loved from the grave for so it is in the Hebrew Isa. 38. 17. Thou hast loved my soul from the pit of destruction To be loved out of a danger and loved out of a sickness oh that 's a blessed thing USE 1. To acknowledg the Lords goodness in these common mercies We did not give life to our selves and we cannot keep it in our selves God made us and God keepeth us It was not our Parents that fashioned us in the womb they could not tell what the child would prove male or female beautiful or deformed They could not tell the number or posture of the veins or bones or muscles it was all the curious workmanship of a wise God and it is the same God that hath kept us hitherto Isa. 46. 3 4. By me ye are born from the belly and carried from the womb even to old age I am he and even to hoar hairs will I carry you c. We have been supported and tenderly handled by God as Parents and Nurses carry their younglings in their arms Many times wanton children are ready to scratch the faces of those that carry them so have we put many affronts upon him yet to the very last doth he carry us in the arms of his Providence In infancy we were not in a capacity to know the God of our mercies and to look after him but nevertheless he looked after us Afterwards we knew how to grieve him and offend him long before how to love and serve him Oh how early did our naughty hearts appear and all along how little have we done for God in whom we live and move and have our being He is not far from us in the effects of his care and Providence but we are far from him by the distance of our thoughts and affections by the carnal bent of our hearts It is a good mornings-exercise for us humbly and thankfully to consider of his continual mercies For Gods compassions are new every morning Lam. 3. 22. as fresh as if never tired with former acts of grace nor wearied with former offences It is some recompence for the time of sleep half our time passeth away and we do not shew one act of love and kindness unto God therefore as soon as we are awakened we should be with God Psal. 139. 18. How many are gone down to the Chambers of death since the last night 2. It quickneth us to love and serve God who is the strength of our lives and the length of our days Deut. 30. 20. Thy life is wholly in Gods hands Man cannot add a cubit to his stature nor make one hair white or black at his own pleasure It is the Lords Providential influence that keepeth thee alive in point of gratitude thou shouldst serve him Deal bountifully with thy servant that I may live But I may urge also in point of hope Gods servants can best recommend themselves to his care and keeping by prayer and expect to walk continually under divine protection Those that provoke God continually they may be continued by the bounty and indulgence of his providence but yet they can look for no such thing and in the issue it proveth to be in wrath for their sins are more and judgments greater it is but to treasure up wrath to the day of wrath 3. If life temporal be the fruit of Gods bounty much more life eternal Rom. 6. 23. The wages of sin is death but the gift of God is eternal life One is wages the other a gift 4. It informeth us that we may lawfully pray for life with submission to the will of God and that death may not come upon us suddenly contrary to the ordinary course of nature I was loth to make a distinct doctrine of it yet I could not decline the giving out of this Truth How will this stand with our desires of dissolution and willingness to depart and to be with Christ which certainly all Christians that believe Eternity should cherish in their hearts To this I answer 1. by concession That we are to train up our selves in an expectation of our dissolution that we may be willing when the time is come and God hath no more work for us to do in the world we are to awaken our desires after the presence of Christ in Heaven to shew both our faith in him and love to him Since Christ was willing to come down to us though it were to meet with shame and pain why should we be loth to return to him Iacob's spirit revived when he saw the Waggons which Ioseph sent to carry him Death is the Chariot to carry you to Christ and therefore it should not be unwelcome to us 2. By correction though it be lawful and expedient to desire death yet we are not anxiously to long after it till the time come there may be sin in desiring death as when we grow weary of life out of desperation and the tiresomeness of the Cross and there may be grace in desiring life that we may keep his word longer express our gratitude to him here in the world to mourn for sin to promote his glory More fully to make this evident to you I shall shew how we may desire death how not To answer in several propositions 1. There is a great deal of difference between serious desires and passionate expressions The desires of the children of God