast turned for me my mourning into dancing thou hast put off my sackcloth and girded me with gladness It is an allusion to those Eastern Countreys when their garments were girded and tucked up they were more expedite and ready to run so here when thou shalt enlarge my heart then I will run the way of thy commandments when our soul is fill'd with gladness and comfortable apprehensions of the Lord's grace we are carried out to God with greater strength and liveliness 4. We may look upon it as a fruit of love For thus the Apostle doth express his love to the Corinthians 2 Cor. 6. 11. O ye Corinthians our mouth is open unto you our heart is enlarged It is love which is the great poise and weight upon the soul that sets all the wheels a going When love is strong the heart is carried out with fervour and earnestness Neh. 4. 6. We built the wall why for the people had a mind to the work then it went on speedily Where we have no affection to a thing the least service is burdensome but when our hearts are for it then the most difficult thing will seem easie Iacob's seven years hard service were sweetned by his love to Rachel Yea duties against the hair as Sechem for Dinah's sake submitted to be circumcised Love sets us a-work strongly Thus the general enlargement is when we are freed from the slavery of sin and bondage of conscience that we may serve God cheerfully and the particular enlargement you may look upon it as a fruit of wisdom and knowledg or of faith or of joy or of love When we have a fruitful understanding a large faith a sweet delight in God and a strong love to him Secondly For the necessity of this that the heart should be enlarged before we can run the way of God's commandments 1. There needs a large heart because the command is exceeding broad Psal. 119. 96. I have seen an end of all perfection but thy commandment is exceeding broad A broad law and a narrow heart will never suit we need love faith knowledg and all to carry us through this work which is of such a vast extent and latitude 2. We need an enlarged heart because of the letts and hindrances within our selves There is lust drawing off from God to sensual objects James 1. 14. Every man is tempted when he is drawn away of his own lust and inticed Therefore there needs something to poise us to incline us to draw us on to carry us out with strength and life another way to urge us in the service of God Lust sits as a clog upon us it 's a weight of corruption Heb. 12. 1. retarding us in all our flights and motions thwarting opposing breaking the force of spiritual impulsions if not hindering them altogether Gal. 5. 17. Well then lust drawing so strongly one way God needs to draw us more strongly the other way When there is a weight to poise us to worldly and sensual objects we need a strength to carry us on with vigorous and lively motions of soul towards God an earnest bent upon our souls which is this enlargement of heart USE 1. Let us therefore look after this benefit and acknowledg God in it First Ask it often of God God keeps assisting grace in his own hands and disposeth it at pleasure that he may the oftener hear from us The prodigal that had his portion in his own hands went away from his Father and therefore we have but from hand to mouth that we may be daily kept in a dependence and constant course of communion with God It is pleasing to God when we desire him to renew his work to bring forth the actings of grace out of his own seed to blow with his wind with the breath of his spirit upon our gardens that the spices may flow out Cant. 4. 15. But now when we depend upon our selves and neglect God and think to find always a like largeness of heart and a like savouriness of spirit we shall be but like Sampson Judg. 16. 20. When his locks were gone he thought to go forth and shake himself as at other times and wist not that the Lord was departed from him So when our strength is gone and God withdrawn we shall not find a like pregnancy and consistency of thoughts a like readiness and vigor of affections in holy duties but all will be out of order the understanding is lean dry and sapless the heart averse and dead and therefore God will be acknowledged in our enlargements both as to prayer and praise In a way of prayer we should often seek to him and he will be acknowledged in a way of praise likewise Ps. 63. 8. My soul followeth hard after thee thy right hand upholdeth me If you find any strong actings of faith and love stirr'd up to follow hard after God to pursue him close in holy duties when you feel any of these vigorous and lively motions ascribe it not to your selves but to God's right hand he is to be owned in the work Not I saith the Apostle but the grace of God wrought in me Secondly Avoid the causes of straitning if you would have this enlarged heart What are they 1.
be troubled with nice debates but all things must give way to the Profit and general Edification 3. When the unseasonable venting of things will do more hurt than good and the sway of the times and the strong Tyde and Current of Prejudices running down against us hinder all probability of doing good then our Profession now may deprive us of a more useful Profession another time Prov. 29. 11. A fool uttereth all his mind but he that is wise keepeth it in till afterward Paul was at Ephesus two years before he spake against Diana Acts 19. 10. Only intimated in general Terms that they were no Gods that were made with hands When we cannot effect the good things we desire nor in that holy manner we would we must not obstruct our future Service but commend the cause to God and wait farther opportunity to do good 2. The Manner how to make Profession 1. Knowledge must be at the bottom of Profession some will run before they can go leap into Opinions and Practices before they see the Reasons of them and then no wonder they are as Children carried about with every wind of Doctrine Ephes. 4. 14. Wherefore that which we profess we must do it knowingly that we may be able to render a reason of all that we do Profess 2. Gracious Wisdom to espy the due occasion when God is Glorified and our Neighbour Edified Rash Arrogant and Presumptuous Spirits are Headdy High-minded Disgrace Religion more than Honour it 3. With Boldness to do it freely and without Fear of men Acts 4. 13. When they saw the boldness of Peter and John c. Verse 29. grant to thy Servants that with all boldness they may speak thy Word And 1 Tim. 3. 13. They that have used the Office of a Deacon well purchase to themselves a good Degree and great boldness in the Faith which is in Christ Iesus Acts 9. 27. Barnabas declared unto them how he had Preached boldly to them at Damascus in the name of Iesus Verse 29. He spake boldly in the name of Iesus Acts 14. 3. Long time therefore abode they speaking boldly in the Lord. Acts 13. 46. Then Paul and Barnabas waxed bold Fear and Shame argueth Diffidence of the Truth which we profess or else a Distrust of the God from whom it cometh or at least the unsoundness of the professing Party that he hath a naughty Conscience or a great deal of Fleshly Fear unmortified As he cannot walk stoutly that has a stone in his shooe so he that hath sin in his Conscience obmutescit facundia si aegra sit conscientia saith Ambrose a bad Conscience stoppeth the mouth 4. With sincerity without dissimulation and guile Profession without answerable Duty is like leaves without fruit words must come from the heart to be talking of God when they lye under the guilt of known sins Iames 2. 16. If one say unto the Poor Depart in Peace be ye warmed and filled notwithstanding ye give them not those things which are needful to the body what doth it Profit Psal. 50. 16 17. Unto the Wicked God saith what hast thou to do to declare my Statutes or that thou shouldst take my Covenant into thy mouth seeing thou hatest Instruction and castest my word behind thee 5. With Meekness and Reverence 1 Pet. 3. 15. Be ready always to give an answer to every man that asketh you a Reason of the hope that is in you with meekness and fear not in a Passionate Froward Arrogant way but with meekness of Spirit without all shew of Passion and with sober and respective language 6. The general end is the Glory of God and the Edification of our Neighbour and the means to this end is the Fear of God which keeps us out of all faulty extremes Eccles. 7. 16 17. Be not Righteous overmuch neither make thy self over-wise why shouldest thou destroy thy self be not overmuch Wicked neither be thou foolish why shouldst thou die before thy time some drive all things to extremity hot like Gunpowder others freeze into a complyance and time-serving when the heart is seasoned by the fear of God and we are guided by Reasons of Conscience rather than Interest and we constantly wait upon God for Direction then will God guide us Doct. II. Such Tryals may befall Gods Children that the word of Truth may seem to be taken out of their Mouths This may come to pass two ways 1. They may not have Liberty to own it As Acts 4. 