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
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
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.
To press you to walk according to this rule if you would be blessed To this end let me press you to take the Law of God for your Rule the Spirit of God for your Guide the Promises for your encouragement and the Glory of God for your end 1. Take the Law of God for your Rule Study the mind of God and know the way to Heaven and keep exactly in it It is an argument of sincerity when a man is careful to practise all that he knows and to be inquisitive to know more even the whole will of God and when the heart is held under awe of Gods word If a Commandement stand in the way it is more to a gracious heart than if a thousand Bears and Lyons were in the way more than if an Angel stood in the way with a flaming sword Prov. 13. 13. He that feareth the Commandment shall be rewarded Would you have blessings from God fear the Commandment It is not he that fears wrath punishment inconveniencies troubles of the world molestations of the flesh no but he that dares not make bold with a Commandment As Ier. 35. 6. Go bring a temptation set pots of Wine before the Rechabites O they durst not drink of them why Ionadab the son of Rechab our father commanded us saying Ye shall drink no wine Thus a child of God doth reason when the Devil comes and sets a temptation before him and being zealous for God dares not comply with the lusts and humours of men though they should promise him peace happiness and plenty A wicked man makes no bones of a Commandment but a godly man when he is in a right posture of spirit and the awe of God is upon him dare not knowingly and wittingly go aside and depart from God 2. Take the Spirit of God for your Guide We can never walk in Gods way without the conduct of Gods Spirit We must not only have a way but a voice to direct us when we are wandering Isa. 30. 21. And thine ears shall hear a word behind thee saying This is the way walk in it Sheep have a Shepherd as well as a Fold and children that learn to write must have a Teacher as well as a Copy and so it is not enough to have a Rule but we must have a Guide a Monitor to put us in mind of our duty The Israelites had a pillar of a cloud by day and a pillar of fire by night The Gospel-Church is not destitute of a Guide Psal. 37. 24. Thou shalt guide me with thy counsel and afterwards receive me to glory The Spirit of God is the Guide and Director to warn us of our duty 3. The Promises for your encouragement If you look elsewhere and live by sense and not by faith you shall have discouragements enough How shall a man carry himself through the temptations of the world with honour to God 2 Pet. 1. 4. Whereby are given unto us exceeding great and precious promises that by these ye might be partakers of the divine nature having escaped the corruptions that are in the world through lust When we have promises to bear us up this will carry us clear through temptations and make us act generously nobly and keep close to him 4. Fix the Glory of God for your aim else it is but a carnal course The spiritual life is a living to God Gal. 2. 20. when he is made the end of every action You have a journey to take and whether you sleep or wake your journey is still a going As in a ship whether men sit lye or walk whether they eat or sleep the ship holds on its course and makes towards its Port. So you all are going into another World either to Heaven or Hell the broad or the narrow way and then do but consider how comfortable it will be at your journey's end in a dying hour to have been undefiled in the way then wicked men that are defiled in their way will wish they had kept more close and exact with God even those that now wonder at the niceness and zeal of others when they see that they must in earnest into another world oh then that they had been more exact and watchful and stuck closer to the Rule in their practice discourses compliances Men will have other notions then of holiness than they had before oh then they 'l wish that they had beem more circumspect Christ commended the unjust Steward for remembring that in time he should be put out of his Stewardship You will all fail within a little while then your poor shiftless naked souls must launch out into another world and immediately come to God How comfortable will it be then to have walked closely according to the line of Obedience The Third Point That a close walker not only shall be blessed but is blessed in hand as well as in hope How is he blessed 1. He is freed from wrath he hath his discharge and the blessedness of a pardoned man Joh. 5. 24. He that believeth on Christ hath everlasting life and shall not come into condemnation for he hath passed from death to life he is out of danger of perishing which is a great mercy 2. He is taken into favour and respect with God Joh. 15. 14. Ye are my friends if ye do whatsoever I command you There is a real friendship made up between us and Christ not only in point of harmony and agreement of mind but mutual delight and fellowship with each other 3. He is under the special care and conduct of Gods Providence that he may not miscarry 1 Cor. 3. 23. All things are yours and ye are Christs and Christ is Gods All the conditions of his life are over-ruled for good his blessings are sanctified and his miseries unstinged Rom. 8. 28. And we know that all things work together for good to them that love God to them who are the called according to his purpose 4. He hath a sure Covenant-right to everlasting glory 1 Joh. 3. 1. Behold now are we the sons of God and it doth not yet appear what we shall be c. Is a Title nothing before we come to enjoy the Estate We count a Worldly Heir happy as well as a Possessor and are not Gods Heirs happy 5. He hath sweet experiences of Gods goodness towards him here in this world Psal. 17. 15. As for me I will behold thy face in righteousness I shall be satisfied when I awake with thy likeness The joy of the presence and sense of the Lords love will counterbalance all worldly joys 6. He hath a great deal of peace Gal. 6. 16. And as many as walk according to this rule peace be on them and mercy and upon the Israel of God Obedience and holy walking bringeth peace Great peace have they which love thy Law and nothing shall offend them Psal. 119. 165. As there is peace in nature when all things keep their place and order This peace others cannot
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
thing observable from hence is the necessity of directing grace Oh that my ways were directed I shall first premise some Distinctions 1. There is a general direction and a particular direction 1 The general direction is in the word there God hath declared his mind in his statutes He hath shewed thee O man what is good Micah 6. 8. 2 A particular direction by his Spirit who doth order and direct us how to apply the rule to all our ways Isa. 58. 11. The Lord shall guide thee continually Now this particular direction is either to our general choice Psal. 16. 7. I will bless the Lord who hath given me counsel It is the work of God only to teach us how to apply the rule so as to chuse him for our portion Or secondly as to acts and orderly exercise of any particular grace so 2 Thes. 3. 5. The Lord direct your hearts into the love of God and into the patient waiting for Christ. Or thirdly as to the management of our Civil actions as the pillar of the Cloud went before the Israelites in their Journeys so doth God still guide his people in all their affairs both as to duty and success As to Duty Prov. 3. 6. In all thy ways acknowledg him and he shall direct thy paths Ask his counsel leave and blessing in doubtful things ask his counsel in clear cases ask his leave Shall I go up or not and then ask his blessing As to Success Prov. 16. 9. A mans heart deviseth his way but the Lord directeth his steps Events cross expectation we cannot foresee the event of things in the course of a mans life what is expedient and what not Prov. 20. 24. Mans goings are of the Lord how can a man then understand his own way We purpose and determine many things rightly and according to rule but God disposeth of all events Rom. 1. 10. Making request if by any means now at length I might have a prosperous journey by the will of God to come unto you God brought Paul to Rome by a way he little thought of Therefore we need to call God to counsel and to enquire of the Oracle in all matters that concern Family Commonwealth or Church We need a guide Ier. 10. 23. O Lord I know that the way of man is not in himself neither is it in man that walketh to direct his steps Affairs do not depend on our policy or integrity but on the Divine Providence who ordereth every step to give such success as he pleaseth II. Distinction There is a Literal direction and an effectual direction 1. The Literal direction is by that speculative knowledg that we get by the Word Psal. 119. 105. Thy word is a lamp unto my feet and a light unto my path Sufficient not only for general courses but particular actions 2. The effectual direction is by the Holy Ghost applying the Word and bending the hearts to the obedience of it Isa. 61. 8. I will direct their work in truth and I will make an everlasting Covenant with them That is I will so shew them their way as to work their hearts to the sincere obedience of it Now to give you the Reason for the necessity of this Direction Three things prove it 1. The blindness of our minds We are wise in generals but know not how to apply the rule to particular cases The Heathens were vain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their imaginations Rom. 1. 21. And the same is true of us Christians though we have a clearer knowledg of God and the way how he will be served and glorified yet to suit it to particular cases how dark are we A Dial may be well set yet if the Sun shine not upon it we cannot tell the time of the day The Scriptures are sufficient to make us wise but without the light of the Spirit how do we grope at noon-day 2. The forgetfulness of our Memories We need a Monitor to stir up in us diligence watchfulness and earnest endeavours Isa. 30. 21. And thine ears shall hear a word behind thee saying This is the way walk ye in it When ye turn to the right hand and when ye turn to the left The cares and businesses of the world do often drive the sense of our duty out of our minds One great end of Gods Spirit is to put us in remembrance to revive truths upon us in their season A Ship though never so well rigged needs a Pilot we need a good guide to put us in mind of our duty 3. The obstinacy of our hearts so that we need every moment to enforce the Authority of God upon us and to perswade us to what is right and good The Spirits light is so directive that it is also perswasive there needs not only counsel but efficacy and power We have boisterous lusts and wandring hearts we need not only to be conducted but governed We have hearts that love to wander Jer. 14. 10. We are sheep that need a shepherd for no creature is more apt to stray Psal. 95. 10. It is a people that do err in their hearts not only ignorant but perverse not in mind only apt to err but love to err Thus you see the necessity of this direction Oh that my ways were directed to keep thy statutes The USES Well then give the Lord this honour of being your continual guide Psal. 48. 14. For this God is our God for ever and ever he will be our guide even unto death You do not own him as a God unless you make him your guide Psal. 73. 24. Thou shalt guide me with thy counsel and afterwards receive me to glory In vain do you hope for eternal life else Therefore 1. Commit your selves to the tuition of his Grace a man is to chuse God for a guide as well as to take him for a Lord to ask his counsel as well as submit to his Commandments Ier. 3. 4. Wilt thou not from this time cry unto me My father thou art the guide of my youth 2. Depend upon him in every action The steps of a good man are ordered by the Lord all his particular actions Rom. 8. 26. For we know not what we should pray for as we ought but the Spirit it self maketh intercession for us with groanings which cannot be uttered 3. Seek his Counsel out of a desire to follow it Ioh. 7. 17. If any man will do his will he shall know of the Doctrine whether it be of God or whether I speak of my self Still walk according to light received and it will increase upon you Such as make conscience of known truth shall know more He that cometh with a subjected mind and fixed resolution to receive and obey shall have a discerning spirit God answereth men according to the fidelity of their own hearts SERMON VII PSAL. CXIX 6. Then shall I not be ashamed when I have respect unto all thy Commandments THE Psalmist had prayed for direction to keep Gods Commandments here
cannot find such easie entrance when the Word is hid in our hearts and made use of pertinently 1 Ioh. 2. 14. I write to you young men because ye are strong where lies their strength and the word of God abideth in you and ye have overcome the wicked one O it is a great advantage when we have the Word not only by us but in us ingrafted in the heart when it is present with us we are more able to resist the assaults of Satan Either a man forgets the Word or hath lost his affection to it before he can be drawn to sin The Word of God when it hath gotten into the heart it will furnish us with seasonable thoughts 6. It is a great relief in troubles and afflictions Our faintings come from ignorance or our forgetfulness Heb. 12. 5. Ye have forgotten the consolation which speaketh unto you as unto children My son despise not thou the chastening of the Lord nor faint when thou art rebuked of him If we had an herb growing in our Gardens that would ease our smart what are we the better if we know it not There is no malady but what hath its remedy in the Word To have a comfort ready is a great relief 7. It makes our conference and conversation with others more gracious Mat. 12. 34. Out of the abundance of the heart the mouth speaks When we have a great deal of hidden treasure in the soul it will get out at the tongue for there 's a quick intercourse between the heart and the tongue The Tap runs according to the Liquor wherewith the Vessel is filled come to men of an unsavoury spirit pierce them broach them give them occasion again and again for discourse and you get nothing but frothy communication from them and vain talk But now a man that hath stored his heart with the Word he is ever and anon interposing for God Like a bottle filled with wine he must have vent As the Spouses lips are said to drop as honey-combs They are ever putting forth savoury expressions in their converse with others Col. 3. 16. Let the word of God dwell in you richly teaching and admonishing one another in Psalms and Hymns and spiritual songs It will burst out presently if the Word of God dwell in your hearts Before I go to the second Reason let me answer an Objection But is not this to take from the Spirit and to give it to the Word and that to the Word not as written in Gods Book but as it is in our hearts will not this be to ascribe all to created Grace I Answer 1. Questionless it is the office of the Spirit to bring things to our remembrance and the great help of the Spirit of God is by suggesting such passages as may be of most seasonable relief to the soul in Temptations in Prayer and in Business Ioh. 14. 16. But what is given to the Scriptures and Grace is not to the wrong of the Spirit for the Scripture is of his inditeing and Grace is of his working yea we still reserve the chief honour to the Holy Ghost for he not only worketh grace but worketh by grace he not only indites the Scripture but works by it it is he that quickneth prayer and therefore it is ill trusting to our own understanding and memory for it is the Spirit that is the great remembrancer and impresseth upon the mind savoury and seasonable thoughts 2. I grant further The Children of God are subject to much forgetfulness of the truth that is impressed upon their hearts partly through the present cloud and mist which the temptation raiseth The Psalmist had truths enough to support him Psal. 73. 17. yet he saith Until I went into the Sanctuary of God I was foolish and ignorant I was as a beast before thee There is so much dullness upon the Children of God that they cannot remember seasonable thoughts as Hagar had a fountain by her yet she did not see it till God opened her eyes Gen. 21. So under the temptation all is benighted and the light that is in the understanding is obscured And partly through the little sense they have for the present of the need of the comforts which the Word propoundeth few so wise as to lay up for a dear year and partly through sloth and negligence being taken up with other things It is possible sometimes that we may be guided by the Spirit and act right meerly by the guidance of the Holy Ghost without any interposing and concurrence of our own understandings as Ioh. 12. 10. compared with the 14 and 15. They took branches of Palm-trees and went forth to meet him and cried Hosanna blessed is the King of Israel that cometh in the name of the Lord. These things understood not his Disciples at the first but when Iesus was glorified then remembred they that these things were written of him and that they had done these things unto him Mark they were guided by the Spirit to do that they knew not for the present they had only a back-look but not a fore-sight they were ignorant of what they were doing until afterward thoughts came not in their mind but only in the review Ioh. 2. 22. When he was risen from the dead his disciples remembred that he had said this unto them They did not take up the meaning of them yet they were guided aright They did not carp against Christ as the Iews did They were guided by the Spirit in a case they were wholly ignorant 3. The Holy Ghost makes use of a sanctified memory bringing Scriptures to our remembrance as we have need It is made their act because the Holy Ghost made use of their memories They remembred that it was written The zeal of thine house hath eaten me up Joh. 2. 17. They that neglect to search and hide the Word in their hearts they have not such seasonable refreshment for God works more strongly with the strongest graces there where there is the greater receptivity there 's the greater influence those that are ignorant cannot expect such help as those that have the Word dwell richly in their hearts The second Reason is Therefore should we hide the Word in our hearts because God doth so in the work of Conversion Heb. 8. 10. I will put my laws into their mind and write them in their hearts The mind is compared to tables of stone and the heart to the Ark and so this is required of us to write them upon the table of our heart Prov. 7. 3. and here I have hidden thy word in my heart How doth this follow because God doth so in conversion therefore it is our duty I answer 1 God requires what he works to shew the Creatures duty as well as the power of his own grace God is to convert and turn yet do you turn Circumcise your heart and I will circumcise Mortifie your members c. and yet If ye through the spirit do mortifie the deeds of the body
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
acts of Duty but by every act of Mercy what 's the argument he urgeth for Sion Zech. 3. 2. Is not this a brand pluckt out of the fire The Lord rebuke thee Satan Have not I delivered Sion and shall I suffer that to be destroyed which I have delivered the Lord urgeth his own mercy and his former kindness USE To quicken us not to grow weary of dealing with God Let us go often to God Men think it an uncivil importunity to require to do more when they have done already Solomon gives us that advice Prov. 25. 17. Withdraw thy foot from thy neighbours house lest he be weary of thee and so hate thee men waste by giving but God doth not when you have been with him and he hath done liberally for you yet he upbraids you not God that hath vouchsafed Grace you may desire the continuance of his Grace and to crown his own Grace II. Secondly Observe the mercy which he asks is Gods help in a course of holiness namely to walk worthy of the mercy Doct. 2. They that upon declaring their ways have found mercy with God their care should be to walk worthy of the mercy The Lord hath heard me what then teach me thy statutes So Psal 85. 8. The Lord will speak peace to his people but let them no more return unto folly Mark when God hath spoken peace when they have an answer of peace after you have prayed to God take heed of turning to folly do not lose the favour you have got walk more holily and more worthy of such a mercy Mat. 6. 12. forgive us our sins what then lead us not into temptation Upon supposition the Lord hath forgiven us our sins O let us not sin again Many would invite God to favour their ways when they have no respect to his ways which is in effect to make God a servant to our Lust but if you would have mercy from the Lord beg that you might walk worthy of the mercy The Children of God should do so upon a double ground in point of Prudence and Thankfulness In point of Prudence as they have smarted under their former folly and in point of Thankfulness as they have tasted the Lords Grace in his answer 1. When you have declared your way with brokenness and bitterness of heart you have experience of the evil of sin and when you know how bitter it is by sound remorse it is folly to return to it again Ioshua 22. 17. mark the reason Is the iniquitie of Peor too little for us from which we are not cleansed unto this day Our former sense of the evil of sin when declaring it should be a restraint to us else your cure is in vain A man that is recovered out of a deep disease is willing to escape the like again or as Christ said to the man that had an infirmity 38 years Go thy way sin no more lest a worse thing happen unto thee When a man hath had the bitter sense of the fruit of sin this will make him more cautious for the future they are foolish children that remember beating no longer than it smarts when they are scarce yet whole of the old wound Though God hath taken out the sting of the sin and granted us comfort yet remember your former smart that you may not fall into it again 2. Out of Thankfulness for Gods gracious answer Every answer of Grace leaves an obligation upon the sinner that he may not offend God again See what a holy argument is used Ezra 8. 13. Should we after such a deliverance as this break thy Commandment will you again relapse So Luke 7. 47. for her sins are forgiven her therefore she loved much Grace melts the heart When a man hath received much mercy from God his heart his wrought out into thankfulness and the more they have been in sin the more will they be in godliness when once they have tasted the sweetness of pardon and had an answer of Grace from God Thirdly Note They that would steer their course according to Gods holy Will had need of the conduct and assistance of his holy Spirit for he goes to God Lord teach me thy statutes Psal. 25. 4. Shew me thy ways O Lord teach me thy paths And Psal. 27. 11. Teach me thy way O Lord and lead me in a plain path because of mine enemies And Psal. 86. 11. Teach me thy way O Lord I will walk in thy truth unite my heart to fear thy name These places shew that he addrest himself to God that he might not follow any sinful course in the time of trouble and temptations that he might not dishonour God SERMON XXVIII PSALM CXIX 27. Make me to understand the way of thy precepts so shall I talk of thy wondrous works IN the former Verses the man of God layeth forth his calamitous condition and beggeth comfort and audience not meerly to prosper his affairs but to better his heart Many will invite God to favour their ways when they have no respect to his ways which in effect is to make him a servant to their lusts But David's chiefest care was about Duty rather than Success therefore he desireth God to direct him how to walk in the way of his precepts his heart was much upon that In the close of the former Verse he had said Teach me thy statutes And here again Make me to understand the way of thy precepts c. In the words there is 1. A Request 2. An Argument Wherein is intimated 1. The fruit of Divine Illumination He should thereby see his wondrous works 2. His duty thereupon Then will I talk of them The word signifieth also to meditate Sept I will exercise my self It should be his delight to think and speak of the admirable goodness of God and the divine excellencies of his word and the pleasures that result from the practice of it 3. He intimateth the sincerity of his desire propounding this as his end That I may talk that I may be useful and edifying in my converse with others 1. The first thing that I shall observe is That David doth so often beg again and again for understanding Doct. That a sound and saving knowledg of the Truths of the Gospel is such a blessing as the children and people of God think they can never enough ask of him We have abundant proof of it in so much of this Psalm as we have already gone over 1. What is a sound saving knowledg 1. Such as doth establish the heart against all delusions and keepeth us on Truth 's side Many have some scraps of knowledg loose and uncertain motions but they are not setled and grounded in the Truth and therefore the unlearned and unstable are joyned together 2 Pet. 3. 16. Which they that are unlearned and unstable wrest as they do also the other Scriptures to their own destruction Unskilful and unsetled Christians lye open to every fancy they have not such a stock