are deliberate and resolved conceived upon good grounds after much strugling with flesh and blood to bring their hearts to it Carnal men are loth that God should take them at their word as he in the Fable that called for death and when he came desired him to help him up with his burden Alas they do not consider what it is to be in the state of the dead and to come unprovided and unfurnished into Gods presence We often wish our selves in our graves but if God should take us at our word we would make many pauses and exceptions Men that in their miseries call for death when sickness cometh will run to the Physician and promise many things if they may be recovered None more unwilling to dye than those that in a passion wish for death 2. We must carefully look to the grounds of these wishes and desires Carnal wishes for death arise either 1. out of violent anger and a pet against Providence as Jonah 4. 8. The Sun beat upon the head of Ionah that he fainted and wished in himself to dye and said it is better for me to dye than live The children of Israel murmured when they felt the Famine of the Wilderness Exod. 16. 3. And the children of Israel said unto them Would to God we had dyed by the hand of the Lord in the land of Egypt c. When men are vexed with the world they look upon death as a relief to take vengeance upon God to deprive him of a servant 2. In deep sorrow as Iob 3. 3. Elijah 1 King 19. 4. He requested for himself that
a right understanding of the word of God I. What is meant by opening the eyes Before I come to the particular explication of the terms let me premise two observations 1. The Saints do not complain of the obscurity of the Law but of their own blindness The Psalmist doth not say Lord make a plainer Law but Lord open mine eyes blind men might as well complain of God that he doth not make a Sun whereby they might see The word is a light that shineth in a dark place 2 Pet. 1. 19. There is no want of light in the Scripture but there is a vail of darkness upon our hearts so that if in this clear light we cannot see the defect is not in the word but in our selves 2. The light which they beg is not any thing besides the word When God is said to enlighten us it is not that we should expect new Revelations but that we may see the wonders in his word or get a clear sight of what is already revealed Those that vent their own dreams under the name of the Spirit and divine light they do not give you mysteria but monstra portentous opinions not show you the wondrous things of Gods Law but the prodigies of their own brain unhappy abortives that dye as soon as they come to light Isa. 8. 21. To the Law and to the Testimony if they speak not according to this word it is because there is no light in them The light which we have is not without the word but by the word Now to the phrase the Hebrew signifieth unvail mine eyes There is a double work Negative Positive There is a taking away the vail and an infusion of light Paul's cure of his natural blindness is a fit emblem of our cure of spiritual blindness Acts 9. 18. Immediately there fell from his eyes as it had been scales and he received sight forthwith First the scales fall from our eyes and then we receive sight 1. There is a taking away the vail before we can have a true discerning of the mysteries that are revealed in the word of God 2 Cor. 3. 14 15. the Apostle speaking of the Iews saith But their minds were blinded for until this day remaineth the same vail untaken away in the reading of the Old Testament which vail is done away in Christ but even unto this day when Moses is read the vail is upon their hearts Now this vail is divers 1. The vail of Ignorance Though man hath Reason and is capable of understanding the sense and importance of the words that are used about the Mysteries of godliness yea and the matter too yet he gets not the saving-knowledg of them by his natural abilities There is a Grammatical knowledg and a Spiritual knowledg a man may know things Grammatically and literally that is ignorant of them Spiritually As a child may read the letters and words that doth not conceive of the sense so a man may know what is said concerning God and Christ and Sin and Grace the vanity of the creature the excellency of heaven and have yet no saving-knowledg of these things and therefore the Scripture useth the expression that they oversee in seeing as Acts 28. 26. Hearing ye shall hear and not understand seeing ye shall see and not perceive Though Truths are never so plainly delivered never so powerfully pressed and though they are capable to understand the words yet they do not take in the truth into their hearts so as to profit by it So Deut. 29. 2 3 4. Ye have seen yet ye have not an heart to see Most will declaim against the vanity of the creature evil of sin but they do not see with an affective heart-piercing light they have on them the vail of spiritual ignorance 2. The vail of Carnal knowledg and wisdom that puffeth up 1 Cor. 8. 