18 19. They commanded them not to speak at all nor to teach in the name of Iesus and they said whether it be right in the sight of God to hearken unto you or unto God judge yee The Magistrates command is a silencing of them shutting of their mouths only here cometh a Question whether Ministers forbidden by Magistrates should desist from Preaching if we say they ought it seems to be against the Apostles Reply if we say not we shall seem to deny Obedience to Secular and Politick Powers who ought to be satisfied in the Persons that exercise a publick Ministry in their Dominions and so lay a Foundation for publick Disturbance and Disorder For Answer We must distinguish between Persons employed to Preach the Gospel some immediately called by Christ himself others mediately called by Men some fallible and obnoxious to Errors and many failings which render them unworthy of such a Calling others infallibly guided and assisted these latter without flat Disobedience and Injury to Christ could not own any command contrary to the precedent Authority of Christ being the only men of that Order that could witness these things It is true a necessity is laid upon us of Preaching the Gospel 1 Cor. 9. 16. So as not voluntarily to relinquish our station but we may be forced to give way to the greater force Some are silenced by Authority and Opposition of men a Dispensation God often permitteth for despising the Truth and playing the Wantons with an opportunity of open Profession when men dally with the Light God removeth their Candlestick and the door is shut upon them 2. They may not have courage to own the Word of Truth for fear of Danger because of many Adversaries there is a great deal of this unmortified fleshly fear in the best and may be tongue-tyed when Gods Glory is concerned and awed by the menaces and insultations of evil men or discouraged that they dare not trust God with events and are out of all hope of success Ezek. 3. 26. I will make thy Tongue cleave to the roof of thy mouth and thou shalt be dumb and shalt not be to them for a Reprover for they are a Rebellious house by these and many other ways they may be discouraged from speaking of God and his Truth but now when such a case falleth out what shall we do That in the third point Doct. III. At such a time God must be dealt withal about it upon two grounds 1. Because God hath a great hand
at our bitter cost I will walk at liberty non in angustiis timoris sed in latitudine dilectionis not streightned by fear but set at large by love I will walk at liberty for I seek thy Precepts In the Words observe 1. David's Privilege And I will walk at liberty 2. The ground of it For I seek thy Precepts The Points are two 1 Doct. To walk in the way of God's Precepts is to walk at liberty 2 Doct. The more we take care to do so the more we find this Liberty I seek that noteth an earnest diligence Both these Points will be made good by these three Considerations 1. The way of God's Precepts is in it self Liberty 2. There is a liberty given to walk in that way 3. Upon walking in that way we find it Liberty 1. The way of God's Precepts is Liberty Therefore his Law is called a Law of liberty Iames 1. 25. No such freedom as in God's service and on the contrary No such bondage as to be held with the cords of our own Sin 2 Pet. 2. 19. While they promise them liberty they themselves are the servants of corruption A liberty to do all we please is the greatest bondage There are three pairs of Notions in which men are extremely mistaken in Misery and Happiness Wisdom and Folly Liberty and Bondage Men think none miserable but the Afflicted and none happy but the Prosperous because they judge by the present ease and commodity of the Flesh therefore Christ in his Sermon on the Mount maketh it his drift to undeceive the World to shew that the Mourners and the Persecuted the Pure and the Meek they are the happy men Matth. 5. So in the Notions of Wisdom and Folly the World are mistaken Man that is an intelligent Creature affects the reputation of Wisdom and would rather be accounted Wicked than Weak But how do they mistake He is the Wise man in their account that can carry on his worldly business with success They judge of Wisdom and Folly not by the concernments of the other World but by present Interests Therefore the whole drift of the Scripture is to make us wise to salvation 2 Tim. 3. 15. to call us off from secular Wisdom and to teach us to become fools that we may be wise So they are out in the Notions of Liberty and Bondage All men desire liberty especially from Tyranny and base Servitude and so far they do well in the general but then they think that is onely liberty to do what they please and so the more they think to be and labour to be free in a carnal way the more Slaves they are The Service of God and strict walking with him they count a very Prison and thraldom and therefore cry out of bonds and yokes and cords Psal. 2. 3. Let us break their bonds asunder and cast away their cords from us and are impatient of any restraint Whereas on the other side to do what we list without check or control and to speak what we list and think what we list this they think the onely freedom Our tongues are our own who is Lord over us Whereas indeed he liveth the freest life that lieth under the Bonds of Duty that maketh conscience of Praying and Praising God and coversing and walking with him in a course of Holiness and the true Liberty is in walking in God's Statutes So that true Bondage and Liberty is little or nothing at all known and discerned in the World To make this evident unto you 1. I shall prove That carnal liberty is but thraldom 2. That the true liberty is in the ways of God 1. That câ—…al liberty 〈◊〉 but thraldom To understand this I must lay down one Proposition that conduceth to cure the great mistake about Liberty and Bondage That Liberty is not potestas vivendi ut velis a power to live as we list no it is to live as we ought potestas volendi quod lex divina jubet the life and spirit of Liberty lieth in that a power to do what we ought not a power to do what we will Ever since we drank in that poyson Ye shall be as Gods Gen. 3. 5. man affecteth a Dominion over himself and would be Lord of his own Actions sui juris at his own dispose do what he pleaseth Indeed if we had a perfect holy Understanding to guide us the danger would not be so great but now it is the greatest misery that can befal a man to be at his own dispose to do lawlesly what he will and therefore God's fearful and dreadful Judgment after all other courses tried is to give up men to the sway of their own hearts to do what they please Psal. 81. 12. So I gave them up to their own hearts lust and they walked in their own counsels to be left to our bruitish affections But to prove it 1. That infringeth a mans Liberty that hindreth and disableth him from prosecuting his great End which is to be truly happy Now thus doth the Carnal life and therefore this is true and perfect Bondage Though men live in their Bonds with as much delight as Fishes in their own Element yet that doth not alter the case they are Slaves for all that They that are after the flesh do mind the things of the flesh Rom. 8. 5. They seem to live at large but indeed they are in a spiritual Prison they cannot use the means that should make them happy They employ their whole time in the remote subservient helps to an happy Life in Pleasures and Honours and Profits as dissolute and carnal Factors and Servants who finding Contentment at the first Inn they come at spend most of their time and money there which should be spent at the Fairs and Mart for which they are bound Pleasure and Delight and Contentment of Mind and Body is a remote subservient help so competency of Wealth and some place wherein we may glorifie God these things are not to be desired for themselves nor in any great measure but subordinately in order to our great End Now when they entice and detain our Affections and we cannot look after our great End they break our Liberty for the less power we have to do that which we should desire to do the more Slaves are we 2. That which disordereth the Constitution of the Soul and puts Reason out of Dominion that certainly is spiritual Bondage and Thraldom Now when the Base prevail above the Honourable it is a sign a Country is enthralled where Beggars are on Horseback and Princes walk on foot Or as it is monstrous in the Body if the Head be there where the Feet should be and the Feet where the Head should be such a Deordination is there in the Soul when the Affections carry it and Lust taketh the Throne instead of Reason Tit. 3. 3. serving divers lusts and pleasures When a man yieldeth up himself to his own Desires he becometh a proper Servant Rom.