storm more and so lose that which they are so confident of keeping by their negligence and carelesness their spiritual comfort is gone And there 's another mischief the loss is more heavy because it was never thought of And therefore in preparation of heart we should be ready to lose our inward comforts as well as Estates and outward conveniences In Heaven alone we have continual day without cloudings or night but here there will be changes USE 3. Let us not judg of our condition if this should be our case that is if we should lye under pressing troubles such as do even break our spirits This was the case of the Son of God his soul was troubled and he knew not what to say Joh. 12. 30. My soul is troubled what shall I say And many of his choicest servants have been sorely exercised Heman an heir of Heaven and yet compassed about with the pains of hell Iob not only spoil'd of all his goods but for a time shut out from the comforts of God's Spirit Our business in such a case is not to examine and judg but to trust Neither to determine of our condition one side or other but to stay our hearts upon God and so to make use of offers and inviting promises when we cannot make use of conditional and assuring promises So Isa. 50. 10. He that walketh in darkness and seeth no light is directed let him trust in the name of the Lord. That 's our business in such a case of deep distress to make a new title rather than dispute the old one and stay our hearts on God's mercy Thus much concerning David's case which because it often comes under consideration in this Psalm I would pass over more briefly II. I come from David's Case to his Petition or Request to God Strengthen thou me according to thy word Where you have 1. The Request it self 2. An Argument to enforce it First The Request it self Strengthen me that 's the benefit asked Doct. 1. Observe this in the general He doth but now and then drop out a request for temporal safety but all along his main desire is for grace and for support rather than deliverance The children of God the main thing that their hearts run upon is sustentation and spiritual support rather than outward deliverance Psal. 138. 3. I called upon the Lord and he heard me and strengthned me with strength in my soul. Mark David judgeth that to be an audience to be a hearing of prayer though he had not deliverance yet he had experience of inward comfort that was it which supported him The children of God value themselves by the inward man rather than the outward What David here prays for himself Paul prays for others Eph. 3. 16. That he would grant you according to the riches of his glory to be strengthned with might by his spirit in the inner man Yea they are contented with the decays of the outward man so that the inward man may encrease in strength 2 Cor. 4. 16. Though our outward man perish yet the inward man is renewed day by day The outward man in Paul's dialect is the body with the conveniencies and all the appurtenances thereof as Health Beauty Strength Wealth all this is the outward man Now this is not a Christian's desire to encrease in the world or to make a fair shew in the flesh no but his heart is set upon this to grow stronger in the Spirit that the soul as furnished with the graces of the Spirit may thrive this is the inner man To insist upon this a little 1. It is the inward man that is esteemed with God and therefore that 's it the Saints mainly look after God doth not look upon men according to their outward condition pomp and appearances in the world but according to the inward endowments of the heart 1 Sam. 16. 7. Mans eye is upon the outward appearance but God regards the heart and the hidden man of the heart that is said to be an ornament of great price with God 1 Pet. 3. 4. Intellectual beauty is that which is esteemed in heaven and Spiritual wealth is only currant in the other world Poor creatures that are led by sense they esteem one another by these outward things but God esteems men by grace by the soul how that is cherished and strengthened and though we are otherwise never so well accomplished we are hated if we have not his Image stampt upon us 2. The everlasting welfare of the whole person depends upon the flourishing of the inward man when we come to put off the upper garment of the flesh the poor soul will be destitute naked and harbourless if we have made no provision for it 2 Cor. 5. 3. and then both body and soul are undone for ever when the soul is to be thrown out of doors whither will it go if it hath not an eternal building in heaven to receive it The soul is the man the body follows the state of the soul but the soul doth not follow the state of the body The life of God which he doth begin in the soul does in time renew and perfect the body too The Apostle saith Rom. 6. 11. The spirit that now dwelleth in us will raise up our mortal bodies But now those that seek to preserve the outward man with the neglect of the inner in time ruine both body and soul. Well then here 's their care 3. The loss of the outward man may be recompenced and made up by the strength of grace that is put into the inner man but the loss of the inner man cannot be made up by the perfections of the outward man A man that is afflicted in his outward estate God makes it up in grace if he makes him rich in faith in the experiences of his favour the loss is made up and supplied more abundantly and the children of God can comfort themselves in this that their inward man is strengthened and renewed day by day 2 Cor. 4. 16. So that a man may be happy not withstanding breaches made upon the outward man But when there 's a wounded spirit and God breaks into the inward man then what good will riches estate and all these things do they are as unsavoury things as the white of an egg 4. The outward man may fit us for converse with men but the inward man with God We need bodies and Organs of speech and reason and present supplies which fit us to converse with men but we converse with God by thoughts and by grace and by the perfections of the inward man this fits us for communion with him 5. The life and strength of the inward man is a more noble thing than the strength of the outward man or the bodily life for it draws nearer to the life of God as the life and strength of the body draws nearer to the life pleasure and happiness of a beast By the bodily life we eat drink labour sleep
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.
is a great deal of profit for God looks to the affection and of all affections to the delight 4. When this delight is not set upon priviledges but upon grace and obedience this is more acceptable to God I delight in thy ways When we set upon obedience it 's a sign we mind Gods interest more than our own comfort that 's our own interest but subjection to God and holiness that 's for his glory therefore when the heart is set upon obedience then he will give in supplies of grace USE Oh that we could say so that we take joy and pleasure in the way of his Commandments Thou hast given me delight in thy ways give me strength to keep them To corrupt nature the ways of God are burdensome but to his children the Commandments of God are not grievous we shall not then want influences of grace SERMON XL. PSALM CXIX 36. Incline my heart unto thy testimonies and not to covetousness IN the former Verses David had asked understanding and direction to know the Lord's will now he asketh an inclination of heart to do the Lord's will The understanding needs not only to be enlightned but the will to be moved and changed Man's heart is of its own accord averse from God and holiness even then when the wit is most refined and the understanding is stock'd and stor'd with high notions about it therefore David doth not only say Give me understanding but incline my heart We can be worldly of our selves but we cannot be holy and heavenly of our selves that must be asked of him who is the Father of lights from whom cometh down every good and perfect gift They that plead for the power of Nature shut out the use of prayer for if by nature we could determine our selves to that which is good there would be no need of grace and if there be no need of grace there 's no use of prayer But Austin hath said well Natura verâ confessione non falsâ defensione opus habet We need rather to confess our weakness than defend our strength Thus doth David and so will every broken-hearted Christian that hath had an experience of the inclinations of his own soul he will come to God and say Incline my heart unto thy testimonies and not to covetousness In which words there is something implied and something exprest That which is implied is a Confession that which is exprest is a Supplication That which he confesseth is the natural inclination of his heart to Worldly things and by consequence to all evil for every sin receiveth life and strength from Worldly inclinations That which he begs is that the full bent and consent of his heart may carry him out to God's testimonies Or briefly here is 1. The thing asked Incline my heart 2. The Object of this inclination exprest positively unto thy testimonies Negatively and not unto covetousness Here is the object to which and the object from which To which Incline me to thy testimonies and suffer me not to decline to Worldly objects exprest here by the lust which is most conversant about them Covetousness Let me explain them more fully Incline my heart The word implies 1. Our natural obstinacy and disobedience to God's Law for if the heart of man were naturally prone and of its own accord ready to obedience it were in vain said to God Incline my heart I but till God bend us the other way we lye averse and aukward from his Commandments As God is said here to incline us so Iohn 6. 44. he is said to draw us There is a corrupt will which hangs back and desires any thing rather than that which is right we need to be drawn and bent again like a crooked stick the other way 2. It implies Gods gracious and powerful act upon the soul whereby the heart is fixed and set to that which is good when there 's a proneness another way this is the fruit of effectual grace Now let us see when the heart is enclined and how this is brought to pass 1. When is the heart said to be inclined I answer when the habitual bent of our affections iâ—… more to holiness than to worldly things for the power of sin stands in the love of it and so doth our aptness for grace in the love of it or in the bent of the will the strength of desire and affections by which we are carryed out after it Amor mens est pondus meum eo feror quocunque ferâ—…r Our love is the weight that is upon our souls Nothing can be done well that is not done sweetly Then are we inclined when our affections have a proneness and propension to that which is good New these affections must be more to holiness than to Worldly things for by the prevalency is Grace determined if the preponderating part of the soul be for God It is not an equal poyse we are always standing between two parties there 's God and the World There 's a sensitive good drawing one way and there 's a spiritual good draws us another way Now grace prevails when the scales are cast on grace's side I say it is the habitual bent not for a pang the heart must be set to seek the Lord 1 Chron. 22. 19. Now set your heart and your soul to seek the Lord your God and the course of our endeavours the strength and stream of our souls runs out this way then is the heart said to be inclined to Gods testimonies 2. How is it brought to pass or how doth God thus reduce and frame our hearts to the obedience of his will There are two ways which God useth by the word and by his spirit by perswasion and by power they shall be taught of God and they are drawn of God Joh. 6 44. The Lord will allure Iapheâ—…h so he works by perswasion Gen. 9. 27. and then by Power Ezek. 36 26 27. I will cause you to walk in my wâ—…ys c. God tempers an irresistible strength and sweetness together fortiter pro te Domine sâ—…aviter pro me He worketh as a God therefore he works strongly and invincibly but he perswades men as men therefore he propounds reasons and arguments goes to work by way of perswasion Strongly according to his own nature Sweetly according to mans By perswasions accompanied by the secret efficacy of his own grace First He gives weighty reasons he casts in weight after weight till the scales be turned then he makes all effectual by his spirit Morally he works because God will preserve mans nature and the principles thereof therefore he doth not work by violence but by a sweet inclination alluring and speaking comfortably unto us Hos. 11. 4. I drew them with cords of a man with bands of love God knows all the wards of mans heart and what kind of keys will fit the lock therefore he suits such arguments as may work upon us and take us in our month and then really and prevailingly
it in their conversation God will not take it planted in our hearts if we do not obey him in those things that are contrary to our Interests and natural Affections When God tryed Abraham that was to offer his Isaac Gen. 22. Now I know that thou fearest me since thou hast not withheld thine only Son c. why was Abraham unknown to God before that time As Peter told Christ Lord thou knowest all things cannot God see the inward Springs and Motions of our Souls and what Affections are there Could not God tell what was in Abraham But now I acknowledge For God will not acknowledge it in this sense untill we express it They are the true Servants of God that have his fear planted in their hearts and express it upon all occasions SERMON XLIV PSALM CXIX Verse 39. Turn away my Reproach which I fear For thy Iudgments are Good IN these Words you have 1. A Request Take away my Reproach 2. A Reason to inforce it For thy Iudgments are good First for the Request Turn away roul from upon me so it signifies He was cloathed with Reproach now roul from me my Reproach some think he means Gods condemnatory Sentence which would turn to his Reproach or some remarkable rebuke from God because of his Sin Rather I think the Calumnies of his Enemies and he calls it my Reproach either as deserved by himself or personally lighted upon him the Reproach which was like to be his Lot and Portion in the World through the Malice of his Enemies The Reproach which I fear that is which I have cause to expect and am sensible of the sad Consequences of it Secondly For the Reason by which this is enforced For thy Iudgments are good There are different Opinions about the Formality of this Argument Some take the Reason thus Let me not suffer Reproach for adhering to thy word thy word which is so good But David doth not speak here of suffering Reproach for Righteousness sake but such Reproach as was likely to befall him because of his own Infirmities and Failings Reproaches for Righteousness sake are to be rejoyced in but he saith this I fear and therefore I suppose this doth not hit the reason neither the other Sence Why should I be looked upon as an evil doer as long as I keep thy Law and observe thy Statutes Others judge badly of me but I appeal to thy good Judgment Others by Judgments understand Gods dealings Thou dost not deal with men according to their desert Thy dispensations are kind and gracious Rather thus By Judgments are meant the Ways Statutes and Ordinances of God called Judgements because all our words works thoughts are to be Judged according to the sentence of the Word now these it is pity they should suffer in my Reproach and Ignominy This is that I fear more than any thing else that can happen to me I think the reason will better run thus Lord there is in thy Law Word Covenant many Promises to encourage thy People and therefore Rules to provide for the due honour and credit of thy People Take it so I shall with respect to the necessities of the People of God insist a little upon the former clause and observe this point That Reproaches are an usual but yet a great and grievous affliction to the Children of God They are usual for David saith my Reproach Even this holy man could not escape it the Censures of his Enemies and they are grievous for he saith which I so fear First That they are usual David often complains of it in this Psalm and mentions it as one great evil to God Verse 22. Remove from me Reproach and Contempt for I have kept thy Testimonies And again Verse 42. So shall I have wherewith to answer him that reproacheth me for I trust in thy Word And V. 69. The Proud have forged a lye against me God may let loose a barking Shimei upon a holy David and therefore doth he so often complain of Reproaches so else where Psal. 31. 13. For I have heard the Slander of many Sundry sorts of Persons made him their Butt upon which they spent and let fly the Arrows of Censure and Reproach Psal. 25. 15. The Abjects gathered themselves together against me they did tear me and ceased not Tear me meaning in his name that was rent and torn in pieces with their Reproaches the Abjects gathered themselves c. Base dust will many times be flying in the faces of the Children of God and Ieremiah tells us I have heard the defaming of many And Iob and other Servants of God yea our Lord himself was reviled he endured the contradiction of Sinners many a bittter Reproach even of the highest crimes against either Table there were objected to him Blasphemy and Sedition the highest Crime against the First and the highest Crime against the Second Table the Son of God that was so meek innocent just and did so much good in every place yet he met with odious aspersions therefore we cannot say that they are faulty because they are aspersed since this hath been the portion of the most eminent Godly persons and after that we are told Psal. 64. 3 4. They whet their tongue like a Sword and bend their Boâ—…s to shoot their Arrows even bitter words that they may shoot in secret at the Perfect Perfection meets with Envy and Envy vents it self by detraction and when men cannot reach the heighth of others by a holy imitation then by odious imputations they seek to make them as vile low and base as themselves Thus it is an usual affliction Secondly It is a grievous affliction for the man of God that was after Gods own heart he saith the Reproach which I so feared It is called Persecution Gal. 4. 29. compared with Gen. 21 9. and you shall see it was mocking and reproach The scourge of the tongue is one of the basest persecutions that the Children of God are tryed withal and they are called cruel mockings Heb. 11. 36. There is as much cruelty and as deep a wound many times made by the Tongue of Reproach as by the Fist of Wickedness To confirm it by Reasons Reproach must needs be grievous because 't is against Nature and against Grace 1. 'T is against Nature contempt is a heavy thing to bear and as honour is more grateful to some Persons so Reproach is more grievous than many ordinary Crosses Many would lose their goods Cheerfully yet are grieved with the loss of their Names According to the Constitution and frame of mens Spirits so they are affected some with Shame more than with Fear There seems to be Excellency and Gallantry in sufferings which are honourable and many can bear that but the best Spirits are deeply affected with Shame and disgraceful Punishment is more dreadful than a painful one Jesus Christ that had all the innocent affections of humane Nature and upon occasion shewed them he took notice of Mockings and Reproaches
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.