1 2. by which seeing not we think we see This is a great hinderance to the entertaining of the word So Christ telleth the Pharisees who were conceited of their own knowledg Joh. 9. 39. For judgment am I come into this world that they which see not might see and they which see might be made blind The Pharisees were the Rabbies of the age the most seeing and learned men of that time Carnal men are puffed up with a conceit of their own abilities and so are obstructed by them from profiting by the Gospel 3. The vail of Prejudice and corrupt affections The passions of the mind Love and Fear Desire and Anger hinder us from judging aright in the things of God Our hearts are overcast with strong affections to the world and so cannot clearly judg either of practical truths or of the controversies of the age Not of practical truths When Christ had taught that they could not serve God and Mammon it is said Luk. 16. 14. And the pharisees that were covetous derided him Holy mortifying truths are unpleasing to a carnal ear though they be represented with never so much evidence How will men distinguish themselves out of their duty They shift and stretch and turn and wind hither and thither and prove truth to be no truth rather than part with their lusts So present truths as the Apostle calls them 2 Pet. 1. 12. when the dust of Interest is raised are not discerned The Orthodoxy of the world is usually an age too short 2 Cor. 4. 4. The god of this world hath blinded their eyes 4. The vail of carnal sense 2 Pet. 1. 9. He that lacketh these things is blind and cannot see afar off There are so many mists and clouds in the lower world that men cannot out-see time and without the Prospective of faith have a sight of Eternity Nature is short-sighted so inured to present things that we receive no light concerning things to come These are the scales that are upon our eyes 2. There is an infusion of light without which men of excellent wit and sharp understanding in other things are stark blind in the things of God What this light is will appear by the degrees of knowledg and the uses of this light 1. The degrees of knowledg 1. In some there is a simple nescience both of terms or notions and things as in those that have not a revelation or have not regarded it when the revelation is made As the Gentiles that have not a Revelation Eph. 4. 18. Having their understanding darkned being alienated from the life of God through the ignorance that is in them because of the blindness of their heart Or rude and ignorant Christians that have not the advantage of education so as to understand the notions in which the Doctrine of God is propounded Isa. 28. 9 10. Whom shall he teach knowledg and whom shall he make to understand doctrine them that are weaned from the milk and drawn from the breasts for precept must be upon precept precept upon precept line upon line line upon line here a little and there a little So sottish and brutish
hearts towards spiritual and heavenly things Ioh. 6 45. They shall all be taught of God 1 Thes. 4. 10. Ye your selves are taught of God to love one another 1 Ioh. 2. 27. The anointing teacheth you all things As the Heathen Cato would have none to teach his Son but himself for he said that Instruction was such a benefit that he would not have his Son beholding to none for it but himself Oh 't is a blessed priviledge to be taught of God! to be made wise to Salvation and not only to get an ear to hear but an heart to understand and learn by hearing not only the power to Believe but the very Act of Faith itself Gods teaching is always effectual not only directive but perswasive inlightening the mind to know and inclining the Will and Affections to imbrace what we know he writeth the truth upon the heart and puts it into the mind Heb. 8. 10. He sufficiently propoundeth the Object and rectifieth the Faculty imprints the Truth upon the very Soul But how doth God teach in the very place where Christ speaketh of our being taught of God he presently addeth Ioh. 6. 46. Not that any man hath seen the Father Gods teaching doth not import that any man must see God and immediately Converse with him and talk with God and so be taught by him no God teacheth externally by his Word and internally by the Spirit but yet so powerfully and effectually that the Lesson is learned and deeply imprinted upon our Souls this teaching is often expressed by seeing now to a clear sight three things concur an Object conspicuous a perspicuous Medium and a well disposed Organ or clear Eye in Gods teaching there is all these The Object to be seen plainly in the Scriptures are the things of God not Fancies but Realities and by the light of the Spirit represented to us and the Eye of the Mind opened A blind man cannot see at mid-day