suppose command us the contrary forbid us all respect to himself commanding us to worship false Gods transform and misrepresent his Glory by Images and fall down before Stocks and Stones blaspheme his Name continually and despise all those glorious Attributes which do so clearly shine forth in the Creation if he had commanded us to be impious to our Parents to fill the World with Murders Adulteries Robberies to pursue others with Slanders and False-witnessings to covet and take what is another Mans Wife Ox or Ass the heart of Man cannot allow such a Conceit nay the fiercest Beasts would abhor it if they were capable of receiving such an Impression Now surely a Law so reasonable so evident so conducing to the honouring of God Government of our selves and Commerce with others should be very welcom and acceptable to a gracious Heart 2. The State and Frame of a renewed Heart they are fitted and suited to these Commandments and do obey them not onely because injoyned but because inclined Nothing is pleasant to Men but what is suitable to their Nature so that may be delightful to one which is loathsom to another as the Food and Converse of a Beast is loathsom to a Man one Mans Pleasure is anothers Pain There is a great deal of difference between a carnal and a spiritual Mind the Heart sanctified and unsanctified Ezek. 36. 26 27. I will take away the stony heart out of your flesh and I will give you an heart of flesh and I will put my spirit within you and cause you to walk in my statutes and keep my judgments to do them When the Heart is fitted and suited by Principles of Grace the Work is not tedious but delightful Things are easie and difficult according to the poise and inclination of the Soul so Heb. 8. 10. I will write my laws upon their hearts and put them into their minds The Law without suiteth with an Inclination within and when things meet which are suitable to one another there is a delight Psal. 40. 8. Thy law is in my heart I delight to do thy will O God There is an Inclination not Necessary as in Natural Agents but Voluntary as in Rational Agents There is an Inclination in Natural Agents as in light Bodies to move upwards heavy Bodies to move downwards in Rational Agents when a Man is bent by his Love and Choice This latter David speaketh of Psal. 119. 36. Encline my heart unto thy testimonies and not to covetousness The Heart of Man standeth between two Objects the Laws of God and Carnal Vanities In our Natural estate we are wholly bent to please the Flesh in our Renewed Estate there is a new bent put upon the Heart now the old bent is not wholly gone though overmastered and overpowered The false Bias of Corruption will still incline us to the Delights of Sense but the new Bias to the way everlasting to spiritual eternal Happiness as that prevaileth we love and delight in the Commandments of God 3. The Helps and Assistances of the Spirit go further and increase this Delight in the way of God's Commandments God doth not onely renew our Wills and fit us with an inward power to do the things that are pleasing in his sight but exciteth and actuateth that Power by the renewed Influences of his Grace Phil. 2. 13. He giveth us to will and to do not onely a Will or an urging and inclination to do good but because of the opposition of the Flesh and manifold Temptations he gives also a Power to perform what we are inclined unto And where the spirit of the Lord is there is liberty 2 Cor. 3. 17. or a readiness of Mind to perform all things required of us not onely with diligence but delight 4. The great encouragements which attend Obedience as the Rewards of Godliness both in this Life and the next The Rewards of Godliness in this Life I shall speak of in the next Head for the Future the End sweetens the Means to us We have no mean End but the eternal Enjoyment of God in a complete state of Glory and Happiness Now this hath an influence upon the Love and Delight of the Saints to sweeten their Labours and Difficulties and Temptations The Scripture every where witnesseth 1 Cor. 15. 58. Therefore my beloved brethren be ye steadfast unmoveable always abounding in the work of the Lord forasmuch as you know that your labour is not in vain in the Lord. Phil. 3. 14. I press towards the mark for the prize of the high calling of God in Christ Iesus Rom. 5. 2. We rejoyce in hope of the glory of God And Rom. 8. 18. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us 5. Present comfortable Experience 1. In the general of Peace of Conscience and Joy in the Holy Ghost 1. Peace which is the natural result of the Rectitude of our Actions The fruit of righteousness is peace Isa. 32. 17. And Psal. 119. 165. Great peace have they that love thy law and nothing shall offend them Pax est tranquillitas ordinis That Description fits internal Peace as well as external When all things keep their Order Affections are obedient to Reason and Reason is guided by the Spirit of God according to his Word there is a Quiet and Rest from Accusations in the Soul 2. Joy in the Holy Ghost is distinct from the former Rom. 14. 17. For the kingdom of God is not meat and drink but righteousness and peace and joy in the holy Ghost These two differ in the Author Peace of Conscience is the Testimony of our own Souls approving the good we have done Joy in the Holy Ghost is a more immediate Impression of the comforting Spirit Rom. 15. 13. Now the God of hope fill you with all joy and peace in believing that ye may abound in hope through the power of the holy Ghost They differ in their Measure Peace is a Rest from Trouble Joy a sweet Reflexion upon our good condition or happy estate It is in the Body a freedom from a Disease and a chearfulness after a good Meal or in the State Peace when no Mutinies and Disturbances Joy when some notable Benefit or Profit accrueth to the State So here they differ in their Subjects the Heathen so far as they did good might have a kind of Peace or Freedom from self-accusing and tormenting Fears Rom. 2. 15. Which shew the work of the law written in their hearts their consciences also bearing witness and their thoughts in the mean time excusing or else accusing one another but a stranger intermedleth not with these joys The Spirit where a Sanctifier there he is a Comforter They differ in the Ground The Joy of the holy Ghost is not meerly from a good Conscience as to a particular Action but from a good Estate as being accepted with God who is our Supreme Judge and assured
Word to vow our Duty but lifting up the Hand in all these Sences is to God Therefore 4. Here it meaneth no more but I will apply my self to the keeping of them or set vigorously about it put my hands to the practising of thy Law with all earnestness endeavouring to do what therein is enjoyned Two Points 1 Doct. That it is not enough to approve or commend the Commandments of God but we must carefully set our selves to the observance of them 2 Doct. Whosoever would do so must use great Study and Meditation 1 Doct. That it is not enough to approve or commend the Commandments of God but we must carefully set our selves to the practice of them 1. Hearing without Doing is disapproved Deut. 4. 5. I have taught you good statutes and judgments that ye might do so Deut. 5. 1. Hear O Israel the statutes and judgments which I speak in your ears this day that ye may learn them and do them Otherwise we deceive our own Souls Iames 1. 22. But be ye doers of the word and not hearers onely deceiving your own souls We put a Paralogism on our selves build on a sandy Foundation Mat. 2. 26. Every one that heareth these sayings of mine and doth them not shall be likened unto a foolish man that built his house upon the sand 2. Knowledge without Practice is not right Luke 12. 47 48. He that knoweth his masters will and prepareth not himself to do it shall be beaten with many stripes Better never known if not done for then they do but aggravate our Guilt and encrease our Punishment 3. Our Love is not right unless it endeth in Practice A Christians Love to whatever Object it be directed must be an unfeigned Love If God if the Brethren if the Word of God those words must ever sound in our ears 1 Iohn 3. 18. My little children love not in word and tongue but in deed and in truth Do you love the Word of God Do it not in word and in tongue but in deed and in truth 4. Our Delight is not right the Pleasure is but an airy idle and speculative Delight unless it set us about the practice of all holy Obedience unto God making it the design and business of our Lives to exercise our selves unto Godliness That sheweth the reality of your Delight when you come under the power of the Truth and are absolutely governed by it for then you delight in them aright as Mysteries of Godliness The Lord complaineth of them that had a delight in the Prophet his voice was as pleasing to them as a minstrel they hear the words and do them not Ezek. 33. 32. They may delight in sublime strains of Doctrine or flourishes of Wit Demosthenes had made a plausible Speech to the Athenians Phocion told them That the Cypress-tree is goodly and fair but beareth no Fruit. There may be flourishes of Wit but no food for hungry Consciences 5. Our Commendation is not right unless it endeth in Practice Many may discourse of the Ways of God never speak of them but with Commendation but they do not lift their hands to this blessed Work They shew some love to God's Commandments but when it cometh to action their hands are remiss and faint Christ refuseth that respect of bare naked Commendation Luke 11. 27 28. Blessed is the womb that bare thee and the paps that thou hast sucked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea rather blessed is he that heareth the word of God and keepeth it We are Disciples of that Master that did both teach and do Acts 1. 1. The former Treatise have I made O Theophilus of all that Iesus began both to do and teach Of the Pharisees it is said They say and do not Mat. 23. 2 3. But in Christians there must be saying and doing Iames 2. 12. So speak and so do as they that shall be judged by the law of liberty We shall be rewarded not for speaking well but for doing hands lifted up Well then nothing remains but practising Duties that are pressed upon you on the first opportunity Not he that heareth understandeth loveth delighteth commendeth but he that keepeth instruction it is is in the way of life Prov. 10. 17. He that submitteth himself to be guided by God's Word he is going the right way to Eternal Life and Happiness But to set home this Point more fully I shall 1. Inquire What kind of Observance we must address our selves unto 2. Why we must thus lift up our hands or address our selves to our Duty 1. How for the manner must we lift up our hands or what doing is necessary 1. It must be universal Herod did many things Mark 6. 