6. 16. Know ye not that to whom ye yield your selves servants to obey his Servants ye are whom ye obey whether of sin unto death or of obedience unto righteousness Now Man rightly constituted his Actions are thus governed The Understanding and Conscience prescribe to the Will the Will according to right Reason and Conscience moveth the Affections the Affections according to the command and counsel of the Will move the bodily Spirits and Members of the Body But by Corruption there is a manifest Inversion and Change Pleasures affect the Senses the Senses corrupt the Phantasie Phantasie moveth the Bodily Spirits they the Affections and by their violence the Will is carried captive Man blinded and so Man goeth on headlong to his own destruction The corrupt Passions are like wild Horses that do not obey the Driver but draw to Precipices for his destruction Therefore Basil of Seleucia calleth a carnal Man a Slave that runs after the Chariots of his own Passions and corrupt Affections 3. Consider the great tyranny and power of Sin it leaveth us no right and power to dispose of our selves and our Actions and so Men cannot help themselves when they would as is sensible in them that are convinced of better and do worse they see what they should do but do not do it being drawn away by their own Lusts. Video meliora proboque Deteriora sequor Sin hath gotten such a deep interest in their Actions and command over their Affections that they cannot leave what they know to be naught or follow that which they conceive to be good And this Bondage is more sensible in them that have some kind of remorse and trouble with their Convictions either from temporal inconvenience shame or loss and yet cannot leave their Lusts and so in despair resolve to go on and make the best of it Ier. 18. 12. And they said There is no hope but we will walk after our own devices and we will every one do the imagination of his evil heart Jer. 2. 25. Thou hast said there is no hope no for I have loved strangers and after them will I go Yea further that have a kindly remorse from the conviction of the Spirit Ier. 31. 18. I have surely heard Ephraim bemoaning himself thus Thou hast chastised me and I was chastised as a bullock unaccustomed to the yoke And so Paul Rom. 7. 14. I am carnal sold under sin 4. Consider how this Bondage is always increased by Custom which is a second Nature or an inveterate Disease not easily cured Ier. 13. 23. Can the Ethiopian change his skin or the Leopard his spots then may ye also do good who are accustomed to do evil The more he continueth in this course the less able to help himself the more he sinneth the more he is inthralled to sin as a Nail the more it is knocked the more it is fastned in the Wood. First a man yields up himself to Sin as a Servant by Covenant Rom. 6. 16. Know ye not to whom ye yield your selves servants to obey his servants ye are to whom ye obey that is gives up his principal Time Actions and Employments Then a Servant by Conquest 2 Pet. 2. 19. While they promise them liberty they themselves are the servants of corruption for of whom a man is overcome of the same is he brought in bondage A Sinner is under the dominion of Sin as an hired Servant and a Captive We first willingly and by our own default run into it and after cannot rid our selves of it Ligatus eram non ferro alieno sed mea ferrea voluntate velle meum tenebat inimicus me mihi catenam fecerat constrinxerat me Lord I am bound not with Iron but with an obstinate Will I gave my Will to mine Enemy and he made a Chain of it to bind me and keep me from thee Quippe ex voluntate perversa facta est libido dum servitur libidini facta est consuetudo dum consuetudo non resistitur facta est necessitas Aug. Confes. lib. 8. cap. 5. A perverse Will gave way to Lustings and Lustings made way for a Custom and a Custom let alone brought a Necessity upon me that I can do nothing but sin against thee And after that Reformidam quasi mortem consuetudinis mutationem Aug. Confes. lib. 8. cap. 7. Thus are we by little and little enslaved brought under the power of every Toy Things are lawful as subordinate helps but we contrary to the Law of Reason and the Inclinations to true Happiness immoderately desire them and these Desires being excessive get a compleat Victory over our Souls and at length we are brought under the power of every Creature 1 Cor. 6. 12. All things are lawful but I will not be brought under the power of any 5. There is one thing more that maketh the Carnal Life to be a meer Slavery and that is the Fear and Terror which doth arise from the consciousness of Sin the fear of Death and Damnation and Wrath to come which doggeth Sin at the heels When Adam sinned he was afraid Gen. 3. 7. And carnal Men are all their life-time subject to bondage through the fear of death Heb. 2. 15. There is a Fire smothering in the bosom of a Sinner and sometimes it flashes out in actual gripes and horrors they have grievous damps of heart so that Sinners are so far Bond-men that they dare not seriously call themselves to an account for the expence of their Time and Employments which every one should do nor think seriously of Death or God's Judgment or Hell He that is always under the check of a cruel Master cannot be said to be a Freeman Now so is every Man that is not in Christ let him be never so great and mighty and powerful he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subject to bondage in danger of hidden fears easily awakened in his heart Well then call you this a Free Life As jolly and jocund as wicked Men seem to be or as great as they are it is a liberty of the Flesh taken by Men not given by God the quietness of the Flesh but bane of the Soul 2. On the contrary The true Liberty is in the ways of God 1. There we are directed how to attain to our great End which is true Blessedness Mat. 7. 14. Strait is the gate and narrow is the way that leadeth unto life and few there be that find it A way of Sin seemeth broad and easie to the Flesh but it is strait and hard to the Spirit and the way of Duty strait and narrow to the Flesh but because it is to Life it is broad to the Spirit or new Nature I shall walk at liberty To a renewed Heart the Divine Commandments are not grievous 1 Iohn 5. 3. for by this means they come to enjoy God and walk to their own Happiness and attain to the End for which they were made A poor heart goes home chearfully
ready to make Profession 1 Pet. 3. 5. bids us do it with meekness and fear Meekness respects Men Fear a care to approve our selves to God The Fear of Men is checked by the Fear of God Isa. 8. 12 13. Neither fear ye their fear nor be afraid Sanctifie the Lord of hosts himself and let him be your fear and let him be your dread Luke 12. 4 5. Be not afraid of them that kill the body and after that have no more that they can do But I will forewarn you whom you shall fear Fear him which after he hath killed hath power to cast into hell An holy Impression of God's Excellency and Greatness left upon the Heart is this Fear that carrieth the Cause clearly for God And as one Nail driveth out another the Fear of Men banisheth the Fear of God out of our Hearts We are obliged to none so as to God who hath the power of Eternal Life and Eternal Death What is a Prison to Hell a little vain Glory to Eternal Glory the Creature to God! 4. A deep sense of the other World When we translate the Scene from Earth to Heaven from this World to the next and consider who is scorned there received there or rejected there the Temptation is lessened The Apostle sheweth that a Spirit of Faith is at the bottom of Confession with the mouth 2 Cor. 4. 13. We having the same spirit of faith believe and therefore speak He that believeth another World and hopeth for it will never be cowardly and bashful but will confidently confess Christ and own him both in Worship and Conversation A Spirit of Faith cannot be suppressed but will break out and shew it self and not be ashamed of Christ his Truth and Ways Well then Christians should be ashamed of that Spirit of Fear Bashfulness and Inconfidence which keeps us from confessing Christ and owning his Ways Kings are more formidable by their Place and Power than the rest of the World but alas we give place to the meanest Men and the smallest opposition maketh us give out 2 Tim. 1. 7. We have not the spirit of fear but the spirit of love power and a sound mind The Christian Spirit is a sober Spirit that valueth all things according to their weight but not a dastardly Spirit a Spirit of Love and Power that owneth Christ with meekness and a due respect to earthly Tribunals and yet with courage as looking higher to the Throne of God 2. We must not be ashamed to own the Testimonies and Ways of God before any sort of Men in the World The Apostle telleth us Rom. 1. 16. I am not ashamed of the Gospel of Iesus Christ. The Gospel is such a pure sure Rule and offereth us such glorious Hopes that we should be ready to profess it without being ashamed of it So he bids Timothy 2 Tim. 1. 11. Be not ashamed of the testimony of the Lord nor of me his prisoner neither of the Profession nor of our Companions in the Profession when they are under the greatest disgrace So again 1 Pet. 4. 16. If any man suffer as a Christian let him not be ashamed but glorifie God in this behalf It is matter of Thanksgiving not of shame David is an Instance when Michol scoffed at him I will yet be more vile 2 Sam. 6. 22. It is an honour to be dishonoured for Christ. The Primitive Christians when the Heathens reproched them Art thou not ashamed to believe in him that was crucified The Answer was I am ashamed to believe in him that committed Adultery meaning the Heathen Iupiter Affliction is no disgrace but Sin is But what danger is there of being ashamed of the Gospel since Christianity is in fashion Answ. 1. Sometimes the Simplicity of the Gospel is contemned by the Wits of the World and therefore they either muster up the Oppositions of Science falsly so called or else droll upon Religion and make it the common Jest and By-word 2. The stricter Profession of the Ways of God is under reproch Though the nominal Christian and the serious Christian have the same Bible and believe the same Creed and are baptized into one and the same Profession yet those that are false to their Religion will hate and scorn those that are true to it and among the carnal it will be matter of reproch to be serious and diligent Now though a gracious Heart can be vile for God yet others are afraid they shall be marked and accounted Precise or Puritans and so by resisting an imaginary Shame they fall into an eternal Reproch 3. It may be the strict sort of Christians are the poorer sort and though they be precious in the eyes of God yet they are despised by Men Iohn 7. 49. This people that knoweth not the law are accursed Have any of the Pharisees believed in him any People of Quality They shall be accounted People of no Port and Breeding if they are strictly Christian. Quantus in Christiano populo honor Christi est ubi Religio ignobilem facit coguntur esse viles ne mali videantur Religion is too mean a thing for Persons of Quality of their Rank Thus with many God's Image is made a scorn and the Devil's Image had in honour and serious Godliness is made a By-word Now to fortifie you against being ashamed of God and his Ways take these Considerations 1. The short continuance of this Worlds Glory Within a while we shall be levelled with the lowest and our Dust mixed with common Earth And shall we love the praise of Men more than the praise of God This corruptible Flesh must turn into a loathsom rottenness though now it looketh high and sets forth it self and would be brave and Lordly but the spirit must return to God that gave it to be commanded into unseen and unknown Regions 1 Pet. 1. 21. All flesh is grass and the glory of man as the flower of grass 2. God is the Fountain of Honour all Things and Persons receive an Honour by having relation to him Iames 2. 1. Have not the faith of our Lord Iesus Christ the Lord of glory in respect of persons Services mean in themselves are accounted honourable with respect to Princes The Reproch of Christ is enough to weigh down all the Honours in the World Heb. 11. 26. Esteeming the reproch of Christ greater riches than the treasures of Egypt 3. If your hearts be sincere with God you will not be ashamed of his Ways For Wisdom is justified of her children In Luke it is All her children Luke 7. 35. They that have a Faith which is the fruit of Conviction onely may be ashamed Iohn 12. 42 43. Among the rulers also many believed on him but because of the Pharisees they did not confess him lest they should be put out of the Synagogue for they loved the praise of men more than the praise of God But that Faith which is the fruit of Conversion will make us courageous in God's Cause
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
Hope in him to be born out in his Work Now if God hath specially excited your Faith it is not a foolish Imagination or vain Expectation like as of them that dream it is God's Word you build upon and it is by a Faith of God's operation he raiseth it in us 2. The Prayer of Faith is the Voice of the Spirit and God heareth the Voice of the Spirit always who maketh requests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the will of God Rom. 8. 27. He that searcheth and trieth the hearts knoweth what is a groan of the spirit and what is a Fancy of our own what is a Confidence raised in us by the operation of his own Spirit For there may be a mistaken Faith seemingly built upon the Promises whenas it is indeed built upon our own Conceits Now God is not bound to make that Faith good But when we can appeal to the Searcher of Hearts that it is a Faith of his own working surely we may have confidence Now how shall we know that it is a Faith of God's raising 1. If the Promise be not mistaken and we do not presume of that absolutely which God onely hath promised conditionally and with the limitations of his own Glory and our good which are joyned to all Promises which concern the present Life In temporal things God exerciseth his Children with great uncertainties because he seeth it meet to prove our submission in these things for our Happiness lieth not in them Those things wherein our Happiness doth consist as Remission of Sins and Eternal Life are sure enough and that is encouragement to a gracious heart 2 Tim. 3. 18. God hath delivered me out of the mouth of the lion and will deliver me from every evil work In the Old Testament when God discovered less of Heaven he promised more of Earth but in the New Testament where Life and Immortality are brought to light we are told of many Tribulations in our passage yea the eminent Saints of the Old Testament that had a clearer view of things to come than others had were more exposed to the Calamities of the present Life because God thought the sight of Happiness to come sufficient to countervail their Troubles and if he would give them Rest in another World they might well endure the Inconveniencies of their Pilgrimage Heb. 11. 16. But now they desire a better countrey that is an heavenly wherefore God is not ashamed to be called their God for he hath prepared for them a city The holy Patriarchs lest their Countrey flitted up and down upon this hope but to us Christians the case is clear Rom. 8. 18. For I râ—…on that the sufferings of this present life are not worthy to be compared with the glory that shall be revealed in us 2 Cor. 4. 17. For this light affliction that is but for a moment worketh for us a far more exceeding and eternal weight of glory 2. When the Qualification of the Person is not clear we must not absolutely promise our selves the Effect Ionah 3. 9. Who can tell whether God will turn away from his fierce anger that we perish not So Ioel 2. 14. Who knoweth if he will return and leave a blessing behind him In this Clause I put Believers who have sinned away their Peace and Assurance 2 Sam. 12. 22. Who can tell if God will be gracious unto me that the child may live He speaketh doubtfully Zeph. 2. 3. It may be ye shall be hid in the day of the Lords fierce anger Amos 5. 15. Hate the evil and love the good it may be the Lord God of hosts will be gracious to the remnant of Ioseph In such cases the Soul is divided between the expectation of Mercy and the sense of their own Deservings and can speak neither the pure Language of Faith nor the pure Language of Unbelief half Canaan half Ashdod There is a Twilight in Grace as well as in Nature God in these cases raiseth no other Confidence to heighten Mercy and try how we can venture upon God and refer our selves to his Will when we have any business for him to do for us Mat. 8. 2. Lord if thou wilt thou canst make me clean 2 Sam. 15. 25 26. And the king said to Zadok Carry back the ark of God into the city if I shall find favour in the eyes of the Lord he will bring me again and shew me both it and his habitation But if he thus say I have no delight in thee behold here am I let him do to me as seemeth good to him 3. In the Promises of Spiritual and Eternal Mercies when God's Conditions are performed by us we may be confident and must give glory to God in believing and being persuaded that he will fulfil them to us 2 Tim. 1. 12. I know whom I have believed and I am persuaded that he is able to keep that which I have committed unto him against that day Rom. 8. 38 39. For I am persuaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Iesus our Lord. I am persuaded there is no doubt The stronger our Confidence the better 2. When God raiseth in our Minds some particular express Hope as in some cases he may do to these things that are of a Temporal nature and are conditionally promised and where our Qualification is clear he will not disappoint us 2 Cor. 1. 12. Though the Promises of Temporal things have the limitation of the Cross implied in them and are to be understood in subordination to our Eternal Interest and God's Glory without which they would not be Mercies but Judgments yet his usual course is to save deliver and supply them here Psal. 9. 10. And they that know thy name will put their trust in thee for thou Lord hast not forsaken them that seek thee And when God by his Spirit doth particularly incline his People to hope for Mercy from him he will not fail their Expectations Where the Qualification is uncertain yet the Faith of general Mercy wrastleth against Discouragements as in the case of the Woman of Canaan There is the Plea of a Dog and the Plea of a Child in grievous Temptations to fasten our selves upon God God will make good the Hope raised in them by his Spirit Use is for Direction what to do in all our Distresses Bodily and Spiritual Our Necessities should lead us to the Promise and the Promise to God 1. Be sure of your Qualification for David pleadeth here partly as a Servant of God and partly as a Believer First Remember thy word unto thy servant and then wherein thou hast caused me to hope There is a double Qualification with respect to the Precept of Subjection with respect to the Promise of Dependence The Precept is before the Promise They have right to
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