nor the most clear-sighted at midnight when objects lye hidden under a vail of darkness the object must be revealed and brought nigh to us in a due light and God secretly openeth the eye of the Soul that we see heavenly things with Life and Affection The Author then sheweth the Mercy when God will not only teach us by Men but by his Spirit II. The Objects known the highest and most important matters in the World the gracious Soul is savingly acquainted with 't is more to have the knowledge of the profoundest Sciences then of some poor and low employment as Themistocles said to know a little of true Philosophy is more than to know how to play upon a fiddle But now to have the saving knowledge of God and of the life to come is more than to have the most admired Wisdom of the Flesh than all the Common Learning in the World and therefore how much are we bound to praise God if he will teach us his Statutes more than if we knew how to govern Kingdoms and Common-wealths and to do the greatest business upon Earth Two things do commend the object of this knowledge 1. It is conversant about the most high and excellent things 2. The most necessary and useful things 1. Things of so high a nature as to know God who is the cause of all things and Jesus Christ who is the restorer of all things and the Spirit who cherisheth and preserveth all things especially to know his heavenly operations and the nature and acting of his several Graces Ier. 9. 24. Let him that glorieth glory in this that he knoweth me saith the Lord. There is the excellency of a man to know God to conceive aright of his Nature Attributes and Works so as to Love Trust Reverence and Serve him Alas all other knowledge is a poor low thing to this God hath written a book to us of himself as Caesar wrote his own Commentaries and by Histories and Prophesies hath set forth himself to us to be the Creatures Creator Preserver Deliverer and Glorifier This is the Knowledge we should seek after common Craft teach us how to get bread but this book teacheth us how to get the Kingdom of heaven to get the bread of Life the meat that perisheth not Law preserveth the Estates and Testaments of Men but this the Testament of God the Charter of our eternal Inheritance Physick cureth the Diseases of the Body this afflicted Minds and distempered Hearts Natural Philosophy raiseth up men to the contemplation of Nature this of the Maker of all things and Author of Nature History the Rise and Ruine of Kingdoms States and Cities this the Creation and Consummation of the World Rhetorick to stir the Affection this to inkindle Divine Love Poetry moveth natural delight here Psalms that we may delight in God These are the only true and sublime things as Light is pleasant to the Eye so is Knowledge to the Mind but where have you the knowledge of such high things what are the mysteries of Nature to the mysteries of Godliness to know the Almighty living God and to behold his Wisdom Goodness and Power in all his Works surely this is a sweet and pleasant thing to a gracious soul but especially to know him in Christ to know the Mistery of the Incarnation Person Natures and Mediation of Christ. 1 Tim. 3. 16. Great is the mistery of Godliness This is a mistery without Controversie great to know the Law and Covenant of God Deut. 4. 6. This is your wisdom and understanding in the sight of the nations who shall hear these statutes And the sanctifying work of the Holy-Ghost by which we are wrought and prepared for everlasting Life 2. So necessary and useful to know the way of Salvation the Disease and Remedy of our Souls our Danger and the Cure our Work and our Wages the business of Life and our End what is to be believed and practiced what we are to enjoy and do these are the things which concern us all other knowledge is but curious and speculative and hath more of pleasure than of Profit To know our own Affairs our greatest and most necessary Affairs these are the things we should busie our selves about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One thing is necessary Luk. 10. 42. Other things we may well spare Now what is necessary but to know our Misery that we may prevent it our Remedy that we may look after it in time our Work and Business that we may perform it our End that we intend it and be incouraged by it What course we must take that we may be everlastingly happy Well then if God will shew us what is good Mich. 6. 8. and teach us what is good that we may know whither we are a going and which way we must go if he will give us Counsel in our reins to choose him for our portion Psal. 16. 5. We ought to bless his name So the 11th Verse Thou wilt shew me the path of Life though ignorant of other things we are