20. Partial Reformation in outward things will not serve the turn In sundry particulars Men may yield to the Word of God but in others deny their Obedience as in some cheap Observances or such Duties as cross not our Lusts But David would lift up his hands to the Commandments without distinction and limitation Many this they will do and that they will do and so do not obey God's Will but their own Psal. 119. 6. Then shall I not be ashamed when I have respect unto all thy commandments Luke 1. 6. And they were both righteous before God walking in all the commandments and ordinances of the Lord blameless 2. This Doing must be serious and diligent Every Christian must bend the powers of his Soul and lay out the first of his Care and Labour in his Obedience unto God Phil. 2. 12. Work out your salvation with fear and trembling This is not a Work to be done by the bye but with the greatest care and sollicitude 3. This must be our settled and our ordinary Practice To lift up our hands now and then is not enough to do a good thing once or rarely No we must make Religion our business The lifting of the hands to God's Commandments is not a thing done accidentally occasionally or in a fit of Zeal but our trade and course of Life Acts 24. 16. I exercise my self in this to have a conscience void of offence both towards God and men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was the Employment of his Life 4. We must persevere or continue with patience in well-doing notwithstanding discouragements Heb. 12. 12. Wherefore lift up the hands which hang down and the feeble knees There must be no fainting whatever discouragements happen As there was a great deal of doe to hold up Moses's hands in Israels conflict with Amalek Exod. 17. 11 12. As long as he held up the rod of God Israel prevailed but Moses hands were heavy a sign of many Infirmities not able long to endure in spiritual exercise for though the spirit be willing yet the flesh is weak But Faith should still hold up our hands 5. This lifting up the hands or alacrious diligence should flow from a right Principle and that is Faith and Love 1. Faith or a sound Persuasion of God's Love to
separate us from the Love of God Rom. 8. 36. Men may separate us from our Houses Countryes Friends Estates but not from God who is our great Delight In our low Estate we have a God to goe to for Comfort and who should be more to us then our sweetest Pleasures 4. The Scripture sheweth us the true Doctrine about Afflictions and discovereth to us the Author Cause and End of all our Afflictions the Author is God the Cause is Sin the End is to humble mortify and correct his Children that they may be more capable of heavenly Glory God is the Author not Fortune or Chance or the will of Man but God who doth all things with the most exact Wisedom and tender Mercy and purest Love The Cause is just Micah 7. 9. I will bear the Indignation of the Lord because I have sinned against him The End is our Profit for his Chastisements are purgative Medicines to prevent or cure some spiritual Disease If God should never administer Physick till we see it needfull deire to take it or be willing of it we should perish in our Corruptions or dye in our Sins for want of help in due time 1 Cor. 11. 32. But when we are judged we are chastened of the Lord that we should not be condemned with the World Now should we not patiently and comfortably endure those things which come by the will of our Father through our Sins and for our good 3. The Examples of the word which shew us that the dearly beloved of the Lord have suffered harder things then we have done and with greater Patience Christ 1 Pet. 2. 21. who suffered for us leaving us an Example that we should follow his steps The Servants of the Lord Iames 5. 10. Take my brethren the Prophets of the Lord who have spoken the word of the Lord for an example of suffering Affliction and of Patience We complain of Stone and Gout what did our Lord Iesus Christ endure when the whole weight of his Body hung upon 4 wounds and his Life dropped out by degrees We complain of every painfull disease but how was it with Christ when his Back was scourged and his Flesh mangled with Whips We are troubled at the swellings of the Gout in hands or feet how was it with Him when those sinewy parts were pierced with strong and great Nailes We complain of the want of Spiritual Consolations was not He deserted We mourn when God maketh a breach upon our Relations was not Abraham's Tryal greater when he was to offer his Son with his own hands Heb. 11. 17. By Faith Abraham when he was tryed offered up Isaac and he that had received the promise offered up his onely begotten Son Iob lost all his Children at once by a blast of wind The Virgin Mary near the Cross of Christ Woman behold thy Son John 19. 26. She was affected and afflicted with that sight as if a sword pierced through her heart We complaine of Poverty Christ had not where to lay his head If we lose our Coat to keep our Conscience others of God's Children have been thus tryed before us Heb. 10. 3 4. Ye took joyfully the spoiling of your goods knowing in your selves that you have in heaven a better and an enduring substance The Levites left their Inheritance 2 Chron. 11. 14. Thus God doth not call us by any rougher way to Heaven then others have gone before us 4. The Promises of Scripture To instance in all would be endless there are 3 great Promises which comfort us in all our Afflictions the Promises of Pardon of Sins and Eternal Life and the General Promises about our Temporal Estate 1. The Promises of Pardon of Sin We can have no true Cure for our sorrow till we be exempted from the fear of the Wrath of God doe that once and the heart of sorrow and misery is broken others may steale a little Peace when Conscience is laid asleep but not solid Comfort till Sin be pardoned Isai. 40. 1 2. Comfort ye comfort ye my people saith your God speake ye comfortably unto Ierusalem and cry unto her that her warfare is accomplished that her iniquity is pardoned Matth. 9. 2. Son be of good chear thy sins be forgiven thee Rom. 5. 1. Therefore being justified by Faith we have peace with God through our Lord Iesus Christ. 2. The Promises of Eternal Life Nothing will afford us so much content as one Scripture promise of Eternal Life would doe to a faithfull Soul Heaven in the Promise seen by Faith is enough to revive the most dolefull and afflicted Creature Matt. 5. 12. Rejoyce and be exceeding glad for great is your reward in heaven Nothing can be grievous to him that knoweth a World 〈◊〉 come and hath the Assurance of the Eternal God that shortly he shall enjoy the happiness of it Rom. 5. 2. we rejoyce in hope of the glory of God This comforts against Troubles Sicknesses Wants Everlasting Ease everlasting Joy surely will counterballance all that we can endure and suffer for or from God There all our Fears and Sorrows shall be at an end and all tears shall be wiped from our eyes 3. The General Promises concerning our Temporal Estate There are many particular Promises concerning the supply of all our Necessities removing of our Gâ—…vances and Burdens or else that God will allay our Troubles and inable us to bear them mix with them the tast of his goodness and fatherly Love But I shall onely speak of those General Promises that we may be confident that he will never utterly faile his People Heb. 13. 5. he hath said I will never leave thee nor forsake thee that he will not give us over to insupportable Difficulties 1 Cor. 10. 13. There hath no Temptation taken you but what is common to man but God is faithfull who will not suffer you to be tempted above what you are able but will with the Temptation also make a way to escape that you may be able to bear it He will dispose of all things for the best to them that love him Rom. 8. 28. These things are absolutely undertaken and these things should satisfy us 3. From the manner wherein this Comfort is received they are applyed by the Spirit who is a Comforter and received by Faith 1. Applyed by the Spirit which is dispensed in a Concomitancy with this word Rom. 15. 13. Now the God of Hope fill ye with all joy and Peace in believing that ye may abound in Hope through the Power of the Holy Ghost The Holy Ghost is purposely given to be our Comforter If we are fit to receive it he will not be wanting to give solid Joy and Delight to the penitent and believing Soul 2. It 's received by Faith the Word of God cannot deceive us â—…ith is contented with a Promise though it hath not possession for Heb. 11. 1. Faith is the substance of things hoped for and the evidence of things not seen Sickness with a Promise
11. It is spoken to them who have high thoughts of their Troubles low thoughts of God's Comforts 4. Uncertainty in Religion Principles must be fixed before they can be improved and we can feel their influence and Power But People will be making Essays and try this and try that God's grounds of Comfort are immutably fixed God will not change his Gospel-Laws for thy sake and therefore unless we would have a Mountebanks Cure we must stand to them Ier. 6. 16. Thus saith the Lord Stand ye in the ways and see and ask for the old paths where is the good way and walk therein and ye shall find rest for your souls When we have tried all we must come home at length to these things and our uncertainty in Religion will be none of the meanest causes of our Troubles 5. They look to Means and their natural Operation and neglect God And God onely will be known to be the God of all Comfort 2 Cor. 1. 3 4. Blessed be God even the father of our Lord Iesus Christ the father of mercies and the God of all comforts who comforteth us in all our tribulation Use 3. Is to exhort us 1. To prize and esteem the Scriptures and consult with them often There you have the Knowledge of God who is best worth our knowing and the way how we may come to enjoy him wherein our Happiness lieth It is a petty Wisdom to be able to gather Riches manage your Business in the World ordinary Learning is a good Ornament but this is the excellent deep and profound Learning to know how to be saved What is it I press you to know the Course of the Heavens to number the Orbs and the Stars in them to measure their Circumference and reckon their Motions and not to know him that sits in the Circle of them nor know how to inhabit and dwell there Oh how should this commend the Word of God to us where Eternal Life is discovered and the way how to get it Other Writings and Discourses may tickle the Fancy with pleasing Eloquence but that Delight is vanishing like a Musicians voice Other Writings may represent some petty and momentany advantage but time will put an end to that so that within a little while the advantage of all the Books in the World will be gone but the Scriptures that tell us of Eternal Life and Death their Effects will abide for ever Psal. 119. 