God should onely be heavy when he displeases God but delight in all the Means that enable him to live to God 3. When we are sadned by the Evil of the present World let us make use of this remedy let us meditate on God's Statutes We shall find ease and refreshing by exercising our selves to know God in Christ. 4. To refute the vain conceit which possesseth the minds of Men that the way of Godliness is a gloomy way Assoon as a Man beginneth to think of Salvation or the change of his Life or the leaving of his Sins embracing the Service of God presently his Mind is haunted with this thought Seest thou not how those that serve God are melancholy afflicted sorrowfull never rejoyce more and wilt thou be one of them This is the Opinion of the World that they can never rejoyce nor be merry that serve God But certainly it is a vain conceit no men do more and more truly rejoyce than they which serve God Consult the Scriptures who have more leave shall I say or command to rejoyce Psal. 37. 4. Delight thy self also in the Lord and he shall give thee the desires of thine heart Phil. 4. 4. Rejoyce in the Lord always and again I say rejoyce Ask Reason who have more cause or matter to rejoyce than they that have provided against the fears or doubts of Conscience by reason of Sin what is more satisfactory to a Soul in doubts and fears than the knowledge of Pardon and Reconciliation with God For the satisfaction of the desires of Nature which carry us after Happiness who have a more powerfull Exciter of Joy than the Holy Ghost Acts 13. 52. The Disciples were filled with joy and with the Holy Ghost Who more qualified with Joy than those who have a clear right to the pardon of Sin and so can see all Miseries unstinged Rom. 5. 1 2 3. Therefore being justified by Faith we have peace with God through our Lord Iesus Christ by whom also we have access by Faith into this grace wherein we stand and rejoyce in hope of the glory of God And not onely so but we glory in Tribulation also How joyfull are those that see themselves prepared for everlasting Life 2 Cor. 5. 1. For we know that if our earthly Tabernacle be dissolved we have a building of God an house not made with hands eternal in the Heavens Yea when a Christian knoweth his Duty his Way is plain before him it is a mighty satisfaction Psal. 19. 8. The Statutes of the Lord are right rejoycing the heart Look into the Lives and Examples of the Saints who have more true Joy than they The Disciples esteem the Grace of the Gospel such a great Treasure that though they suffer Persecution for it they are filled with Joy Acts 8. 8. And there was great joy in that City 1 Thess. 1. 6. Having received the Word with much affliction and joy in the Holy Ghost 2 Cor. 7. 4. I am exceeding joyfull in all our Tribulation Preachers though with great hazard they perform their Office should be joyfull Acts 20. 24. Neither count I my Life dear unto my self so that I might finish my course with joy Phil. 2. 17 18. Tea and if I be offered for the sacrifice and service of your faith I joy and rejoice with you all for the same cause also do ye joy and rejoice with me The World will reply I know not what this spiritual Consolation meaneth it seemeth hard to relinquish that which I see that which I feel that which I taste for that which I see not and it may be shall never see Answ. 1. By Concession the joy of the Saints is the joy of Faith God is unseen Christ is within the Heavens great Hopes are to come 1 Pet. 1. 8. In whom though now ye see him not yet believing ye rejoice with joy unspeakable and full of glory 2 Cor. 5. 7. For we walk by Faith not by sight 2. Thus you see that the World cannot always rejoice in those things which they take to be the proper Objects of Joy they have alternative vicissitudes now rejoice now mourn nor can it be otherwise for they rejoice in things which cannot always last if they rejoice when their Worldly comforts increase they are sad when they wither if they rejoice when their Children are born they weep when they die but a Christian hath always his Songs for he must always rejoice in the Lord who is an eternal God Phil. 4. 4. Rejoice in the Lord always in Christ who hath obtained eternal Redemption for us Heb. 9. 12. in the Promises which give an eternal Influence Psal. 119. 111. Thy testimonies have I taken as an heritage for ever for they are the rejoicing of my heart The Flesh cannot afford you any thing so delightfull as a Christian hath the Word will hold good for ever 3. We cannot altogether say that a Christian doth rejoice in that which he cannot see for all that they see is their everlasting Father's Wealth 1 Cor. 3. ult All are yours for you are Christ's and Christ is God's If they look to Heaven they can rejoice and say Glory be to thee O Lord who hast prepared this for our everlasting Dwelling-place if they look to the Earth Glory be to thee O Lord who dost not leave us destitute in the House of our Pilgrimage if they consider their Afflictions they rejoice that God is not unmindfull of poor Creatures who are beneath his Anger as well as unworthy of his Love Iob 7. 17 18. What is man that thou shouldst magnifie him and that thou shouldst set thine heart upon him and that thou shouldst visit him every morning and try him every moment That God should trouble himself about us that we may not perish with the ungodly World The same Love that sendeth them Prosperity sendeth Adversity also which they find by the seasonableness of it SERMON LXI PSAL. CXIX 55. I have remembred thy Name O Lord in the Night and have kept thy Law WE often reade and sing David's Psalms but we have little of David's Spirit A Man's Imployment is as the Constitution of his Mind is for all things work according to their Nature A man addicted to God that is to say one who hath taken God for his Happiness his Word for his Rule his Spirit for his Guide and his Promises for his Encouragement his heart will always be working towards God Day and Night in the Day he will be studying God's Word in the Night if his sleep be interrupted he will be meditating on God's Name still entertaining his Soul with God The predominant Affection will certainly set the thoughts awork The Man of God had told us in the former Verse what was his chief Imployment in the Day-time and now he telleth us how his heart wrought in the Night Night and Day he was remembring God and his Duty to him In the Day the Statutes of God were his Solace and as
Precepts and that is filial and sincere Obedience and so they are said to keep God's Precepts not they who have no Sin in them but they who study to be free from sin and desire to please God in all things David had many failings and some of them of an high nature yet he saith I have kept thy Precepts His purpose and endeavour was to please God in all things The Apostles had many failings they were weak in Faith Passionate full of Revenge calling for Fire from Heaven a great many failings we may find upon record against them yet Christ returneth this general acknowledgment Iohn 17. 16. They have kept thy Word God accepteth of our endeavours when our defects are repented of he pardoneth them Iames 5. 11. You have heard of the Patience of Iob and we have heard of his Impatience too his cursing the day of his birth and his bold Expostulation with God but God putteth his Finger upon the Scar and mentions that which is commendable This sincere Obedience is known by our endeavours after Perfection and our repentance for defects For let me tell you here that perfect Obedience is required under the Gospel the Rule is as strict as ever it was but the Covenant is not so strict The Rule is as strict as ever it was we are still bound to perpetual personal and perfect Obedience otherwise our defects were no Sins For where there is no Law there is no Transgression Rom. 4. 15. but the Covenant is not so strict This perfect Obedience is not so indispensably required under the Sanction and Penalty of the Old Covenant for the Gospel though it alloweth or approveth of no Sin yet it granteth a pardon of course to some Sins as they are retracted by a general Repentance As Sins of Infirmity such as are Sins of Ignorance which had we known we would not have committed and Sins of Incogitancy and sudden Surreption which may escape without observation of them and Sins of violent Temptation which by reason of some sudden assault sway our Passions against the right Rule such Sins as do not arise out of an evil purpose of the Mind but out of humane frailty they are consistent with an Interest in this Covenant which alloweth a means of recovery by Repentance which the Law doth not The Law for one offence once committed doth condemn a Man without leaving him any way or means of recovery But the Gospel saith I came to call sinners to repentance Matt. 13. 9. It accepteth Repentance and doth not cast men off for Sins of Infirmity Where there is a general purpose to please God and an hearty sorrow when we offend him this is the sincerity which the Gospel accepteth of In the Law compleat Innocence is required in the Gospel Repentance is allowed and so he is said to keep God's Statutes that doth not voluntarily and impenitently goe on in a course of known Sin 2. Let me now shew the good that cometh to us thereby David saith indefinitely this I had not telling us what good or priviledge it was onely in the general 't was some Benefit that accrued to him in this life He doth not say this I hope for but this I had And therefore I shall not speak of the full Reward in the Life to come In Heaven we come to receive the full Reward of Obedience But a close Walker that waiteth upon God in an humble and constant Obedience shall have sufficient encouragement even in this Life Not onely he shall be blessed but he is blessed he hath something in hand as well as in hope As David saith in this 119 Psalm not onely he shall be blessed but he is blessed As they that travelled towards Zion they met with a Well by the way Psal. 84. 6. Who passing through the valley of Baca make it a Well the rain also filleth the Pools In a dry and barren Wilderness thorough which they were to pass they were not left wholly comfortless but met with a Well or a Cistern that is they had some Comfort vouchsafed to them before they came to injoy God's Presence in Zion some Refreshments they had by the Way As Servants that beside their Wages have their Vailes so besides the recompence of Reward hereafter we have our present Comforts and Supports during our course of Service which are enough to counterballance all worldly Joies and the greatest Pleasures that men can expect in a way of Sin Let me instance in the benefits that Believers find by walking with God in a course of Obedience that every one can say This I had because I kept thy Precepts First Peace of Conscience a blessing not to be valued and this we have because we keep his Precepts Isa. 32. 17. The work of righteousness shall be peace and the effect of righteousness quietness and assurance for ever They shall be free from those unquiet thoughts wherewith others are haunted A wicked man his Soul is in a mutiny one Affection warreth against another and all against the Conscience and Conscience against all but in an heart framed to the Obedience of God's will there is peace Pax est tranquillitas Ordinis When every thing keeps its place there is peace when the Elements keep their place and the Confederacies of Nature are preserved then there is peace so when a man walketh in a holy course there is peace when the thoughts and affections are under rule and government there is a serenity and quiet in the Soul Now this is never brought to pass in the Soul but by Obedience and holy walking according to the Rule of the new Creature Gal. 6. 16. As many as walk according to this Rule peace and mercy shall be upon them as upon the whole Israel of God Such an accurate and orderly life is the onely way of obtaining this peace and harmonious accord in the Soul so Psal. 119. 165. Great peace have they that love thy Law and nothing shall offend them not onely peace but great peace a peace that passeth all understanding a peace better felt than expressed and this resulteth from Obedience or the government of our hearts and ways according to the will of God look as chearfulness and liveliness accompanieth perfect health or the tunable motion of the spirits in the Body so this serenity and quiet in the Soul the regular and orderly motion of our faculties there is a sweet Contentment of mind resulting from it The peace of God shall keep your hearts and minds through Iesus Christ. In a troublesome World we need to have our hearts and minds kept and guarded from the assaults of temptations and diffident vexing cares and fears and therefore 't is mightily necessary in those times to get the peace of God without which the Soul is upon the rack Oh this sweet peace and calm that is in our hearts in the midst of all tempests and tossings from without a man is provided and fortified against the apprehension of injuries troubles
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
for ever I shall illustrate this Proposition by these Considerations 1. That God's Children are sometimes under deadness 2. That in such deadness the Word of God is the onely means to quicken them 3. Though the Word be quick and lively and powerful yet it is God that must bless it that must make it a support to the Soul 4. That whenever we have received these Comforts Quicknings and Supports from him they should ever be recorded and treasured up in the Registers of a thankful memory for the great uses of Christianity I. First God's Children are under deadness sometimes which hapneth to them for many causes 1. By reason of some Sin committed and not repented of or not fully repented of God smites them with deadness and hardness of heart and the spiritual life for awhile is greatly obstructed and impaired that it cannot discover itself and they have not those lively influences of grace as formerly Thus it was with David when he had strayed so greatly from God and begs God not to cast him off Psal. 51. 11. Cast me not away from thy presence and take not thy holy Spirit from me As a wound in the body lets out the life blood and the spirits so these grievous sins are as a wound in the soul Sin against the conscience of a renewed man defaceth the work of the holy Spirit so that for a while he seems to be shut out from God's favor and his gracious abilitie are lessened and impaired he is like a wounded man till he be cured and made whole again The Spirit being grieved and resisted withdraws and the strength of the Soul is wasted and therefore be very tender stand in awe not only of greater but smaller sins 2. By reason of some good omitted especially neglect of the means whereby we may be kept alive fresh and lively in God's service Lazy fits of indisposition and omissions of duty do more frequently steal in upon Believers than positive out-breakings and commissions of sin and they are more ready to please themselves in them and lie still under them and so by this means contract much deadness of heart As a Lute that is not play'd upon but hangs by the wall and not used it soon grows out of keller for want of use so if we do not diligently and constantly exercise our selves in godliness our hearts grow dead and vain It is the complaint of the Church Isa. 64. 7. There is none that stirreth up himself to take hold of thee If we do not stir up our selves to keep on a constant commerce with God and respect to God alas deadness creeps upon the heart unawares and we are commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1. 6. To stir up the gift of God which is in us Surely a sloathful servant will soon become an evil servant Mat. 25. 26. Thou evil and sloathful servant Therefore our sinful sluggishness is one cause of our deadness for he that doth not trade with his Talents will necessarily become poor and if we do not continue this holy attendance upon God the heart suffers loss 1 Thess. 5. 19 20. Despise not prophesie quench not the Spirit The coupling of these two things together shews that if we despise Prophesie we quench the Spirit as fire goes out not only by pouring on water but by not stirring and blowing it up To expect help from God when we are sluggish is to tempt Christ and put him still upon a miraculous way to heal and cure our distempers Who will bring bread and meat to a Sluggard's Bed who will not arise to labor for it oâ—… will not rise at least to fetch it Therefore if we will not attend upon God in the means of grace he will not bring us that help comfort and supply that otherwise we might have God worketh but so that we work also 2 Phil. 12. 13. Work out your own salvation with fear and trembling For it is God that worketh c. God's working is not a ground of laziness but for more strict observance Since all depends upon God therefore take heed you do not offend God and provoke him to suspend his grace We must not lie upon a Bed of ease and cry Christ must do all for this is to abuse the power of grace to laziness It is notable that God bids his people do that which he promiseth to give them Psal. 31. 24. Psal. 27. 14. Be of good courage and he shall strengthen your heart As if he had said strengthen thine heart and he will strengthen thy heart The courage of Faith is both commanded and promised why God by this would shew how we should shake our selves out of our laziness and idleness that though God gives us grace and power yet he will have us to work as a Father that lifts up his childs arm to a burden and bids him lift it up Usually we complain of deadness with a reflection upon God he quickens the dead and therefore I am dead ay but what hast thou done to quicken thy self for grace was never intended that we might be idle you must complain of your selves as the moral faulty cause God is the efficient cause you do not meditate pray draw life out of the precious promises when the Spouse sleeps and keeps her Bed then Christ withdraws Cant. 5. 6. 3. Another cause is unthankfulness for Benefits received especially spiritual Benefits for God loves to have his grace acknowledged He stops his hand and suspends the influences of his grace when the creature doth not acknowledge his bounty Col. 2. 7. Be stablished and rooted in the faith abounding therein with thanksgiving The way to grow in Faith and get by Faith is to be thankful for what we have received that 's an effectual means both to keep it and to get more Therefore if we be always querulous and do not give thanks for the goodness of God to us for what he hath already vouchsafed to us in Christ no wonder that deadness and discouragement creeps upon our hearts 4. Pride in Gifts for we are told Iam. 4. 6. God resisteth the proud but giveth grace to the humble The Garland we put on our own heads soon withers and those Gifts which we are pusst up with are presently blasted and have deadness upon them for he will teach us to ascribe all to himself 5. Some great and heavy Troubles We read ver 107. of this Psalm I am afflicted very much quicken me O Lord according unto thy Word O! when we are afflicted sore there 's a deadness upon the heart the spiritual life clogged with what alacrity did they go about good things before but then there 's a damp worldly sorrow deadens the spirit as godly sorrow quickens it and is a means to keep us alive to God 6. Another cause is Carnal liberty or intermedling with worldly vanities So much we may learn from that Prayer Psal. 119. 37. Turn away mine eyes from beholding vanity and quicken thou