lusts and worldly interests The next reason is because they must be spiritually discerned that is to know them inwardly throughly and with some relish and savour there must be an higher light there must be a cognation and proportion between the object and the faculty Divine things must be seen by a divine light and spiritual things by a spiritual light Sense which is the light of beasts cannot trace the workings or flights of Reason in her contemplations We cannot see a Soul or an Angel by the light of a Candle so fleshly wisdom cannot judg of divine things The object must be not only revealed but we must have an answerable light so that when you have done all you must say How can I understand without an Interpreter Acts 8. 31. And this Interpreter must be the Spirit of God Ejus est interpretari cujus est condere To discern so as to make a right judgment and estimate of things dependeth upon Gods help 4. When this blindness is in part cured yet still we need that God should open our eyes to the very last We know nothing as we ought to know David a regenerate man and well instructed prayeth to have his eyes opened for we need more light every day Luk. 24. 45. Then opened he their understandings that they might understand the Scriptures Christ first opened the Scriptures then he opened their understandings USE 1. To shew us the reason why the word prevaileth so little when it is preached with power and evidence their eyes are not opened Isa. 53. 1. Who hath believed our report and to whom is the arm of the Lord revealed No teaching will prevail till we are taught of God USE 2. What need we have to consult with God whenever we make use of the word in Reading Hearing Study In Reading when thou openest the Bible to read say Lord open mine eyes When thou Hearest beg a sight of the Truth and how to apply it for thy comfort Haec audiunt quasi somniantes Luther saith of the most In seeing they see not in hearing they hear not There was a Fountain by Hagar but she could not see it Gen. 21. 19. God opened her eyes and she saw a well of water and she went and filled the bottle with water and gave the Lad to drink So for Study it is dangerous to set upon the study of divine things in the strength of wit and human helps Men go forth in the strength of their own parts or lean upon the judgment of Writers and so are left in darkness and confusion We would sooner come to the decision of a truth if we would go to God and desire him to rend the vail of Prejudices and Interests USE 3. Is to press us to seek after this blessing the opening of the eyes Magnifie the creating-power of God 2 Cor. 4. 6. God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledg of God in the face of Iesus Christ. Make use of Christ Col. 2. 5. In whom are hid all the treasures of wisdom and knowledg Beg it earnestly of him the Apostle prayeth Eph. 1. 17 18. That the God of our Lord Iesus Christ the Father of glory may give unto you the spirit of wisdom and revelation in the knowledg of him The eyes of your understanding being enlightned that ye may know what is the hope of his calling c. Yea mourn for it in cases of dubious anxiety Iohn wept when the book of the seven seals was not opened Rev. 5. 4. Mourn over your ignorance refer all to practice Joh. 7. 17. If any man will do his will he shall know of the doctrine whether it be of God or whether I speak of my self Wait for light in the use of means with a simple docile sincere humble mind Psal. 25. 9. The meek will he guide in judgment and the meek will he teach his way Doct. 2. Those whose eyes are opened by God they see wondrous things in his word more than ever they thought Open thou mine eyes that I may behold wondrous things out of thy Law Law is not taken strictly for the Covenant of works nor for the Decalogue as a Rule of life but more generally for the whole word of God which is full of wonders or high and heavenly mysteries In the Decalogue or Moral Law there is wonderful purity when we get a spiritual sense of it Psal. 119. 96. I have seen an end of all perfection but thy commandments are exceeding broad and Psal. 19. 7 8. The law of the Lord is perfect converting the soul the testimony of the Lord is sure making wise the simple the statutes of the Lord are right rejoycing the heart the commandment of the Lord is pure enlightning the eyes A wonderful Equity Rom. 7. 12. The law is holy and the commandment is holy just and good A marvellous wisdom Deut. 4. 6. Keep therefore and do them for this is your wisdom and understanding in the sight of the Nations which shall hear all these statutes and say Surely this great Nation is a wise and understanding people In the whole word of God the harmony and correspondence between all the parts how the mystery grew from a dark revelation to clearer is admirable In the Gospel every Article of faith is a mystery to be wondered at the Person of Christ 1 Tim. 3. 