96. I have seen an end of all perfections but thy commandments are exceeding broad When Heaven and Earth pass away this will not pass that is the Effects will abide in Heaven and Hell Know ye not that your Souls were created for Eternity and that they will eternally survive all these present things and shall your Thoughts Projects and Designs be confined within the narrow bounds of Time Oh no let your Affections be to that Book that will teach you to live well for ever in comparison of which all Earthly Felicity is lighter than Vanity 2. Be diligent in the Hearing Reading Meditating on those things that are contained there The Earth is the fruitful Mother of all Herbs and Plants but yet it must be tilled ploughed harrowed and dressed or else it bringeth forth little Fruit. The Scripture containeth all the grounds of Hope Comfort and Happiness the onely Remedy of Sin and Misery our Rule to walk by till our Blessedness be perfected but we have little benefit by it unless it be improved by diligent Meditation Psal. 1. 2. His delight is in the law of the Lord and in that Law doth he meditate day and night This must be your chief Delight and you must be versed therein upon all Occasions Psal. 119. 97. Oh how love I thy Law it is my meditation all the day when we love it and prize it it will be so for our Thoughts cannot be kept off from what we love and delight in 3. Reader hear meditate with a Spirit of Application and an aime of Profit Iob 5. 27. Hear it and know thou it for thy good as the Rule of your Actions and the Charter of your Hopes Rom. 8. 31. What shall we then say to these things That you may grow better and wiser and may have more advantages in your Heavenly progress take home your Portion of the Bread of Life and turn it into the Seed of your Life It is not enough to seek Truth in the Scriptures but you must seek Life in the Scriptures it is not an Object onely to satisfy your Understandings with the Contemplation of Truth but your Hearts with the enjoyment of Life and therefore you must not onely bring your Judgment to find the light of Truth but your Affections to embrace the goodness of Life offered Think not ye have found all when you have found Truth and learned it No except you find Life there you have missed the best Treasure you must bring your Understandings and Affections to them and not depart till both return full SERMON LVII PSAL. CXIX 51. The proud have had me greatly in derision yet have I not declined from thy law IN these Words are 1. David's Temptation 2. His Constancy and Perseverance in his Duty notwithstanding that Temptation 1. In the Temptation observe 1. The Persons from whom the Temptation did arise the Proud The wicked are called so for two Reasons 1. Because either they despise God and contemn his Wayes which is the greatest Pride that can fall upon the heart of a Reasonable Creature Rom. 1. 30. haters of God despitefull proud 2. Or else because they are drunk with worldly Felicity In the general Scoffing cometh from Pride What is Prov. 3. 34. He scorneth the scorners and giveth grace to the lowly is Iam. 4. 6. He resisteth the proud and giveth grace to the humble 2. Observe the Kind or Nature of the Temptation he was had in derision This may be supposed either for Dependance on God's Promises or for Obedience to his Precepts Atheistical Men that wholly look to the pleasing of the Flesh and the Interest of the present World make a mock of both We have instances of both in Scripture 1. They make a mock of relyance upon God when we are in distress think it ridiculous to talk of relief from Heaven when Earthly Power faileth Psal. 22. 7 8. They laugh me to scorn saying He trusted in the Lord. The great Promise of Christ's coming is flouted at by those Mockers 2 Pet. 3. 3 4. There shall come in the last days mockers walking after their own lusts and saying Where is the promise of his coming for since the fathers fell asleep all things continue as they were from the Creation Such Scoffers are in all Ages but now they overflow These latter times are the dregs of Christianity in which such kind of Men are more rife then the serious Worshippers of Christ. At the first Promulgation of the Gospel while Truths were new and the Exercises of Christian Religion lively and serious
practice in order to knowledge saving knowledge is the cause of practice and it is the effect of it Use 1. Learn how much Practice exceeds Speculation and whereby a Man's understanding is to be valued Who is to be accounted a spiritual understanding Man Not he that hath finer Notions but he that is most skilful and ready to every good work Do not content your selves with a few fine Opinions well drest and curiously set forth for all this is nothing to practice It must needs be so for practice is the end of knowledge now the end is always more worthy than the means all the means have their loveliness from their end and all the means have their order and measure from their end that is we must so use the means that we may come to such an end Well then knowledge is worthy for practice sake and only to be sought after in order to practice not to soar aloft but we are to be wise to sobriety nor as wanton fancies such as affect conceits of wit and empty frothy notions all should be suited to practice Use 2. Again I might apply it How ill they do that sever knowledge and a good conscience When the Age grew more knowing they were less moral in Seneca's time as it was so with them so it is with Christianity many times It was the saying of one When I compare former times with ours times of ignorance darkness superstition they had more zeal we have more light where there was less knowledge there was more practice Now we have Notions like a Carbuncle which seems at a distance to be all fire though it is quite cold so we seem to have high floating Notions concerning Godliness the head is stored with these but hearts empty of Grace hands idle less circumspect more careless and loose fruitless in good works It shews us the cause why many that have great dexterity in wit and excellent gifts in other things yet are very stupid and blockish in the things of God There is now a decay of gifts and knowledge why because Professors do not refer all to practice and then ungodliness and less practice provokes the Lord to withdraw the light God punished the Heathens with spiritual blindness because they did not improve their knowledge and we may justly fear it may prove so with us who are all head little heart much in speculations little very little in practical holiness SERMON CVII PSAL. CXIX VER 101. I have refrained my feet from every evil way that I might keep thy Word THE great work of a Fast-day is to put away the evil of our doings as when a Fire is kindled in an house and begins to rage and burn fiercer it concerns those that would stop the fury of it to remove the combustible matter The Fire of God's wrath hath been kindled amongst us and is not yet quenched I suppose none of you doubt your business is to remove the combustible matter to put away your sins this Scripture will be of some use to you to that purpose David had spoken of that wisdom which he had got by the Word of God above Enemies Teachers Ancients it was not such a wisdom as consisted in speculation but practice not only such as did enable him to talk high and set his tongue awork no it was such as did enable him to do things worthy of God as did set his feet awork Our feet are slow and heavy in God's ways but very swift to that which is evil and therefore herein did David's wisdom consist to bridle himself to refrain his feet that he might not run head-long into all manner of evil and not only so but that he might be also more ready to that which is good I have refrained my feet from every evil way that I might keep thy Word Where 1 We have David's practice I have refrained my feet from every evil way 2 His end or motive That I might keep thy Word That he might be exact and punctual with God in a course of obedience 1. In his Practice You may note the seriousness of it I refrained my feet By the feet are meant the affections Eccles. 5. 1. Keep thy foot when thou goest into the house of God Our affections which are the vigorous bent of the soul do engage us to practise therefore fitly resembled by the feet by which we walk to any place that we do desire so that I refrained my feet the meaning is I keep a close and strict hand over my affections that they might not lead me to sin Then you may note the extent of it he doth not only say I refrained from evil but universally from every evil way But how could David say this in truth of heart because of his offence in the matter of Uriah Answ. This was the usual frame and temper of his soul and the course of his life and such kind of assertions concerning the Saints are to be interpreted voce conatu licet non semper eventu This was his errand and drift his purpose and endeavor his usual course though he had his failings 2. What was his Motive and End in this That I might keep thy Word That I might be exact and punctual with God in a course of obedience and adhere to his Word uniformly universally impartially Doct. He that would keep the Word must refrain his feet that is stand at a great distance in heart and practice from all sin For the illustration of the Point observe 1 A Christian must do both he must stand at a distance from sin and he must keep the Word There is a negative and an affirmative part in every Commandment Precepts and Prohibitions we need both the Bridle and the Spur the Bridle to refrain the feet from sin and the Spur to quicken us to walk closely with God according to the direction of his holy Word A simple abstinence from sin without exercising our selves unto godliness will not serve the turn Psal. 34. 15. Depart from evil and do good So Psal. 37. 27. There is a double principle in every renewed man flesh and spirit Gal. 5. 17. and his work is to restrain the one to keep in the flesh that would fain break out and range abroad in unseemly actions and to encourage and put forth the other the Spirit in its necessary operation with vigor and life There 's a double Estate laid before us Heaven and Hell therefore we are not only to forbear sin which is walking to Hell but we must walk worthy of God in all well-pleasing and be fruitful in good works which is our way to Heaven Eph. 2. 10. Forbearing evil and doing good The Pharisees Religion ran upon Negatives I am not an Adulterer an Extortioner c. Luke 18. 28. Many are not vicious rather than godly they keep themselves in a middle lukewarm estate and though they be not defiled with foul sins yet do not set themselves seriously to serve the Lord. 2