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
Herod enquired after the place where Jesus was born not to adore him but to kill him Mat. 2. 8. Our great Rule is Iohn 17. 17. Sanctifie them by thy truth thy Word is truth When you come to study the Scriptures to be the better for them and not to cavil then you are in the way to find profit from them 4. Some come to the Word leavened with some carnal affections and so their hearts are blinded by their lusts and passion 2 Cor. 4. 3 4. If our Gospel be hid it is hid to them that are lost In whom the God of this world hath blinded the minds of them which believe not There is evidence enough in the truth but their hearts are wedded to their sins and so cannot see it they are ambitious and seek after honour and worldly greatness and the whole bent and scope of the Scripture being against their design they can never have a perfect understanding of it their hearts are full of Avarice Earthly-mindedness and some other beloved sin that they cherish which doth defile all that they touch even the very Word of God Hagg. 2. 13. A man that was unclean by a dead body whatsoever he touched was also unclean even holy things And Tit. 1. 15. To the impure all things are impure And so by the just judgment of God are blinded and hardned in their own prejudices for the light they have hindreth them from discerning the truth 5. Some content themselves with some superficial apprehensions and do not dig deep in the Mines of knowledge and therefore no wonder they mistake in many things Prov. 2. 4 5. If thou seekest her as silver and searchest for her as for hid treasures Then shalt thou understand the fear of the Lord and find the knowledge of God No excellent things are to be had without pain and industry and search certainly the knowledge of God's Word must cost us great pains 6. Where men are right in the main and give diligence to know God's mind there will be mistakes in lesser things All have not parts alike and gifts and graces alike and therefore there is some variety of opinions and interpretations of Scripture among the godly wise Every man is not so happy to be so well studied nor hath not that ability to understand nor so furnished with acquired helps of Arts and Tongues nor such a degree of the Spirit There is a difference in age growth and experience among good men some are Babes and some grown in years in Christianity Phil. 3. 15. Grace is bewrayed in knowledge as well as in holiness Object 2. If there be such a Light in the Scriptures what need is there of the Spirit Answ. I answer The Scriptures are the means of Light the Spirit is the Author of Light both together enlighten the eyes Psal. 19. 8. These two must be taken in conjunction not in exclusion To pretend to the Spirit and neglect the Scriptures makes way for Error and fond conceits Isa. 8. 20. To the law and to the testimony if they speak not according to this Word it is because there is no light in them Light is not contrary to Light so to study the Scriptures and neglect the Spirit who searcheth out the deep things of God 1 Cor. 2. 11. leaveth us in darkness about God's mind The object to be known is fixt in the Scriptures but the faculty that knoweth must be enlightned by the Spirit There is a literal understanding of the Scriptures and a spiritual understanding 1 Cor. 2. 14. Now as to the spiritual understanding of them there needs the Spirit for the natural man cannot understand the things of the Spirit so that here is a fair correspondence between the Word and the Spirit Object 3. If the Scriptures be so plain what need the Ministry I answer Answ. 1. It is God's institution and we must submit to it though we could see no reason for it That it is God's institution it is plain for he hath set some in the Church not only Apostles and Prophets but Pastors and Teachers to apply Scriptures to us And 1 Cor. 1. 21. It pleased God by the foolishness of preaching to save them that believe If there were no reason but this because it is God's institution we should submit to it 2. The use of the Ministry is to explain and vindicate truth Men darken counsel with words and render plain things obscure by their litigations and unprofitable debates Now they are set for the defence of the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 1. 7. And the Ministry must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 1. 9. Able to convince the gainsayers good at holding and drawing it is the humane help for weak understandings The Eunuch was reading and could not tell what to make of it then God sent him an Interpreter Acts 8. Now God's help should not be despised when he will employ men to salve doubts to guide us in our way to Heaven we should thankfully accept of it rather than quarrel at the institution 3. They are of use to apply Generals to particular Cases and to teach us how to deduce genuine Inferences from those truths laid down in the Scriptures Mal. 2. 7. In this sense it is said The Priests lips should preserve knowledge and they should seek the Law at his mouth for he is the messenger of the Lord of Hosts God hath appointed this office to some to solve the doubts that do arise about particular Exigences and Cases and to make out the mind of God to his People otherwise they need go no farther than the Tables and Books of Moses to seek the Law but God hath appointed some in the Church that are skill'd in consequences and deductions to raise matter therefrom so that it is a Minister's work to open and explain Scripture 4. There is a use of the Ministry to keep Doctrines still afoot in the Church and to keep us in remembrance Ministers are the Lord's remembrancers it is a great part of their office to mind People of their duty The Word is a Light but it must be set in the Candlestick of the Church they are to hold out the Light for our direction and guidance 5. There is a peculiar blessing and efficacy to a Christian from their calling Mat. 28. 20. Lo I am with you to the end of the world Object 4. It is said 2 Pet. 3. 16. That there are some things hard to be understood therefore how should it be a clear Rule to us Thereupon many take occasion to tax the Scriptures of obscurity and cry out that nothing is certain in Religion and so hinder and discourage men from the study of the Word Answ. 1. I answer The Apostle saith there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some things hard to be understood but doth not say there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things that cannot be understood not there are things impossible to be understood but there 's some difficulty in
for such a time Heb. 4 16. when need comes then it 's a time to improve our interest to put promises in suit when God seems to be an Enemy to us when to appearance he executes the curse of the Old Covenant O then we should work through all discouragements then we should hold God to his second Grant and Charter and come to his Throne of Grace and keep him there For the Reasons 1 God is the Party with whom we have to do whence soever the trouble doth arise there 's his hand and his counsel in it therefore it is best dealing with him about it in all afflictions publick or private Amos 3. 16. Is there evil in the City and the Lord hath not done it Let Men but awaken their Reason and Conscience who is it that is at the upper end of Causes that casts our lot upon such troublesom and distracted times So in private afflictions David owned God's hand Shimei had mocked him but he looks higher the â—…ord hath bid him curse So Iob he doth not say the Caldean and Sabean hath taken away but the Lord hath taken Iob 1. 21. Afflictions have a higher cause than Men ordinarily look at they do not come out of the dust but come from God See what inference Eliphaz draws from this principle Iob 5. 8. I would seek unto God and unto God would I commit my cause That is I would go and deal with him about it 't was Eliphaz's advice to Iob and it is seasonable to us all 2 It is God onely that can help us and relieve us either by giving support under the trouble or removing it from us so saith David Psal. 57. 2. I will cry unto God most high unto God that performeth all things for me A Believer looks for all things from God when all things go well with him God is his best Friend when all things go ill with him God is his onely Friend he runs to none so often as to God Now upon these Principles we go to God but for what end let us see what we go to God for 1. That we may know his mind in all his Providences The affliction hath some errand and message to us something to deliver us from God now we need to ask of God to know his mind Micah 6. 9. Hear the rod and who hath appointed it We should not only be sensible of the smart but look to the cause therefore if we would know the cause let us go and expostulate with God about it As Ioab when Absalom set his Corn field on fire he sent for him once and twice but he comes not until he sets his Corn-field on fire and then he comes and expostulates with him Who hath done this 2 Sam. 14. 30 31. So when we make bold and will not come to God nor take notice of his messages God comes and lets out his wrath upon our comforts and conveniences now let us deal with God about it Wherefore is all this 2. That we may have strength to bear it Alas we can bear or do little of our selves for that doing refers to bearing Phil. 4. 13. I can do all things through Christ that strengthneth me That is I can suffer want need hunger thirst nakedness and run through all conditions through Christ that strengthneth me Now you must ask it of God Iam. 1. 5 If any man lack wisdom let him ask it of God It is wisdom to bear affliction if he would wisely carry himself under the Rod that he may not discover his folly he must ask this strength and grace of God 3. Wisdom to improve our chastisement that we may have the benefit and fruit of them Isa. 48. 17. I am the Lord thy God which teacheth thee to profit That is to profit by afflictions to reap the fruit of them So Iob 33. 16. He openeth the ears of men and sealeth their instruction God by a powerful work upon the heart impresseth their duty upon them that they may see wherefore it is that he hath afflicted them 4. We go to God for deliverance and freedom from the trouble Psal. 34. 19. Many are the troubles of the righteous but out of them all the Lord will deliver them It is God's Prerogative to set us free We break Prison when we attempt to escape meerly by our own means therefore either we shall have no deliverance or no kindly one God hath deliver'd doth deliver and we trust will deliver This must be sought out of God God helping together with your prayers 2 Cor. 1. 10 11. Prayer must fetch it out from God or it is no kindly deliverance Well then in our affliction we need to be often with God SERMON CXVII PSAL. CXIX VER 107. Quicken me O Lord according to thy Word Use 1. TO reprove the stupidness and carelesness of them that neglect God in their troubles Dan. 9. 13. All this evil is come upon us yet made we not our prayer before the Lord our God A very sensless slight spirit that when they are under the blows of God's heavy hand they will not be much in calling upon God this is contrary to God's injunction who expects now with earnestness they will seek him God reckons upon it he could not hear from them before but now they 'll pray hard and will make up their former negligence when God sends a Tempest after you as on Ionah yet will you keep off from him It is contrary to the practice of the Saints in their chastisements troubles and afflictions they are much with God opening their hearts to him Nay it is worse than Hypocrites for they will have their pangs of devotion at such a time Iob 27. 10 11. In short you lose the comfort of your affliction Seasons of affliction are happy seasons if they prove praying seasons when they bring you nearer to God it is a sign God is not wholly gone but hath left somewhat behind him when the heart is drawn into him This is the blessing of every condition when it brings God nearer to you and you are more acquainted with him than before Use 2. Then it takes off the discouragements of poor disconsolate ones who misexpound his Providence when they think afflictions put us from God rather than call us to him O no! it is not to drive you from him but to draw you to him Do not think God hath no mercy for thee because he leaves thee to such pressures wants and crosses This is the way to acquaint your selves with God yea though you have been hitherto strangers to him he hath invited you to call upon him in time of trouble he is willing to have you upon any terms A Man will say you come to me in your necessities God delights to hear from you and is glad any occasion will bring you into his presence and therefore be much with God Secondly I observe when this affliction was sore and pressing yet then he hath a heart to pray
whatever cometh if they be mighty God is mightier if they be crafty God is wiser 'T is a great crime to fear men so as not to trust in God 't is a great sin to fear men so as not to fear God when we comply with them in things displeasing to God this is to set men above God Secondly We come to the limitation end or fruit of this suretiship For good There are three Expositions of this Clause as noting the end the cause the event 1. Undertake for me ut sim bonus justus so Rabbi Arama on the place be surety for me that I may be good Theodoret expounds it Undertake that I shall make good my resolution of keeping thy Law He that enjoineth undertaketh though we have precepts and promises without Gods undertaking we shall never be able to perform our Duty 2. In good so some read it God would not take his part in an evil Cause to commend a wrong Cause to Gods protection is to provoke him to hasten our punishment to make us serve under our Oppressours But when we have a good Cause and a good Conscience he will owne us we cannot expect he should maintain us and bear us out in the Devils service wherein we have intangled our selves by our own sin 3. For good so 't is often rendered Psal. 86. 17. Shew me a token for good Jer. 14. 11. Pray not for this people for good So Neh. 13. 31. Remember me O my God for good So here Be surety for thy servant for good Doctr. We should only desire the interposing of Gods Providence so as may be for good to us I shall first give you the Reasons and then give you some Rules concerning this good here mentioned Reason 1. Because then we pray according to Gods undertaking Psal. 34. 10. But they that seek the Lord shall not want any good thing they may want food want rayment want many things but they shall want no good thing Psal. 84. 11. No good thing will he withhold He may keep us low and bare withhold many temporal mercies from us feed us from hand to mouth and short Commons may be sweet and wholesome and deny to give us larger revenues and incomes If they were good for us we should have them God withholds these things so as our need and good doth require Ier. 24. 5. Whom I have sent out of this place into the land of the Caldeans for their good Their Captivity was for good Reas. 2. Because then we pray according to the new Nature old Nature would have ease the new Nature would have Grace the flesh would be pleased but the spirit would be profited and God hears not the voice of the flesh but spirit in prayer Rom. 8. 27. He that searcheth the heart knoweth what is the mind of the spirit because he maketh intercession for the Saints according to the will of God 2. Let me give you some Rules 1. This good is not always the good of the flesh not always the good of prosperity Sometimes the good of prosperity may be good Prov. 24. 25. But to them that rebuke him shall be delight and a good blessing shall come upon them A good blessing shall come upon them that plead Gods Cause against the wicked There is the blessing of prosperity-good and adversity-good All good is more or less so as it cometh near or less near the chiefest good therefore that is good that tendeth to make us spiritually better more like to God and capable of Communion with him Lam. 3. 27. It is good for a man that he bear the Yoke in his youth That is good which conduceth to our everlasting good 2. God knoweth what is better for us than we do our selves We ask a Knife wherewith to cut our selves It would be the greatest misery if God should always carve out our condition according to our own fancy we would soon pray our selves into a snare if our will were the rule of our prayers and ask that which would be cruelty in God to grant I will give you an instance in Lot Gen. 19. 17 18. Make haste escape to the mountain lest thou be consumed I cannot saith he escape to the mountain behold now this City is near it is but a little one and my soul shall live Lot presenteth his own fancy to Gods counsel and choice for him this little place was in the Plain he was perswaded the shower of brimstone would overtake him before he got thither Often 't is thus with us though God should command and we obey we lift up our will above his and doat upon our own fancies and will prescribe to God think 't is better to live by sense than by faith This mountain was the weaker Border of the Plain Now this was weakness in Lot surely God that had took him out of Sodom by the hand of the Angels strucken the Sodomites with blindness which was an instance of Gods great power and goodness to him Now compare the seventeenth and eighteenth Verses with the thirtieth Verse And Lot went out of Zoar and dwelt in the mountain he and his two Daughters with him for he feared to dwell in Zoar and he dwelt in a Cave he and his two Daughters Mark here when God biddeth him go to the mountain then he goeth to Zoar when God gave him leave to tarry in Zoar then he goes and dwells in the mountain he was afraid in Zoar when he saw the horrible desolation of all the Country about it Now see the ill success of his own choice and how badly we provide for our selves A little time will shew us our sin and folly his abode in the mountain drew him to incest Another instance Hos. 13. 11. I gave them a King in mine anger and took him away in my wrath God may let things succeed with us to our hurt If we ask any thing according to his will he heareth us 1 John 5. 14. God is a God of wisdom he knoweth certainly what will be good for us He is a God of Bowels and loveth us dearly and will certainly cast all things for the best therefore God is to be Judge both for time and kind of our deliverance otherwise we may meet with wrath in every condition whether we want or have our will but if we referr it to him we shall never want what is best for us The Shepherd must chuse our Pastures whether lean or fat bare or full grounds the Child is not to be governed by his fancy but the Fathers discretion nor the sick man by his own fancy but the Physicians skill our will is not the chief reason of all things 3. That which is not good may be good and though for the present we see it not yet we shall see it though not good in its nature it may be good in its fruit Rom. 8. 28. We know that all things shall work together for good to them that love God a little faith and a