16. Great is the mystery of godliness God manifested in the flesh justified in the spirit c. A Virgin conceiveth the Word is made flesh the redemption and reconciliation of mankind is the wonderful work of the Lords Grace It is the hidden wisdom of God in a mystery 1 Cor. 2. 7. We speak the wisdom of God in a mystery even the hidden wisdom which God ordained before the world to our glory And 't is called the mystery hidden from ages Eph. 3. 9. The glory of heaven is admirable Eph. 1. 18. The riches of the glory of the Inheritance of the Saints in light That a clod of earth should be made an heir of heaven deserves the highest wonder All these are mysteries So the wonderful effects of the word in convincing sinners 1 Cor. 14. 25. Thus are the secrets of his heart made manifest and so falling down on his face he will worship God and report that God is in you of a truth Heb. 4. 12. The word of God is quick and powerful sharper than a two-edged sword piercing to the dividing asunder of soul and spirit and joynts and marrow and is a discerner of the thoughts and intents of the heart It is a searching and discovering word John 4. 29. See a man that hath told me all that ever I did In changing sinners 1 Pet. 2. 9. That ye may shew forth the praises of him that hath called you out of darkness into his marvellous light Peter's getting out of prison was nothing to it In comforting Every Grace is a Mystery to depend upon
of men therefore this is to go to the fountain-head to stop all opposition there and on the other side without this care of pleasing God all goes to loss Counsels though never so wisely laid yet are blasted if we do not make this our business to approve our hearts to God in those actions Remember in one place it is said The counsel of the froward is carried headlong Job 5. 13. forward and in another place Isa. 44. 25. The counsel of wise men he turneth backward When men do not study to please God and approve their hearts to him God leaves them to precipitate Counsels sometimes they are carried forward at other times they are carried backward the event is cross to their design Sometimes God lets them fall into precipitant Counsels that they may undo themselves at other times disappoints their Counsels and that which they have designed Prop. 2. Whosoever would keep in with God he needs good counsel and direction in all his ways Both in regard of the darkness of his understanding his corrupt affections and inordinate self-love Man is not able to rule and govern himself but needs counsel Prov. 12. 15. The way of a fool is right in his own eyes but he that hearkeneth unto counsel is wise When a man engageth in any action such is the darkness and perversness of man's heart that he should not be over-confident of his own apprehensions or of his own inclinations but should hearken after counsel And Prov. 28. 26. He that trusteth in his own heart is a fool Both these Proverbs are to be understood not so much of wise managing of civil affairs as of spiritual direction Surely it is ill trusting our selves and counsels and inclinations of our own hearts Blind affections usually govern a mans life and all sinners have an evil counsellor in their bosom some lust or other and therefore need to be directed The Counsel of the flesh is Favour thy self Every evil affection gives ill counsel Covetousness saith Preserve thy worldly interest Voluptuousness saith You need not be so strict and nice and abridge your selves of the comforts of the world Paul saith Gal. 1. 16. I conferred not with flesh and blood Flesh and blood are evil counsellors and under pretence of safety will suggest what is for our ruin What will the flesh say when it is to be denied and the blood say when it is to be spilt and shed for Gods sake these will perswade us rather to please our selves than please God They will perswade us to desert our duty Prop. 3. The only good counsel that we can have is from God in his word Psal. 73. 24. Thou shalt guide me with thy counsel and afterwards receive me unto glory We have it from God and we have it from his word for there 's a Guide and a Rule Man is so weak and so perverse that he needs both a Guide and a Rule the Guide is the Spirit of God and the Rule is the Word of God Thou shalt guide me but by thy Counsel by these two alone can we be led in the way to true happiness The Spirit he is a sure Guide and the Word that 's a clear Rule We are dark but the Scriptures are not dark I observed out of the 18th Verse when the Saints called upon God they do not say Lord make a plainer Law but Lord give me better eyes We are dark and need the illumination of the Spirit the Scriptures are light Prov. 6. 23. The Commandment is a lamp and the Law is light In all matters of practical obedience it is clear and open Prop. 4. The counsel that God hath given us in his word is sufficient and full out to all our necessities Let me instance this in particulars 1. The word gives us counsel for our general choice it is the rule of all faith and obedience The Scriptures are the counsel of God sent to remedy the miseries of the fall therefore it is said Acts 20. 