immediate antecedent they are usually the inletts of sin we are first taken by the eye and then by the heart She saw the fruit that it was good and then eat of it But I rather suppose it is to be referred to men The Hebrews many times do not express a general antecedent More particularly his enemies Saul and his Courtiers for so he saith verse 139. My zeal hath consumed me because mine enemies have forgotten thy Word And again verse 158. David saith I beheld the Transgressors and was grieved because they keep not thy Word I have brought these places because parallel with the Text and principally that you may not think David was troubled because of any injuries done to himself but because of offences done to God Keep not thy Law Keeping of the Law is to observe it diligently not only to maintain it but to retain it in our eye and practice It might be matter of grief to David that they of whom he specially speaketh being persons of power and place did not maintain the Law and keep it from incroachment and violation but suffered abuses to pass unpunished but he speaketh here of retaining the Law in their hearts and practice For it is an expression equivalent with that which is used Verse 139. Because they have forgotten thy Word The Point which I shall observe is this Doctr. That it is the duty and property of a godly man to mourn bitterly even for other mens sins Here we have David's instance and it may be suited with the practice of all the Saints Ieremiah see Ier. 13. 17. But if ye will not hear my soul shall weep in secret places for your pride and mine eyes shall weep sore and run down with tears There you have described the right temper of a good Prophet first to entreat earnestly for them and in case of refusal to weep bitterly for their obstinacy Mark it was not an ordinary sorrow he speaks of there but a bitter weeping Mine eyes shall weep sore and run down with tears Not a sleight vanishing sigh not a counterfeited sorrow soul and eyes were both engaged and this in secret places where the privacy contributeth much to the measure and sincerity of it Now this is a fit instance of a Minister of the Gospel We cannot always prevail when we plead with you and shall not be responsible for it God never required it at the hands of any Minister to work grace and to save souls but to do their endeavours But alas we do not learn of Ieremiah to go and mourn over their ignorance carelesness and obstinacy of those committed to our charge The next example that I shall produce is that of Lot in Sodom 2 Pet. 2. 7 8. Who vexed himself and was vexed from day to day in seeing and hearing their unlawful deeds Not with Sodom's injuries but with Sodom's sins It was matter of constant grief to his soul the commonness did not take away the odiousness My next instance shall be our Lord himself we read very much of his compassion I shall produce but two instances of it One is in Mark 3. 5. Christ looked upon them with anger and was grieved for the hardness of their hearts They gave him cause of offence but it doth not only exercise his anger but grief In our Saviours anger there was more of compassion than passion He was grieved to see men harden themselves to their own destruction So when he came near to Ierusalem a City not very friendly to him yet it is said Luke 19. 41. When he came near and beheld the City he wept over it and said If thou hadst known even thou at least in this thy day the things that belong to thy peace but now they are hid from thine eyes Our Lord Jesus was made up of compassion he weepeth not only for his friends but his enemies as a righteous God he inflicted the Judgment but as man he wept for the offences First he shed his tears and then his bloud Oh foolish careless City that will not regard terms and offers of peace in this her day He bewailed them that knew not why they should be bewailed they rejoyced and he mourned Christs eyes are the wetter because theirs were so dry And now he is in Heaven how doth his free Grace go a mourning after sinners in the entreaties of the Gospel But that I may vindicate this Point more fully I shall give I. Some observations concerning mourning for the sins of others II. Give you the reasons of it The Observations are these Five 1. I observe That it is an absolute duty to preach this Doctrine not only some high and raised effect of Grace When we produce these instances and examples of the Word David Lot Ieremiah and Christ many think these are rare and extraordinary instances elevated beyond the ordinary line and pitch of Christian practice and perfection No 't is a matter of Duty lying upon all Christians When God goes to mark out his people for preservation who are those that are marked The Mourners Ezek. 9. 4. Go through the midst of the City and set a mark upon the foreheads of them that sigh and cry for all the abominations that are done in the midst thereof None are marked out for mercy but the Mourners The great difference between men and men in the world is the Mourners in Zion and the Sinners in Zion so that it lyeth upon all if we would have Gods mark upon us And the Apostle reproveth the Corinthians for the want of this mourning 1 Cor. 5. 7. Ye are puffed up when ye should rather have mourned Possibly many of the converted Corinthians disliked the foulness of the fact but they did not mourn and solemnly lay it to heart therefore the Apostle layeth a charge upon them In all the examples that have been produced that of Jesus Christ only is extraordinary and yet we are bound to have the same mind in us that was in Jesus We must have the same mind though we cannot have the same measure of affection Christ had the Spirit without measure but we must have our proportion If David can speak of Flouds certainly we should at least be able to speak of Drops Somewhat of David's and Christs Spirit Nay the example of Christ in this very thing is propounded by the Apostle Rom. 15. 3. For even Christ pleased not himself but as it is written The reproaches of them that reproached thee fell on me The Apostle speaketh there of bearing one anothers burthens Christ would bear the burthen of all the world He was moved with a zeal for the dishonour done to God and compassion to men and so undertook the burthen upon him not to please himself or seek the ease and safety of the natural life Well then it is not some raised effect of Grace but a necessary duty which concerns all a frame of heart which all the Children of God have If you love God and love your Neighbour
and serve him Not to pluck the Stars from the Sky or to guide the Chariot of the Sun not such sublimity of Knowledg and Learning nor such a quantity and proportion of Alms nor to lance thy self or offer thy first-born nor Rivers of Oyl nor thousands of Rams for a burnt-Offering Mic. 6. 8. He hath shewed thee O man what is good and what doth the Lord require of thee but to do justly and to love mercy and to walk humbly with thy God The Lords Commands are not rigid and severe and unreasonable but sweet and desirable that we should do wrong to none do good to all and maintain communion with him and is this burthensome Go try the Drunkards life and the Adulterers life you will see the temperate the chast have much the sweeter life of it Therefore let there not be one disallowing thought of what God hath required Could we bring you to esteem the Word other things would come on more easily 3. Owne it and improve it as a faithful Word building upon the promises fearing the threats thereof The Word will not deceive them that are ruled by it Consider your condition and what will be the event of things There is a curiosity in men to know their own destiny We may easily know what shall become of us by the Word of God and if men were not more curious to know their end than careful to amend their lives they need not seek any other Oracle Rom. 8. 13. For if ye live after the Flesh ye shall dye but if ye through the Spirit do mortifie the deeds of the Body ye shall live So for the end of any action if the word of God say it will be bitter in the latter end though it bring profit and pleasure for a while believe it against all the wicked men in the World and say I do more believe this one Text and place of Scripture than all that men can do and say Mind the great Duties of the Gospel and venture your souls in Christs hands upon these terms 1 Tim. 1. 15. This is a faithful saying and worthy of all acceptation That Christ Iesus came into the world to save Sinners of whom I am chief I have nothing but God's Word yet I will venture my salvation my All upon it upon his bare word Comfort your selves in the midst of difficulties with the truth of Gods Word when all sense and outward seeming is contrary to the promise Before a promise be accomplished there will be unlikelihoods I will instance in Paul's Prediction Acts 27. 24 25 26. Lo God hath given thee all them that sail with thee wherefore Sirs be of good cheer for I believe God that it shall be even as it was told me Howbeit we must be cast upon a certain Island c. Yet how many difficulties came to pass First No Isle appeareth they are tossed in the Adriatick Sea for fourteen days together they knew not where they were nor whither they did go Thus doth God delay the accomplishment of the promise they know not how nor which way it shall be made good Another difficulty was That meeting with some Isle it fell out in the night-time they deemed they drew near to some Country but yet feared they should be split upon the Rocks ver 30. the Ship-men were ready to flee out of the Ship leave Paul and his Fellows in danger upon pretence of casting out Anchors out of the Fore-stern and so they were ready to miscarry in the Haven When this difficulty was over and it was day they were not able to row to Land because of their long fasting having eaten little or nothing for fourteen days Another difficulty was When they would have thrust the Ship ashore it was broken all in pieces what with high Banks and two Seas meeting Another difficulty was When they were to swim to Land they think of killing the Prisoners and the Captain willing to save Paul kept them from their purpose and so they escaped all to Land Therefore do not distrust the Word but especially bear up with the hope of eternal life though remote and in another World which we never saw Heb. 11. 13. These all died in faith not having received the promises but having seen them afar off and were perswaded of them and embraced them Rom. 2. 7. To them who by patient continuance in well-doing seek for life and glory and immortality eternal life You will meet with bitter conflicts heavy troubles sad desertions yet remember Gods Word is a faithful Word and let this cheer and revive you Use 2. Express these Vertues of the Word We must be righteous and true if the Word of God be so for the Impression must answer the Seal and Stamp Rom. 6. 12. But God be thanked that ye were the servants of sin but ye have obeyed from the heart that form of Doctrine which was delivered you 2 Cor. 3. 