the Lord blesseth this institution and this means for it is not bare truth but instituted truth with which God will associate the operation of his Spirit By this Word of his that was indicted by the Spirit and penn'd by holy men that were moved by the Holy Ghost he doth joyn his virtue and power and efficacy of his Spirit to sanctifie the souls of men 3. They that make it their scope and business to please God in all things and take his Word for their Rule their souls will soon see a need for Divine direction and the establishment of his Grace This reason is taken from the temper of the persons that are to walk in this strict way according to his strict rule they are such as are naturally blind and naturally opposite to God now certainly such need to go to God for direction I gather that from these words Order my steps Every man is a poor blind Creature and hath a heart opposite to the ways of God he need beg this grace of God Lord encline my heart Every man is a blind Creature partly because our own spirits are blind crooked and unstable that we shall neither consult our Rule nor understand our Duty nor like it when it is represented to us until the Lord doth enlighten us A mans heart is naturally blind 2 Pet. 1. 9. He cannot see afar off he hath no skill in spiritual things 1 Cor. 2. 14. The heart is naturally full of darkness and then this darkness grows upon us Partly by prejudice or custome and many evil habits 2 Cor. 4. 4. The God of this world hath blinded mens eyes There are many inordinate affections that encrease upon us So 't is then that a man is blind by nature more blind by custome and inordinate affection is exceedingly blinded which have a great influence upon our judgments in all practical Cases Though we should know general Rules yet to bring them down to every particular action is very grievous and hard to bring the heart to But you will say When we have received the Spirit God hath put his Law into our minds this blindness is cured therefore why should such as David pray Lord order my steps c. Yes we are cured but in part non totaliter Grace doth heal us but in part much of the matter that clouded the mind before is yet upon us and when lusts are awakened by temptations we strangely forget our selves our own reason our senses and examples of others we are misled so that we know not what to do unless the Lord order our steps Well as we are blind so we are opposite too When we know our way what we should do yet we are apt to stumble at every Stone Naturally the wisdom of the Flesh is opposite Rom. 8. 7. The carnal mind is enmity against God And so much as the wisdom of the Flesh still remains we are apt to be discouraged from walking with God according to his strict rule and in the way that he hath given us and we are extreamly slack that unless we be quickened by the lively and strengthning light of the Spirit alas how soon shall we miscarry Therefore this ordering is a strengthening against the reluctancies of the flesh Psal. 17. 5. Hold up my goings in thy paths that my foot-steps slip not Alas when a man finds a good way he is either apt to lye down out of laziness or to stumble and fall and we cannot keep our footing against temptations Every man of experience seeth the need of this Therefore Lord direct me Order my steps The 4. Reason is taken from the value of the blessing here asked It is one of the chiefest blessings of his grace and favour to have his illuminating Afer he had said Lord be merciful unto me presently follows Lord order my steps To prove this must needs be a great blessing and favour It will appear out of the Words of the Text partly from the word order it makes our lives orderly and regular Alas what a confused disproportionable thing is a man that is half in and half out with the ways of God! His conversation is not all of a piece sometimes right and sometimes wrong there is not that beauty that harmony that holiness to be found in them Solomon tells us Prov. 26. 7. The legs of the lame are not equal so is a parable in the mouth of fools Baines on the place saith thus The man hath knowledge to speak well but he lives ill so his conversation is halting like the legs of the lame Sometimes his speculative light will encline him to do easie things but his practical endeavours will carry him another way there is no even and uniform strain of godliness Then is a mans Conversation ordered when all is carried on with a fair respect to his last end for it is the last end that fixeth a mans mind and cuts off impertinencies and inconsistences and makes a mans Conversation beautiful otherwise the man is tost up and down in a various uncertain motion distracted by a multiplicity of ends and objects that his will is in no composed and settled frame I remember David prays Psal. 86. 11. Unite my heart to fear thy name It 's a blessed thing when a man is united when his conversation is all of a piece And Iames 1. 8. A double-minded man is unstable in all his ways A divided mind will beget an uncertain life I say the last end of our lives doth unite all the parts of it and there 's a regularity and harmony between them But others their life is a mere Lottery the fancies by which they are governed they are jumbled together by Chance and they live at peradventure and hap-hazard and there is not a comely intire uniform order to a blessed end Again partly too from the reason here Order my steps according to thy word and let no iniquity have dominion over me This will prevent the dominion of sin perverse affections are apt to sway us but when the Lord supplies fresh directions the tyranny and dominion of sin is prevented and crushed in the Egg. Sin usually steals into the Throne by insensible degrees temptations and occasions reduce us to some evil practice Well and that produceth another then do multiplied acts get strength then they insnare us and when once the soul is insnared then this bondage daily encreaseth and is hard to be broken for by multiplied acts custome creeps upon us and that 's another nature and that which was but indifferent at first grows more difficult As Diseases looked to at first are easily cured otherwise they grow desperate so sins when they come to a slavish tyranny and custome they cannot help it All this is prevented by the seasonable warnings of the holy Spirit Partly too because this is only vouchsafed to Gods special people God as he loves any so he manifests himself to them this appears out of the Text for in the Verse before
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
escape was some while after 2 By giving in spiritual Manifestations to the Soul though he doth not give the particular Mercy prayed for As when upon the prayer he reviveth the soul of him that prayeth Iob 33. 26. He shall pray unto God and he will be favourable to him and he shall see his face with joy The Lord giveth them the light of his Countenance and special discoveries of his love or support till the Mercy come Psal. 138. 3. In the day when I cryed thou answeredst me and strengthenedst me with strength in my Soul Support is an Answer such an Answer had Paul My Grace is sufficient for thee Or when the heart is quieted though we do not know what God will do with our requests yet satisfied in the discharge of our Duty and that we have commended the matter to God So it is said of Hannah When she had prayed her Countenance was no more sad 1 Sam. 1. 18. And Phil. 4. 6 7. Be careful for nothing but in every thing by prayer and supplication with thanksgiving let your requests be made known to God and the peace of God which passeth all understanding shall keep your hearts and minds through Iesus Christ. Sometimes by a secret Impression of Confidence or a strong inclination to hope well of the thing prayed for Psal. 6. 8. The Lord hath heard the voice of my weeping Or Experiences as they that travailed to Ierusalem passing through the Valley Baca they met with a Well by the way Psal. 84. 6. a sweet refreshing thought or some help in the Spiritual Life by serious dealing with God some Consideration to set you a work or some new ingagement of the soul to God as a recompence of the Duty some Principles of Faith drawn forth in the view of Conscience not shewed before Some truth or other presented with fresh Life and vigour upon the heart 3. Sometimes by way of Commutation and Exchange and so God doth answer the prayer though he doth not give the mercy prayed for When he giveth another thing that is as good or better for the party that prayeth though not in kind the same yet in worth and value as good This Commutation may be three wayes First In regard of the Person praying David fasts and humbleth and melteth his soul for his Persecutors Psal. 35. 13. and it returned into his own bosom was converted to his own benefit his fasting had no effect upon them but his Charity did not lose its reward David prayeth for his first Child by Bathsheba but that Child dieth and God giveth Solomon instead thereof 2 Sam. 12. 15. Noah Daniel Iob shall save their own Souls Ezek. 14. 14. Your peace shall return to you again Luk. 10. 5 6. the Comfort of discharging their Duty Secondly In regard of the matter Carnal things are begged and Spiritual things are given Acts 1. 6 7. The Apostles asked him wilt thou at this time restore the kingdom to Israel They did not receive the Kingdom to Israel but received the promise of the Spirit Moses would fain enter into Canaan with the People Deut. 3. 23 24. And God said let it suffice thee speak no more of this matter but God gave him a Pisgah sight and ease of the trouble of Wars We would have speedy riddance of Trouble but God thinketh not fit as showers that come by drops soak into the Earth better then those that come in a Tempest and Hurricane We ask for Ease in Troubles and God will give Courage under Troubles Lam. 3. 55 56 57. I called upon thy name O Lord out of the low dungeon Thou hast heard my voice hide not thine ear at my breathing at my cry Thou drewest near in the day that I called upon thee thou saidst Fear not His gracious and powerful Presence in Trouble was enough Christ was heard in that he feared Heb. 5. 7. not saved from that Hour but supported and strengthened in it Iob sacrificed prayed for his Children when they were Feasting Iob 1. 5. and though they were all destroyed God gave him Patience verse 22. for in all that befell him he sinned not nor charged God foolishly Thirdly In regard of means we pray such means may not miscarry God will use other As Abraham would fain have Ishmael the Child of the Promise but God intended Isaac Gen. 17. 18. O that Ishmael might live before thee Thus doth God often blast instruments we most expect good from and maketh use of others to be Instruments for our good which we did least expect it from God may give us our Will in Anger when the Mercy turneth to our hurt Therefore the kind of Gods Answer must be referred to his own Will in all things for which we are not to pray Absolutely and when we have discharged our Duty endeavoured to approve our Hearts to God take what Answer he will give Doct. 2. From the manner of praying with the whole Heart the Saints have the more confidence of being heard in Prayer David alledgeth his crying with the whole heart as an hopeful intimation of a gracious Answer 1. Because a Prayer rightly made hath the assurance of a Promise the Promise is Ioh. 16. 24. Ask and you shall receive that your joy may be full Now this beareth no exception but that we ask according to his Will 1 Ioh. 5. 14. Si bona petant boni bene ad bonum Good men asking good things in the name of Christ for a good end thou canst not miss 2. Where there is sincerity and fervency we have two witnesses to establish our Comfort and Hope the Spirit of God that knoweth the deep things of God and the Spirit of Man that knoweth the things that are in man Gods Spirit who stirreth up these groans in us Rom. 8. 26 27. He that searcheth the heart knoweth the mind of the Spirit because he maketh intercession for the Saints according to the will of God And the Testimony of our own Spirits that we have done our part and discharged our Duty and so have true Joy and Confidence Iob 16. 19 20. My witness is in heaven and my record is on high My friends scorn me but mine eye poureth out teares to God 3. God doth not use to send them away comfortless that call upon him in spirit and truth because by one grace he maketh way for another by the grace of Assistance for the grace of Acceptance Psal. 10. 17. Lord thou hast heard the desire of the humble thou hast prepared their heart thou wilt cause thine ear to hear Where God hath given an Heart to speak he will afford an ear to hear for God will not lose his own work he cannot refuse those requests which are according to the direction of his Word and the motions of his holy Spirit when they are brought to him Use. This exhorteth us to look more after the manner of praying An earnest and sincere prayer cannot miscarry judge by this and you cannot want
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
highly obliged for this discovery 't is the work of God to give us Counsel and should be matter of perpetual Thanksgiving to us III. The Use for which this knowledge serveth 1. To entertain Communion with God for the present for by knowing him we come to enjoy him Psal. 17. 15. As for me I will behold thy face in rightcousness I shall be satisfied when I awake with thy likeness that 's more than to have a portion in this World And 1 Ioh. 1. 3. That which we have seen and heard declare we unto you that ye also may have fellowship with us and truely our fellowship is with the father and his son Iesus Christ. By Communion or Fellowship is not meant a society of Equals but the dutiful yet chearful attendance of an Inferiour on his Superiour the Creature on his Creator but yet so as that there is an holy intimacy and familiarity in it because we both love and are beloved of God in every Ordinance they draw nearer to God than others do for 1 Ioh. 1. 7. If we walk in the light as he is in the light we have fellowship one with another All our Duties are the Converse of a sanctified Creature with an holy God and an humble Creature dealing with the blessed God for a supply of all their wants They pour out their Souls to him and he openeth his Ear and Bosom unto them he teacheth them his way and they walk in his paths Isa. 2. 3. They walk in the Fear of his Name and the Comforts of his Spirit Acts 9. 31. they seek his Glory as their great End and live in the sense of his dearest love 2. To enjoy him for ever this is life eternal that they may know thee the only true God and Iesus Christ whom thou hast sent Ioh. 17. 3. Alas what is the knowing how to get Riches and Pleasures and the Vain-glory of the World to this Surely you that are taught of God your business is above other Mens while they drive on no greater Trade than providing for the Flesh or feathering a Nest that will quickly be pulled down they are providing for Everlasting Glory and Happiness They aim at nothing beyond this Life all their Cares are confined within the narrow bounds of Time and the compass of this World but these look higher and begin a life which shall be perfected in Heaven they are laying up treasure in Heaven IV. The manner of knowing things when taught of God they see things with greater Clearness and Certainty and Efficacy and Power 1. With greater Clearness Others know Words but they know Things and therefore know as they ought to know them They know the Grace of God in Truth Col. 1. 6. They have the spiritual discerning and that is a quite different thing from a literal discerning 1 Cor. 2. 14. He hath an experimental and sweeter knowledge than learned men that are ungodly He hath tasted that the Lord is Gracious the sweetness of his Love and the riches of his Grace in Christ. The Theory of Divine Knowledge though never so exact giveth us not this they have more of the Words and Notions but less of the thing itself they have the sign the other the thing signified they break the shell and the other eats the kernel they dress the meat but the others feed upon and digest it dig in the Mines of knowledge as Negroes but others have the Gold A rotten post may support a living Tree 2. With more Certainty There is a great deal of difference between taking up Religion out of Inspiration and out of Opinion or Tradition Faith is the gift of God but Credulity is received by the Report of Men. Men may guess at the truth by their own Wit they may talk of it by rote and according to what they read and hear from others but Divine Knowledge is the fruit of the Spirit Matth. 16. 17. Flesh and bloud hath not revealed these things unto thee but my Father which is in heaven Ioh. 4. 42. Now we believe not because of thy saying but we have heard him our selves and know indeed that this is the Christ the Saviour of the World And 1 Thes. 1. 5. For our Gospel came to you not in word only but in power and the Holy Ghost and in much assurance We never apprehend the Truth with any certainty nor can we discern Gods Impress on the Word but in the light of the Spirit Gods Illumination maketh our knowledge of things certain and infallible Know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assuredly Acts 2. 36. Ioh. 17. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is not a may be a bare possibility or likely to be a probability but it is sure to be and will be so a certainty that belongeth to Faith 3. For Efficacy and Power 1 Thes. 1. 5. For our Gospel came to you not in word only but in power and in the Holy Ghost Stephen a man full of faith and of the Holy Ghost Acts 6. 5. We are affected with the Truths we know yea transformed and changed by them 2 Cor. 3. 18. Changed into a Divine Nature 1 Pet. 1. 4. Our hearts are moulded and fitted for God and for every good work So that this is a benefit should be much acknowledged Use. I. Is to Inform us how the Saints do and should esteem this benefit of Divine Illumination In this Psalm they esteem it more than if God should bestow a great deal of wealth upon them See Psal. 119. 14. I rejoice in the way of thy Testimonies more than in all riches And 72 Verse More than thousands of gold and silver Once more they think themselves well a paid if they get it by sharp Afflictions though by loss of Health or Wealth Verse 71. It s good for me that I have been afflicted that I might learn thy statutes The reason is because they value it as a Mercy for which they can never enough be thankful Phil. 3. 8. Yea doubtless and I count all things to be loss for the excellency of the knowledge of Christ Iesus my Lord for whom I have suffered the loss of all things and do count them but dung that I may win Christ The People of God have no reason to envy others that live in the Pomp of the World and the splendor of outward accommodations if he give them the saving knowledge of himself Prov. 3. 31 32. Envy not the oppressor and choose none of his wayes for the froward is an abomination to the Lord but his secret is with the righteous If God will teach us his Statutes though he keepeth us low 't is more to be one of Gods Disciples to be owned by him in an Ordinance than to live a Life of Pomp and Ease Secondly None are fit to praise God but those whom God hath taught Psal. 50. 16. What hast thou to do to declare my statutes or that thou shouldest take my covenant into thy mouth The new song and the old heart
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