27. I have not shunned to declare unto you the whole counsel of God It is Gods counsel how man should be reconciled how he should be converted and come to the enjoyment of himself David when he had chosen God for his portion he saith Psal. 16. 7. Blessed be God who hath given me counsel In the word he gives us counsel how to come to him for our happiness and by grace he sets it on upon the heart this is the counsel of God concerning our salvation 2. Not only in our general choice but in all our particular actions so far as they have a tendency unto that end Psal. 119. 105. Thy word is a lamp unto my feet and a light unto my paths It is a lamp and a light We are full of darkness and error but as we follow the direction of God it is a lamp not only to our path but to our steps to our feet not only to our path to our general course but it directeth us in every particular action 3. In dark and doubtful passages when a man multiplieth consultations and perplexed thoughts and changeth conclusions as a sick man doth his bed and knows not what course to take whether this or that then the word will direct him what to do so as that a man may find quiet in his soul. Indeed here 's the question How far the word of God is a Counsellor to us in such perplexed and doubtful cases 1. The word of God will help him to understand how far he is concerned in such an action in point of duty and conscience for otherwise it were not able to make the man of God perfect and throughly furnished unto all good warks 2 Tim. 3. 17. Now it is a great relief to the soul when a man understands how far he is concerned in point of duty The Conflict many times lyes not only between light and lust or light and interest then a gracious man knows what part to take but when it lyes between duty and duty then it 's tedious and troublesome to him Now the Word clearly will tell you what 's your duty in any action whatever it be 2. As to the prudent management of the action in order to success the Word will teach you to go to God for wisdom Iames 1. 6. and to observe his answer 3. So in all actions the word will teach you to ask God's leave and God's blessing Christians it is not enough to ask Gods counsel but ask his leave in any particular action in disposing our dwellings or our concernments of children and the like Judg. 1. Who shall go up and sight against the Canaanites They would fain have the Lord decide it And again Shall I go up to Ramoth Gilead In all actions our business is to ask Gods leave David always runs to the Oracle and Ephod Shall I go up to Hebron And Iacob in his journeys would neither go to Laban nor come from him without a warrant and leave from God So we
must run in the way of Gods Commandments It noteth speedy or a ready obedience without delay We must begin with God betimes Alas when we should be at the Goal we scarce set forth many of us And it noteth earnestness when a mans heart is set upon a thing he thinks he can never soon enough do it And this is running when we are vehement and earnest upon the enjoyment of God and Christ in the way of obedience And it notes again when the heart freely offereth it self to God Now this running is very necessary as it is the fruit of effectual calling When the Lord speaks of effectual calling the issue of it is running when he speaks of the Conversion of the Gentiles Nations that know thee not shall run to thee And draw me and we will run after thee And in the day of thy power thy people shall be a willing people There are no slow motions but when God draws there 's a speedy an earnest motion of the soul. And this running as it is the fruit of effectual calling so it is very needful for cold and faint motions are soon overborn with every difficulty and temptation Heb. 12. 1. Let us run with patience the race that is set before us When a man hath a mind to do such a thing though he be hindred and justled he takes it patiently he goes on and cannot stay to debate the business A slow motion is easily stopt whereas a swift one bears down that which opposeth it so when men run and are not tired in the service of God And then the prize calls for running 1 Cor. 9. 