3. Ye are declared to be the Epistle of Christ ministred by us written not with ink but with the Spirit of the living God not in Tables of Stone but in fleshly Tables of the heart Phil. 3. 16. Holding fast the word of life that I may rejoyce in the day of Christ that I have not run in vain neither laboured in vain A Christian is the Bible exemplified such a conformity there must be there to the Law of God the same light that shineth forth in Scripture should shine forth in the lives of the godly so it was in Hezekiah Isai. 38. 3. Remember O Lord how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight And of David it is said 1 Kings 3. 6. Thy servant David walked before thee in truth and righteousness and uprightness of heart First For righteousness A Christians business is to give to every man his due to do what he is bound to do to God and man Matth. 22. 21. to render to Caesar the things that are Caesar's and to God the things that are God's Whether by the Law of Nature 1 Tim. 5. 8. If any provide not for his own and especially for them of his own house he hath denied the faith and is worse than an Infidel Or by relation as Boaz did the part of a Kinsman to Ruth Ruth 3. 13. Tarry this night and it shall be in the morning that if he will perform unto thee the part of a Kinsman well let him do the Kinsmans part but if he will not do the part of a Kinsman then will I do the part of a Kinsman to thee as the Lord liveth Or by place or station Neh. 6. 11. And I said Should such a man as I flee and who is there that being as I am would go into the Temple to save his life I will not go in Or by paction or agreement Col. 4. 1. Masters give to your Servants that which is just and equal Or according to rules of prudence equity
to plead and standeth to judge his people He will bring matters under a Review and will powerfully shew himself against their Oppressors To this pleading Iob alludeth when he saith Iob 23. 6. Will he plead against me with his great power if he should use his Almighty and Invincible power against me he would easily ruine me So Ezek. 38. 22. I will plead against him with Pestilence and with Blood against Gog and Magog that is the Sythians Turks and Tartars So that you see that God's pleading is not by speaking or by Word of Mouth but by the Veugeance of his Providence against those that wrong his people So against Babylon Ier. 51. 36. Thus saith the Lord Behold I will plead thy cause and take vengeance for thee But that this is a mixt act of Patron and Judge see Micah 7. 9. I will bear the indignation of the Lord because I have sinned against him until he plead my cause and execute Iudgment for me he will bring me forth to the light and I shall behold his Righteousness When Gods People provoke him to anger by their sins he casteth them into Troubles and then their Adversaries are Chief and their Cause is much darkned and obscured all this while God is pleading against them but it is not the Enemies Quarrel but his own Vindication of abused Mercy and Goodness but when once the controversie is taken up between God and them by their Submission and clearing his Justice and imploring his Mercy then God will plead their Cause and take their part against the instruments of his Vengeance and clear their righteous cause who only sought their own ends in afflicting them when God hath exercised their Humility and Patience he will thus do and how I pray you will he plead for them the Text saith there by executing Judgment for them that is by putting his sentence in Execution and then will restore to them their wonted priviledges and own them in the publick view of all and make manifest they are his he will bring them forth to the Light and they shall see his Righteousness 3. The Effect of God's pleading which is the clearing of God's people and the convincing of their Adversaries which God doth partly by the Eminency and Notableness of the Providences whereby he delivereth his people and the markes of his Favour put upon them Nehem. 6. 16. And it came to pass that when all our Enemies heard thereof and all the Heathen that were about us saw these things they were much cast down in their own eyes for they perceived that this work was wrought of our God Their own Judgments were convinced of their folly in opposing the Iews the extraordinary success shewed the hand of God was in it by such incredible and remarkable occurrences doth God bring about their deliverance So Micah 7. 10. When God shall plead her cause then she that is mine enemy shall see it and shame shall cover her which said unto me where is the Lord thy God mine eyes shall behold her now shall she be trodden dâ—…wil as the mire of the streets Those who mocked her Faith should be confounded at the sight of her Deliverance Thus God delights to make the happiness of his people Conspicuous So Rev. 3. 9. Behold I will make them which are of the Synagogue of Satan which say they are Iews and are not but do lie behold I will make them to come and worship before thy feet and to know that I have loved thee He will make their Enemies to know that he hath loved them and ask them forgiveness for the wrongs and outrages done to them Partly by the Convictions of his Spirit undeceiving the World and reproving them for the hatred and malice against his People Ioh. 16. 8. The Comforter when he is come shall reprove the world of Sin of Righteousness and of Iudgment The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Comfort but Convince or Reprove put them to silence so as they shall not in Reason gainsay The Object the World the Unconverted if not the Reprobate The things whereof Convinced of Sin and Righteousness and Judgment of the Truth of Christs Person and Doctrine This was spoken for the Comfort of the Disciples who were to go abroad and beat the Devil out of his Territories by the Doctrine of the Cross that were weak men destitute of all Worldly sufficiencies and Props and Aids Their Master suffered as a seducer their Doctrine cross to mens carnal Interests for them in this manner to venture upon the raging World was a heavy discouraging thing Now the Spirit should come and convince the opposing World so far that some terrified before brought to Evangelical Repentance Acts 2. 37. Now when they heard this they were pricked in their heart soon desire to share in their great Priviledge Acts 8. 18 19. And when Simon saw that through laying on the Apostles hands the holy Ghost was given he offered them money saying Give me also this power that on whomsoever I lay hands he may receive the Holy Ghost but he was yet in the gall of bitterness and bond of iniquity Some almost perswaded Acts 26. 28. Then Agrippa said unto Paul almost thou perswadest me to be a Christian. Some forced to magnifie them who did not joyn with them Acts 5. 13. And of the rest durst no man join himself to them but the people magnified them Some would have worshipped them being yet Pagans Acts 14. 11 13. And when the people saw what Paul had done they lift up their voices saying in the speech of Lycaonia the Gods are come down to us in the likeness of men Then the Priests of Iupiter which was before their City brought Oxen and Garlands to the gates and would have done sacrifice with the people Others bridled that were afraid to meddle with them Acts 5. 34 35. Then stood there up one in the Council a Pharisee named Gamaliel a Doctor of Law had in reputation among all the people and commanded to put the Apostles forth a little space and said unto them Ye men of Israel take heed to your selves what ye intend to do as touching these men That Christ that Messias that Righteous Person one able to Vanquish the Devil thus without any visible force and with mere Spiritual Weapons by this conviction of the Spirit did the Lord subdue the World to the owning and receiving Christs Kingdom at least not go on in an high hand to oppose it God cleared Christ as righteous and Lord. II. The Necessity of this pleading 1. Because the People of God are often in such a Condition that none will plead their Cause unless the Lord plead it and therefore we are driven to him as our Judge and Patron God's design is not to gain the World by Pomp and Force but by spiritual Evidence and Power and therefore as to Externals it is often worse with his People than with others for the World is upon their Tryal 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
But what is corrupt Communication Answ. 1. Obscene Scurrilous Discourse When the Heart is filled with such corrupt Stuff the Mouth will be apt to vent it So Col. 3. 8. Put away filthy communication out of your mouth Sins of the Tongue and outward Man must be abstained from as well as Sins out of the Heart That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that filthy speaking rotten speech is one of the great sins of the Tongue When we speak of those things which belong to Uncleanness this is quite unbeseeming the purity and cleanness of Christians the heart of Man being as powder to the fire easily taken with such Temptations 2. Calumnious and Censorious Discourses when we cannot meet together but we must be speaking of others suggesting evil against them blemishing their Graces or carping at their Weaknesses or aggravating their Sins or divulging their secret Miscarriages beyond what Christianity requireth This sin the Scripture brandeth as mischievous to our selves and others Our selves Iam. 1. 26. If any man seemeth to be religious and bridleth not his tongue this mans religion is in vain Censuring is a pleasing sin very suitable with corrupt Nature but yet it is a bad sign 't is made to be the Hypocrites sin who being acquainted with the Guile of their own Spirits are apt to suspect others and deprave their best Actions and upon the ruin of other mens Credit build their own Reputation for Religion And 't is mischievous to others and against that Justice and Charity which we owe to them Prov. 20. 22. The words of a talebearer are as wounds and they go down into the innermost parts of the belly They wound mens Reputation unperceivably and secretly striketh them with a blow that smarts not for the present but destroyeth their service at least to such as receive these privy defamations and whisperings and 't is more craftily carried when they Wound while they pretend to Kiss and make their Praise but a preface to their reproach and as an Archer draweth back his hand that the Arrow may fly with the more force They say he is this and that but c. 3. Proud and Arrogant speaking when all our Discourse is a Self-boasting the Pride of the heart sometimes shooteth out by the Eyes and therefore we read of haughty Eyes and a proud Look but usually 't is displayed in our Speech in a proud Ostentation of our own worth and Excellency 1 Sam. 2. 3. Talk no more so exceeding proudly let not arrogancy come out of your mouth When I cometh in at every sentence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wanteth not its vanity Prov. 25. 