make this Petition to God to beg his watchful Providence and Shepherd-like care over us and we may do it with Encouragement to be heard of God if our Hearts are unfeignedly set to keep his Law that God will hear us and keep us from our wandring Doctrine That a Christian that is obedient for the main yet may run into many Faylings and Errors of Life David was right for the main course of his Life he professeth here he did not forget Gods Precepts he did not cast off the Yoak of his Law but yet in particular acts he acknowledgeth he did erre and fail and went astray like a lost Sheep And so many who are Gods own Servants that do not forget his Precepts may thus erre and go astray First In our Natural Estate man is of a straying nature apt to turn out of the way that leadeth to God and true happiness The Holy Ghost sets forth the Degeneration of Man-kind by the similitude and embleme of a strayed or lost Sheep Luke 15. and Isa. 53. 6. All we like Sheep have gone astray we have turned every one to his own way Mark he speaks of our Estate by Nature Collectively and Distributively Collectively and in Common All we like Sheep have gone astray And distributively Every man to his own way We all agree in forsaking the right way of pleasing and enjoying God but we disagree as each one hath a by-path of his own Some are running after this Lust Some after that and so are not only divided from God but divided from one another whilst every one makes his own Will his Law quiequid velit licet As the Channel is cut so corrupt Nature in every one finds an Issue and Passage Psal. 14. 3. They are all gone aside they are altogether become Filthy there is none that doth good no not one Some run this way some that way some are enslaved by Pleasures others are captivated by the Honours of the present World and some are opprest by the Cares of this Life Every man hath his way of sinning and running away from God But however the Emblem and Similitude of the Holy Ghost is to be considered that our departing from God and his ways is like the straying of a sheep what doth that note 1. In general it implies this that we are brutish in our sin and defection from God led by sense fancy and appetite and therefore our Condition could not be exprest but by a Comparison fetched from the Beasts Silly Sheep are carried away by their fancy and appetite from the Flock Psal. 49. 12. Man being in Honour abideth not he is like the Beasts that perish that is he abode not in the Honour of his Creation some would render it for a Night Adam abode not for a Night What we translate Man is Adam the excellency and dignity wherein God had set us he became like a Beast How is man like a Beast we are governed by our Sences and lower Appetites The Sences are grown masterly and inordinate so eagerly set upon their Objects that they will not be reclaimed and mans Life just like that of the Bruits it is things of the same nature we value and adhere unto Terrene and Earthly things the Comforts of the Animal Life and as we have the same objects so the same ends to enjoy our sensual pleasures and satisfy our Fleshly Minds as long as we may now what is this but to suffer the Beast to ride the Man to put Reason and Conscience in Vassallage and Subjection to Sense and Appetite 2. This Similitude is used to shew our proneness to erre There is no Creature more prone to wander and lose its way without a Shepherd then the Sheep Sheep are Creatures subject to straying if they be not kept in the Pasture so all Men are obnoxious to Erring and Straying Ier. 14. 10. They love to wander it s a delight to us to be pleasing our Flesh and gratifying our Carnal Senses So Psal. 95. 10. It s a People that do erre in their Hearts We do nor only erre in our Minds but erre in our Hearts To erre in our Mind is to erre out of Ignorance but to erre in our Heart is to erre out of Sensual Obstinacy so are we carryed away with the Desires of the Flesh think our selves never better then when we run away from God Ah the best of us is soon out of the way If God takes off his Guidance and leaves us to our selves we are apt to Transgress the Bounds wherewith God hath hedged up our way and make it our Business still to be running away from the Chief Good into the Bushes and Thickets of Carnal Error wherein we are entangled 3. Our inability to return and set our selves into the Right Way again for we stray like Sheep not like Swine and Dogs Swine and Dogs though they wander they will find the way home again but a Sheep is irrecoverably lost without the Shepherds Diligence and Care Ier. 50. 6. My People hath been lost they have gone from Mountain to Mountain they have forgotten their resting Place So should we run and keep running away from and forget our Resting Place I remember Austin in his Meditations hath this Passage Domine errare potui redire non potui Lord I could go astray by my self but I cannot return of my self The sheep easily straggle but it is the Shepherd must bring home the lost Sheep upon his own Shoulders Luke 15. 5. And to this we may apply that of the Prophet Hosea 13. 9 O Israel thou hast destroyed thy self but in me is thy help We could destroy and ruine our selves but we cannot recover and save our selves The shiftless Infant can defile himself but 't is the Nurse must cleanse it and we our selves can fall from God but to recover us to God that 's the Shepherds Care 4. It shews our readiness to follow evil Example A Sheep is animal sequax a Creature that runs after the Drove they run out of the Gap one after another and one Stragler draws away the whole Flock When the Apostle speaks of the sinful state of Man-kind Eph. 2. 2 3. He reckons up Example as one walking according to the Course of this World according to the Prince of the Power of the Air the spirit that now worketh in the Children of Disobedience In that place there 's the Devil the World and the Flesh. There 's the Prince of the Power of the Air and there 's the Course of this World that I quote it for now there 's Satan Corrupt Example and Evil Inclination all which are Depravers of Man-kind and all concurr to our ruine and destruction we easily swim with the Stream and the Torrent of Common Example do as others do and so mutually propagate and receive taint from one another Imitation is not the Whole Cause of Sin but Propagation and Inclination of Nature yet Imitation and Example doth much to the perverting of the World
like lost Sheep We have not alwaies so clear and so deep a sense of our duty as we ought and find not such lively Powerful and Effectual thoughts of God and Heavenly things and so clear a sense so that the directive part fails us Then for our Wills which should command us where the Imperial Power resides they are imperfect There is I confess in the Regenerate a sincere Will to please God in all things but it is not a perfect Will so that our Willing and Nilling our Consent and Dissent is not so powerful as it ought to be but the Will being tainted by the Neighbour-hood of a distempered sense it yields a little and bends to the Flesh and gives way to Evil and many times it opposeth that which is good at least we are often overtaken in a Fault being inconsiderately and suddainly surprized as the Apostle useth that expression Gal. 6. 1. If a man be overtaken in a fault Though a Regenerate man hath a new Light put into his mind he is renewed in the Spirit of his mind though he hath a new bent and biass put upon his heart yet the Imperial and Directive Power have Flesh in them still and the Wisdom of the Flesh is so ingrain'd and kneaded into our Natures that it cannot be totally dispossessed no more then we can sever the Leven and the Dough when once they are mingled together If there be a defect in the Governing and Leading part of the Soul there will be disorders in the Life and Conversation Come we now from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the leading faculties to the faculties which should be commanded and directed Alas they are by sin grown Obstinate and Masterly and are so eagerly set upon their objects carnal vanities that they will not be reclaimed but rebel against the Direction of Conscience and inclinations of the renewed Will The Apostle speaks of a Law of his Members warring against the Law of his Mind Rom. 7. 23. In the lower in the more sensitive faculties there is much head-strong opposition against the directions of the Will We have but a slender feeble Guide The leading part of the Will is defective and thereis much of the Wisdom of the Flesh there 'T is a trouble to the Flesh to be restrained from what it desires and inclines us to as a head-strong Horse is loath to be governed therefore we yield and suffer our selves to be transported and led away by our passions and carnal affections Now though the rebellious and disobedient disposition of the Appetite and Senses is in a great measure broken and subdued in us by the Power of Grace yet the best have somewhat of inordinate sensuality and weakness and being imperfect are tempted by the World and Sense as well as others Well then ever weigh in your mind for your direction these two grand Reasons of all the weakness that is in the Saints there is the debility and the weakness of the Leading and Commanding part and the rebelling of the inferiour faculties which should be Ruled and Commanded 1. The Debility and Weakness of the Leading and Commanding part of the Soul And thence is it that we are so inconsiderate so dull of apprehension have such dark and ineffectual thoughts of God and Heavenly things and thence is it that the Will doth not so potently and rulingly Command the directive faculties but is apt to yield to that it doth not stand upon its Authority as it was wont to do 2. The other part is the Rebellion of the Inferious faculties and stubbornness of our sensual and carnal inclinations Look as in a Kingdom and Common Wealth where are Rebellious Subjects and a Feeble Empire things must needs run into disorder so here the Reyns are managed very weak there 's a Feeble Empire in the Soul and here are strong Rebellioâ—…s desires not easily controul'd and so draw the Soul away To make this more evident a little I shall shew the order of all Humane Operations if rightly constituted Their actions are Governed in this manner The Understanding and the Conscience they are to guide and direct the Will the Will according to right Reason and Conscience moves the Affections the Affections according to the Councel and Command of the Understanding and Will move the Bodily spirits the Bodily spirits they move the Senses and Members of the Body but now by Corruption there is a manifest Inversion and Change for Bodily pleasure doth affect the Senses the Senses corrupt the Phantasy the Phantasy moves the Bodily spirits and by them the lighter part of the Affections the affections by their violence and inclination Captivate the Will and Blind the Mind and so the Man is carried head-long to his own destruction Now though this servitude be in a great measure broken in them that are called into the Liberty of Gods Children they are not Slaves to their Lusts and the vain pleasures of this Life Yet too too often the Senses are too Masterly and too too often transmit Objects into the soul in a Rebellious way against the command of Sanctified Reason and Conscience Affections are stirred by Thoughts and Thoughts by Objects thus represented I am the larger in this that you may more perfectly understand the Reason of the Weakness of the Saints 2. The violence of Temptations As Sheep may be driven out of the Pasture by the Wolfe so is a poor Soul hurried into Evil to commit known Sin or omit known Duty by the incursion and shock of Temptations though for the main he doth adhere to Christ by Faith Love and New Obedience Thus Peter was drawn to deny Christ and many are drawn in the violence of a passion to do things which their Hearts do utterly condemn and disallow In a storm it is hard for a skilful Pilot to stear aright and though it be dangerous to dash against the Rocks yet Christians come off without a total Shipwrack though they may be sore bruised and battered In such hurries Gods Children may go astray but God will not suffer them to be totally lost David wandred far as well as Saul but God sought David again he would not lose him so A strong Temptation may drive us out of the way as sheep when Thieves come are driven out of the Fold whither else they would not have gone 3. The Lord may withdraw himself for just and wise Reasons and then when the Shepherd is gone aside we have neither Wisdom to direct our selves nor Strength to defend our selves As when Moses went away for a while how soon did Israel corrupt their way So if God be gone we see how little we can keep our selves God left Hezekiah to try him 2 Chron. 32. 31. God will shew us what is in our hearts and that our standing is not of our selves We represent our selves to our selves in a feigned likeness and therefore God will truly shew our selves to our selves we do not know what pride and passion and carnality lies hid
of Gods Testimonies which ariseth from the conscience of practical obedience not from contemplation only and 't is best to be found when we come to practise and perform what we know It is said of Wisdom Prov. 3. 17. All her ways are ways of pleasantness and all her paths are peace There is not only a sweetness in our Priviledges but in our Duties No man knoweth the contentment of walking closely with God but he that hath tried So Mic. 2. 7. Do not my words do good to him that walketh uprightly Not only speak good but do good There is a certain performance of what the word saith when it is said it may be accounted done but to whom to them that know it and are able to talk of it No but to them that walk And will every slight endeavour and the presumption of conformity to the rule serve the turn No to them that walk uprightly that sincerely frame themselves to obey Gods will with the greatest exactness and care they can use Oh what good what reviving of heart and chearfulness do they find in this work Briefly this delight in the way of Gods Testimonies that you may not be mistaken differeth from that contentment and serenity of mind which is the fruit of integrity or moral sincerity There is some degree of comfort that accompanieth any good action as heat doth fire the conscience so far as he doth good hath some kind of peace in it The Heathens by Gods general bounty and goodness had a conscience excusing when they did good as well as accusing when they did evil Rom. 2. 15. Their thoughts in the mean time accusing or else excusing one another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by turns And this excusing cannot be without some sweetness and contentment of mind Sacer intra nos spiritus sedet bonorum malorúmque nostrorum observator custos hic prout à nobis tractatus est ita nos ipse tractat saith Seneca This may be without faith whereas we speak of such a joy as is founded in faith though found in the ways of obedience in Christs service Mat. 11. 29. Take my yoke upon you and learn of me for I am meek and lowly in heart and ye shall find rest for your souls In short there is delight the duty and the dispensation for it is both promised and required Delight in Gods ways is promised as a gift of God and as the result of our obedience Isa. 58. 13 14. If thou turn away thy foot from the sabbath from doing thy pleasure on my holy day and call the sabbath a delight c. Then shalt thou delight thy self in the Lord c. And Cant. 2. 3. I sate down under his shadow with great delight and his fruit was sweet to my taste There is sweetness God bestoweth or sensible consolation which must be distinguished from that delight which is a fruit of our gracious esteem I can exclude neither though that delight which is the fruit of our esteem of the word is principally here intended the one is more durable than the other A gracious affection to the word and ways of God should ever remain with us but we are not always feasted with spiritual suavities now and then we have them and when they have done their work they return to God As in the Vision made to Peter the sheet that was shewed him was received up again into heaven Acts 10. 16. when Peter was informed of Gods will so this comfort returneth to the giver when it hath done its work refreshed our hearts and engaged us to wait upon God II. How a gracious heart rejoyceth more in the way of Gods Testimonies than in all Riches 1. There is a broad difference in the things themselves and therefore there should be in our affections to them for our affections should be carryed out according to the worth of things otherwise if an object of less worth have more of our hearts than an object of more value they are like members out of joynt they are not in their proper place There is a great distance between the things themselves as much as there is between the enjoyment of God and the creature and therefore there must be a considerable difference in our affections to them If the difference be so nice that thou canst hardly distinguish which thy heart is more affected with the enjoyment of God in the way of his Testimonies or the enjoyment of wealth and worldly accommodations or if the disproportion be on the worlds side that hath more of thy esteem and complacency then God is not thy chiefest good thou lovest the creature more than God which is inconsistent with Grace for this is the prime act of grace to chuse God for our chiefest good 2. We must distinguish between the sensitive stirring of the affections and the solid complacency of the soul. It is possible a child of God may be more sensibly moved by temporal things as they do more strike upon the senses but the supreme and prevailing delight of the soul is in spiritual things in the way of Gods testimonies To exemplifie this by the contrary affection as in Sorrow a temporal loss may to sense more stir the affections as to bodily expression of them than a spiritual as the drawing of a tooth or any present pain may make us cry out more than the languishings of a Consumption whereas the other may go nearer to the heart and causeth a more lasting trouble So in Joy a man may be pleased with earthly conveniences and yet his solid esteem is more in spiritual things As a Trifle may provoke laughter more than a solid benefit that accrueth to us Therefore the case is not to be decided by the intensiveness of the sensitive expression so much as by the appretiation of the soul. In this sense the point is to be understood he would lose all the world rather than dispense with his obedience to God This is selling all for the pearl of price spoken of Mat. 13. 46. All other things are trampled upon and renounced for this one's sake that we may enjoy God in Christ. And truly this affection to the word is not easily to be found for we often see that men for a little gain will break all the Commandments of God as things not to be stood upon when any temporal commodity is in chace and in the pursuit of worldly riches care not how they neglect Christ and heavenly things III. The reasons why they rejoice more in the way of Gods Testimonies than in all Riches 1. Because of the sutableness of these things to the new nature Every thing hath a kind of joy when it enjoys that which is good for it the ground doth pleasantly receive a shower of rain after drowth the natural man eateth and drinketh and his heart is filled with gladness So the spiritual man is affected with that which is agreeable to the divine nature Every thing is preferred according