27. For men to search their own Glory is not Glory All their Discourses is to set off themselves and to Usher in something of themselves and if Religion be talked off 't is to commend their own knowledge and their own Notions or their own endeavours for Christ or to blemish others that they may shine alone 4. When Anger sets us a discoursing therefore the Apostle saith Eph. 4. 31. Let bitterness and wrath and anger and evil speaking be put away from you with all Malice Where there is bitterness or a secret smothered displeasure or alienation of affection it soon breaketh out into rage which if an impetuous rage or passionate commotion that produceth Anger or a desire of Revenge Anger produceth Clamour or boisterous Words loud Minaces and Brawlings or inordinate Speechs which are the black smoak whereby Anger and Wrath within doth first manifest its self then Clamour produceth evil speaking which are disgraceful and contumelious speeches therewith the Party incensed doth stain the Reputation of him with whom he is Angry and then Malice is rooted Anger and continued Wrath Now all these should be put away Christians should have nothing to do with them but that we have in hand is disgraceful and Contumelious speaking as it is the result of Anger Wrath and Malice either by open railing or derision and jearing at their sins and infirmities to shame them or by Imprecation and Cursing and wishing Evil to them All which is contrary to that meekness and love which should prevail in the hearts of Christians As Saul in his Anger called Ionathan 1 Sam. 20. 3. Thou son of the perverse and rebellious woman in his raging fit he blemisheth his own Wife of whom we hear elsewhere no such Imputation Thou art more likely to be a Bastard than my own Son Frantick words all Interpreters think them to be This is a taste of that Prophane discourse which is forbidden to Christians Now the Reasons of it are these 1. Because this allowed and habituated argueth a rotten and unrenewed Heart Matth. 12. 34. Out of the abundance of the heart the mouth speaketh Words much discover the temper of the Heart there being a quick intercourse between the Heart and the Tongue 2. Because 't is noisome and offensive to honest Ears 't is not a speech that hath any Grace or Comliness in it Col. 4. 6. Let your speech be alwayes with grace 3. 'T is contagious and infectious to ordinary Hearers especially to Children and weak ones 1 Cor. 15. 33. Evil Words corrupt good manners We convey our Taint 4. Sinful Vain and Frothy Discourse doth make the Heart more Vain Perverse and Wicked while the Corruption that is in it doth strengthen itself by getting vent when the sparks fly abroad of the fire kindled in our Bosoms a man waxeth worse and worse his Reverence of God is lessened and weakened as he hath dared to give vent to his Sin and Folly and is more imboldened to sin again Matth. 15. 19 20. For out of the heart proceed evil Thoughts Murthers Adulteries Fornications Thefts False-witness Blasphemies these are the things which defile the man Evil-speaking is one thing mentioned and it layeth men open to Satan therefore as the Heart should be kept from framing such Conceptions so the Tongue from uttering them for so they prove more dishonourable to God hurtful to our selves and offensive to others 5. I will venture at one Reason more against Prophane Discourse it grieveth the Spirit Eph. 5. 29 30. Many by their obscene putrid and carnal Discourse intend no further than to make themselves merry jovial and glad Hos. 7. 3. They make the King glad with their wickedness and the Princes with their lies saith the Prophet Yet alass 't is but a poor sport and will prove so in the end for it draweth God to be against them the Holy-Ghost is displeased and grieved with it these things being against his Light Motions and Directions and so an offence to him which a tender Conscience is soon sensible of 2. Not Idle Discourse which tendeth not to the Glory of God and the Edification of our Neighbour We should have an eye to the good of those with whom we speak so as to edisie them with our speech for Christ telleth us that we must give on account to God not only for Words but even for
sometimes wander out of the path in which we should perish if God did not reclaim us from our wandering Now it is his work to restore our souls that is to keep us from going on still in our By-paths therefore we may come and press it He is inclined to shew favour to those who confess their Errors and for the glory of his Grace and constant Love and sworn Covenant he will not be unmindful of us 3. He delights to guide us in our wanderings Luk. 15. 4 5. The good shepherd leaves the Ninety nine and seeks out the stray'd sheep upon the Hills and Mountains and brings it home upon his own shoulders rejoycing It 's a pleasing thing to Christ to be reducing strayed souls Ezek. 34. 4. He was angry with the under-shepherds and rebukes them because they discharged not their Duty the diseased have you not strengthned c. and he promiseth his own care ver 6. I will seek that which was lost 4. He will bear with our infirmities and if humbly sought to will take care of us We straggle sometimes out of weakness and out of Vanity of spirit and loose our selves through our own folly therefore Christ saith I will seek that which was lost Sometimes we are driven away by Wolves Christ will fetch us back again that we may not be meat for their mouth If sin be as a breach upon Conscience he will heal that wound and bind up the broken If we be weak ready to straggle he will confirm us and strengthen us more and more Having such a shepherd this should encourage us more to go to him V. Here 's Caution take heed not to run into infirmities as if it were matter of nothing why they must be Repented and it is part of wilfulness voluntarily and allowedly to do that which he must undo again and necessarily be repented of as David confesseth his Error Little sins allowed and customarily committed on the presumption of a Pardon they are not infirmities but are of a dangerous nature If you indulge iniquity you loose your Claim as those that are devoted to God you will hazard this if you indulge your straying humour and consider even infirmities may cost us dear for though they do not make void the Eternal Reward yet usually God reduceth us not by internal Grace but by some smart Providence as David Psal. 119. 67. Before I was afflicted I went astray God will teach you your Duty by Briars and Thorns by sharp Affliction And where the distemper is more rooted in us if it be not an Act only but a kind of rooted Distemper then the dispensation of Gods Providence may be very sharp As Pauls Thorn in the Flesh when he was apt to be lifted up in Pride he prays thrice the Lord was Terrible to him possibly it was the Stone or Gout some wracking Pain 2 Cor. 12. Though he prays God would not release him but still keeps the pain and trouble upon him so our strayings will cost us dear To be sure they must cost us Repentance but they may cost us a great deal of sorrow in the World We should not incur the hazard of Gods Temporal Displeasure Again you have no Assurance and Command of the Time and Measure of the Spirits Assistance and therefore if you give way to little failings they may become grievous Enormities in the end and when you grieve the Spirit you do what lies in you to drive him from you and provoke him to suspend his Assistance the longer And therefore grieve not the holy spirit of God whereby ye are sealed to the day of Redemption Eph. 4. 30. FINIS Advertisement THere is lately Published Twenty select Sermons Preached by the late Reverend and Learned Divine Dr. Thomas Manton and since his Death Published by Dr. William Bates in Quarto Also Eighteen Sermons on the second Chapter of the second Epistle to the Thessalonians Containing the Description Rise Growth and Fall of Antichrist with Cautions and Arguments to establish Christians against the Apostacy of the Church of Rome By Dr. Tho. Manton Published likewise by Dr. Will. Bates Sold by I. Robinson and B. Aylmer in Octavo A. Funeral Sermon Preached upon the Death of the Reverend and Excellent Divine Dr. Tho. Manton who Deceased October 18 1677. By William Bates D. D. To which is now added the last Publick Sermon Dr. Manton Preached In Octavo All three Printed for Brabazon Aylmer at the three Pigeons against the Royal Exchange in Cornhil AN Alphabetical TABLE Directing the READER to the Principal Matters contained in the foregoing SERMONS A. ABle God able to perform his promise p. 548. Abhorrence of sin more then hatred p. 1008 Absolution of God dischargeth the Law Conscience and Satan p. 39 Abundance of Mercies in God p. 316 Acceptance of prayer before its answer p. 166 Acceptation of our services must be sought after p. 725 God Accepts no bodily service without that of the soul p. 1045 God Accepts the Heart when it is 1. Broken 2. Renewed 3. Purified by Faith 4. Acted by Love p. 1046 Account must be given to God shortly p. 572. 39. 457 Accomplishment of promises to be diligently observed p. 447 Acknowledgement of God in Afflictions p. 138 Acknowledgment of Mercy a great Duty Reasons Uses of it p. 445 446 They that acknowledg justice may expect Mercy p. 511 Acknowledge the benefit of all Afflictions due to Gods Spirit p. 465 Justice and Faithfulness of God in afflicting must be acknowledged p. 509 Acquittance from Sin and acquittance from Hypocrisie p. 61 Acted They that are acted by God act under him p. 223 Actions a better discovery of our Thoughts then Words p. 10 Action is the perfection of the habits of Grace p. 32 Action not only required but good principles p. 859 Acting in spiritual duties sits us for duty p. 160 Activity in duty a sign of the quickening Spirit p. 935 Actual consent to the Covenant required p. 707 Actual Grace necessary as well as habitual p. 313 Uses of actual grace 1. To Direct us in the exercise of Grace received 2. To excite the habits of Grace 3. To strengthen us in the operation 4. To fortifie against Temptations p. 779. Necessity of actual Grace on three Accounts p. 779. 242 Actual thinking of God an eminent duty at certain Seasons p. 1055 Adam Vide Man Admonition Impatience under it a sign of pride p. 521 Advantages that Spiritual Enemies have over us p. 76 Advantages by Gods first work of Grace upon us 1. Inclination towards what is good 2. Preparation of Heart to Holy Actions 3. Power to do good p. 241. 242. Taking up Religion upon the Account of Temporal Advantages reproued p. 342 Affections Twofold 1. Affections of aversation 2. Affections of choice and pursuit p. 2. 680. 1006 Affection to the Word necessary in order to our keeping it p. 10. 34. God delights in them p. 246 Affections easily bribed p. 450 Affections without knowledge not Good p.