to the sutableness and proportion which it carrieth to our necessities and desires The Cock in the Fable preferred a Barley-corn before a Jewel the Barley-corn is more sutable to its natural appetite So believers have not the spirit of the world but the spirit which is of God 2 Cor. 2. 12. therefore the way of Gods Testimonies is more sutable and proportionable to that nature which they have Their wealth and worldly things they indeed sute with the sensitive nature but that is kept under therefore the prevalent inclination is to the word more than to the world 2. There is nothing in the enjoyment of worldly things but they have it more amply in the exactest and sincerest way of enjoyment by the word and walking in the way of its precepts Satans baits whereby he leads men to sin are Pleasure and Profit when bonum honestum the good of Honesty and Duty is declined there remains nothing but bonum utile and jucundum the good of Pleasure and Profit If we be moved with these things it is good to look there where we may have them at the highest rate and in the most sincere manner Now it is the word of God believed and obeyed which yieldeth us the greatest profit and the greatest You have both in one Verse Psal. 19. 10. More to be desired are they than gold yea than much fine gold sweeter also than the honey and the honey-comb Because of the Profit it is compared to Gold and because of the Sweetness and Pleasure we have by it 't is compared to Honey 1. The word of God will truly enrich a man and make us happy The difference between Gods people and others doth not lye in this that the one seeketh after Riches the other not they both seek to enrich themselves only the one seeketh after false and the other true riches as they are called Luk. 16. 11. and so differ from one another as we and the Indians do who reckon their wealth by their Wampenpeage or shells of fishes as we do ours by Gold and Silver the one hath little worth but what their Fancies put upon it the other hath a value in nature or to speak in a more home comparison Counters glass Beads and painted Toys please Children more than Jewels and things of greater price yea than Land of Inheritance or whatever when we come to mans estate we value and is of use to us for the supply of present necessities So worldly men preferring their kind of wealth before holiness and the influences of Grace they do but cry up Bawbles before Jewels To evidence this and that we may beat the world with their own notions and so the better defeat the temptation let us consider what is the true Riches 1. What is indeed true Riches 2. Why these are the true Riches I. What is indeed Riches 1. Gracious Experiences or Testimonies of the Favour of God He is a rich man indeed that hath many of these So it is said Rom. 10. 12. God is rich to all that call upon him it is meant actively not passively it only noteth that God doth give out plentiful experiences of his grace 2. Knowledge Let the word of God dwell in you richly in all wisdom Col. 3. 16. And the Apostle mentions the riches of the full assurance of understanding to the acknowledgment of the mystery of God and of the Father and of Christ Col. 2. 2. this is a treasure indeed that cannot be valued and he is a very poor soul that wants it 3. Faith Jam 2. 5. Hath not God chosen the poor of this world rich in faith He is a rich man that is emptied of himself that he may be filled with God 4. Good works 1 Tim. 6. 10. Charge them that are rich in this world that they be not high-minded c. but rich in good works Oh miserable man that hath nothing to reckon upon but his Money and his Bags so much by the year and makes it all his business to live plentifully in the world laying up nothing for Heaven and is not rich in gracious Experiences Knowledg Faith and Good works which are a Christians Riches II. Why are these the true Riches 1. That is true Riches which maketh the man more valuable which gives an intrinsick worth to him which Wealth doth not that is without us we would not judg of an Horse by the richness of his Saddle and the gawdiness of his Trappings and is man a reasonable creature to be esteemed by his Moneys and Lands or by his Graces and Moral perfections 2. That is Riches which puts an esteem upon us in the eyes of God and the holy Angels who are best able to judg One barbarous Indian may esteem another the more he hath of his shells and trisles but you would count him never the richer that should bring home a whole Ships lading of these things Luk. 12. 20. Such a fool is he that heapeth up treasure to himself and is not rich towards God that hath not of that sort of Riches which God esteemeth We are bound for a Countrey where Riches are of no value Grace only goeth currant in the other world 3. That is Riches which steads us in our greatest extremities When we come to dye the Riches of this world prove false comforts for they forsake a man when he hath most need of comfort In the hour of death when the poor shiftless naked soul is stripped of all and we can carry away nothing in our hands Grace lyeth near the heart to comfort us 'T is said by a voice from Heaven of those that dye in the Lord their works follow them their wealth doth not Our Graces continue with us to all Eternity 4. That is the true Riches which will supply all our necessities and bear our expences to Heaven Wealth doth not this but Grace Mar. 6. 33. Seek ye first the kingdom of God and the righteousness thereof and all these things shall be added 1 Tim. 4. 8. Godliness is profitable unto all things having the promise of the life that now is and of that which is to come Heaven and earth are laid at the feet of Godliness 5. That is true Riches which will give us a title to the best Inheritance The word of God is able to inrich a man more than all the Riches of the World because it is able to bring a man to an everlasting Kingdom All this is spoken because there is an evil desire that possesseth the whole world they are vehemently carried after riches and as they are encreased so are they delighted but saith David My delight is to encrease in knowledg and grace if I get more life more victory over lusts more readiness for Gods service this comforts me to the heart Now how do you measure your thriving by worldly or spiritual encrease 2. Here is the true delight Spiritual delight in spiritual objects far exceedeth all the joy that we can take in worldly
draw us to the same Fountain of Grace for Pardon and Life to our selves These Examples do more than the Doctrinal declaration because they do not onely shew that Mercy and Grace may be had but that it hath been attained unto by those who in all respects did judge themselves and were really unworthy of it as unable to lay hold of it and to make good use of it afterwards as we our selves The Ice is broken the Ford ridden before us therefore we may venture our Salvation and Acceptance with God upon the same Grace 3 His former love to our selves At first he took us with all our faults and betrothed us unto himself in Loving-kindness and tender Mercy Hosea 2. 19. and therefore he will still do us good freely and bountifully And so we may answer all Objections from Gods wonted goodness towards us When he hath entred into Covenant with us out of his Love and Bounty we may well expect that upon the same terms he should keep Covenant The continuance is more easily believed and asked than the beginning and first grant Psal. 36. 10. O continue thy loving-kindness unto them that know thee and thy righteousness to the upright in heart When by Experience we have found what it can do for unworthy creatures we may the better expect it should help us upon all occasions 4. The End why God exerciseth it which is his Glory even the glory of his Grace and Loving-kindness That that might be acknowledged and exemplified by those that are partakers of it even to be altogether glorious Eph. 1. 6. To the praise of his glorious grace wherein he hath accepted us in the beloved That it may be owned and esteemed as free and liberal and working of its own accord We only cross Gods End when we do not plead it admire it and esteem it highly and improve it for our Comfort for this is Gods End in the whole business of our Salvation from first to last that Men and Angels might be excited to set forth the praises of his rich Mercy and free Grace And here is a new incouragement to ask gracious supplies of God according to his Loving-kindness or upon the account of that Attribute even that his Grace may be more esteemed and exalted in our hearts Psal. 109. 21. But do thou for me O God the Lord for thy names-sake because thy mercy is good deliver thou me It concerneth him in point of his chief honour and glory to do good to his People that he may be known and owned to be a good and a gracious or loving God Use Well then If this be the great plea of the Saints 1. Let us meditate often of the Loving-kindness of God of his pitying and pardoning and lovingly intreating poor sinful and broken-hearted creatures that come to him This should be our daily Meditation bonum est primum potentissimum nomen Dei saith Damascene It is the first-born and chiefest name of God We cannot conceive of God by any thing that concerneth us so much as his Goodness by that we know him and for that we love him We admire him with Reverence for his other Titles but this doth first insinuate with us and command our respect to him The first Temptation that ever was in the World was to weaken the conceit of his Goodness in the heart of the creature as if God were envious harsh and sowre in his restraints still it is a great Temptation yet God is good to Israel Psal. 73. 1. Oh let us fortifie our Hearts with frequent thoughts of his Goodness and Loving-kindness As we should do this every day so especially upon the Sabbath day Psal. 92. 2. I will shew forth thy loving-kindness in the morning and thy faithfulness every night We should do this with all the advantage we can use more especially when we are in his presence conversing with him and ministring before him Psal. 48. 9. We have thought of thy loving-kindness O God in the midst of thy Temple We should often and seriously think when we come to God surely now we have to do with a loving and gracious God whether we wait upon him in Prayer or the Word or Sacraments if any prayer to make or comfort to expect 2. Observe the fruits and effects of it and value them They that are Students in Providence shall not seek long before they find God to be a God full of loving-kindness and tender Mercy Psal. 107. Whoso is wise and will observe these things even they shall understand the loving-kindness of the Lord. Few regard it or look after it but they that do pry into the course of his dealings shall not be without many instances of Gods love and free favour to them now when you have found it out value it Psal. 63. 3. Because thy loving-kindness is better than life my lips shall praise thee You shall have rich experiences such as will fill you with joy unspeakable and glorious to be esteemed above all comforts whatsoever 3. Praise God for it This should be a lively motive to praise him Psal. 138. 2. I will worship towards thy Temple and praise thy name for thy loving-kindness and for thy truth These two are the cause of all we have 't is without any deserving of ours only because we have to do with a gracious and faithful God Isa. 63. 7. I will mention the loving-kindness of the Lord and the praises of the Lord according to all that the Lord hath bestowed on us and the great goodness towards the house of Israel which he hath bestowed on them according to his mercies and according to the multitude of his loving-kindness The Prophet speaketh as if he could never find words enough or pregnant enough to express his sense of Gods gracious dealing so bountifully had he dealt with his People 4. Let us improve this loving-kindness and readiness of Gods Mercy to help penitent Supplicants 1. In a way of Trust the least degree of which is enough to keep the sinner from running away from him how grievous soever his offences and demerits be yet come to him say as David Psal. 51. 1. Have mercy upon me O God according to thy loving-kindness according unto the multitude of thy tender mercies blot out my transgressions Yea make it a ground of confidence and support Psal. 69. 16. Hear me O Lord for thy loving-kindness is good turn unto me according to the multitude of thy tender mercies 2. In a way of Fear that we may not interrupt the sense of it or stop the current of his good will Psal. 26. 3. Thy loving-kindness is before mine eyes and I have walked in thy truth 'T is the ground of all our Confidence lose not that the Lord taketh notice of them that trust in his goodness Nahum 1. 7. The Lord is good a strong hold in the day of trouble and he knoweth them that trust in him There is one word yet undiscussed According to thy Iudgment Some
by Iudgment understand Wisdom and Prudence the Word will sometimes bear that sense Micah 3. 8. But truly I am full of power by the Spirit of the Lord and of Iudgment c. As we say a man of Judgment for an Understanding Person In this sense According to thy Iudgment will be As thou thinkest fit but surely Iudgment here is to be understood in the notion of his Covenant or the Rule according to which he judgeth of men for it is one of the Terms by which the word is expressed Iudgement is sometimes put for the Covenant of Works or his strict renumerative Justice David declineth it under this notion Psal. 143. 2. Enter not into Iudgment with thy servant O Lord. And this is called by the Apostle Iudgment without Mercy Iam. 2. 13. Sometimes for the Covenant of Grace and free promises of God or that merciful right which he hath established between him and his People wherein God acteth as an Absolving and Pardoning Judge Of this see verse 132. And of this the Prophet speaketh Isa. 1. 27. Zion shall be redeemed with Iudgment that is by his Mercy promised according to his Judgment David desireth to be Quickned From thence observe Doctrine III. That Gods Mercy and Loving-kindness manifested and impledged in the Promises of the Gospel doth notably incourage us to ask help from him You have heard what incouragment we have by the Loving-kindness of God Now what we have over and above that by his Iudgment I. Quickning and Enlivening Grace is promised in the new Covenant 1. In General From the general undertaking of the Covenant The Covenant of Grace differeth from all other Covenants in the World because every thing that is required therein is also promised and therefore 't is called The Promise Gal. 3. 18. because God hath promised both the Reward and the Condition Faith and Perseverance therein as well as Righteousness Pardon and Life The new Heart to bring us into the Covenant and the continual assistance of Grace to keep us in that Covenant And so it differs from the usual Covenants that pass between man and man Among men each Party undertaketh for and looketh after his own part of the Covenant but leaveth the other to look to his Duty and his part of the ingagement But here the Duties required of us are undertaken for by him that requireth them No man filleth his Neighbours hand with any thing to pay his Rent to him or enableth him to do what he hath covenanted to do But God filleth our hand with a stock yea more than a stock of Habitual Grace with Actual Influences to draw forth habits into Act and doth with strength so far enable us to perform every commanded Duty that in the performance thereof we may be accepted Ezek. 36. 26 27. God owneth there not onely the Principles of Acting but also the Excitement of these Principles yea the very Act it self He hath undertaken to infuse the Principle and stir up the Acts and Exercise of it I will cause you to walk in my Statutes So Ier. 32. 39 40. And I will give them one heart and one way that they may fear me for ever for the good of them and of their children after them and I will make an everlasting Covenant with them that I will not turn away from them to do them good but I will put my fear in their hearts that they shall not depart from me Besides Converting Grace superadded influences It differeth from the Covenant of Works that had more of a Law and less of a Promise there was a promise of Reward to the Obeyer but no promise of giving Obedience God indeed gave Adam a stock of Habitual Grace but no promise of Assisting Grace There Man was to keep the Covenant here in effect the Covenant keepeth us Ier. 32. 40. And indeed therein lyeth the exceeding graciousness of the Covenant of Grace that God undertaketh for both parties and worketh in his people all that is required for entring into and keeping this Covenant with him 2. In Particular This part of actual influence which is more especially called Quickning is promised in the Covenant of Grace for the Covenant concerneth mainly the Life of Grace the care of which he hath taken into his own hands not to lay it down till it be perfected in the life of Glory And therefore alloweth his Children to repair to him when their life is any way enfeebled or decayed So that besides that the general undertaking of his Covenant will warrant such a plea his particular promises of Preserving and Restoring our Life will embolden us to ask quickning For with respect to his Judgment or Covenant-ingagement God is called The God of our life Psal. 42. 8. And The strength of our life Psal. 27. 1. The care of life Bodily Spiritual and Everlasting lyeth upon him By vertue of the Covenant he hath undertaken to keep it feed it renew it in all the decays of it till we be possessed of the Life of Glory II. The Advantage we have from this Promise We have a double Argument not onely from Gods Mercy but his Truth Both which do assure us that God is not onely easie to be intreated but bound and tyed by his own free condescension His Loving-kindness sheweth that he may do it for us his Judgment that in some part he will do it He is not onely inclined but obliged which is a new ground of Hope His Promise in the New Covenant inferreth a debt of Favour though not of Justice when God hath bound himself by promise both his Mercy and Fidelity are concerned to do us good We have not onely the freeness of Gods love to incourage us but the certainty of his help ingaged in the Promise God inviteth men to him by his Grace and ingageth his Truth to do them good The Nature of God is one incouragement he is wonderful ready to do good but in his Covenant he hath established a right to Believers to seek his Mercy so that all is made more sure and comfortable to us Use. Is to encourage the People of God when they miss his help in the Spiritual Life to lay open their Case to God The thought of strict Justice striketh us dumb there is no claiming by that Covenant but the remembrance of this Merciful Right or Judgment should open our Mouthes in Prayer and loosen our Tongues in acquainting God with our case Lord I want that Life and Quickning which thy promises seem to speak of You may do it with the more confidence for these Reasons First Consider the Tenour of this Judgment or the Terms thereof The mildness of the Court in which you plead 't is not a Covenant of Justice but of Favour in it Grace taketh the Throne not Justice The Judge is Christ The Law according to which Judgment is given is the Gospel our Plea is Grace not Merit The Persons allowed to plead are penitent Sinners Yea they are not