24. So run that ye may obtain There is a prize which is eternal life in Christ Jesus the reward or Crown which he keepeth for us in Heaven They that ran for a Garland of flowers in the Isthmick Cames the Apostle alludes to them how would they diet themselves that they might be in breath and heart to win a poor Garland of Flowers There 's a Crown of glory set before us therefore we should so run that we may obtain and be temperate in all things we should keep down the body deny fleshly lusts and the like Use To reprove faint cold motions in the things of God Many instead of running lye down or which is worse go back again or at best but a very slow pace Christ is running to you to snatch you out of the fire and will you not run towards him when we have abated the fervor of our motion towards God then we lye open to temptation therefore let us not loiter run it is for a Crown If Heaven be worth nothing lye still but if it be run wicked men run fast to Hell as if they did strive who should be soonest there bewail your slowness and lameness in obedience SERMON XXXVI PSALM CXIX 33. Teach me O Lord the way of thy Statutes and I shall keep it unto the end THE man of God had promised to run the way of God's commandments but being conscious of many swervings beggeth God further to teach him In the words two things are observable 1. A Prayer for Grace 2. A Promise made upon supposition of obtaining the grace asked He promiseth 1. Diligence and Accuracy of practice I will keep it 2. Perseverance unto the end 1. In the prayer for grace observe 1. The Person to whom he prays O Lord. 2. The person for whom teach me 3. The grace for which he prayeth to be taught 4. The object of this teaching the way of God's statutes The teaching which he beggeth is not speculative but practical to learn how to walk in the way of God 1. David a man after Gods own heart maketh this Prayer the more Love any have to God the more they desire to know his ways Carnal men are of another spirit they say Iob 21. 14. Depart from us we desire not the knowledge of thy ways The more ignorant the more quiet they that love their lusts cannot heartily desire the knowledge of those Truths which will trouble them in the following of their lusts We often consult with our Affections about our Opinions and where we have a mind to hate we have no desire to know Ordinary Professors a little knowledge serveth their turn some few obvious Truths but others such as David follow on to know the Lord. David that had a singular measure of knowledge already yet there is no end of his desire in this Psalm and shall we be contented as if we needed no more 2. Consider David a Prophet a Teacher a Pen-man of Scripture There was some Knowledg which the Prophets got by ordinary means and some by immediate Revelation as Daniel by vision and Daniel by reading of books Dan. 7. 〈◊〉 either by a new Revelation or by the study of what was already revealed and if extraordinary men were bound to the ordinary duties of Gods service as the means of their improvement and growth in Grace such as Reading Prayer Hearing Meditation use of Seals c. surely none can plead exemption or conceit themselves to be above Duties Now that they were thus bound we find by David's prayer for Knowledg Daniel's reading of Books namely that of Ieremiah and all of them meditating or inquiring diligently what manner of salvation should ensue 1 Pet. 1. 10 11. Of which salvation the Prophets have enquired and searched diligently who prophesied of the Grace that should come unto you searching what or what manner of time the spirit of Christ which was in them did signifie when it testifyed before-hand of the sufferings of Christ and the glory that should follow meditating and prying into the meaning of that salvation which by the motion of the spirit they held forth to others labouring to make these Truths their own and to get their hearts affected therewith In their prophetick revelations they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1. 21. forcibly moved by the spirit and carryed beyond their intention and the line of their natural strength but in other things they get knowledg by the same means that we do and as Believers were to stir up the gifts and graces which they had in the ordinary way of Duty waiting and crying for the Influences of the Lords grace You must distinguish then of what they did when they acted as Prophets and when they acted as Believers 3. David that had means external sufficient to direct him in the way of God as the Scriptures then written and the Ordinances of the Law the Expositions of the Scribes yet beggeth God to teach him So must we beg God to teach us whatever means we have It is true we have an advantage above the Old Testament Church as we have their helps and more and the Doctrin eof salvation is now clearer and the gifts and graces of the Spirit more plentifully dispensed since the price of Redemption is actually payed than before when God gave out grace and glory only upon trust yet still
Christ when foul Crimes were laid to his charge by his Slanderers they had charged him with complyance with Satan with Blasphemy and Sedition what doth he do the Apostle will tell you 1 Pet. 2. 23. He committed himself to him that Iudgeth Righteously There is the Faith of Christ and therefore God will try this Faith whether we can with confidence and willingness deliver over our selves to the will of our heavenly Father and Righteous Judge whether we can resign up our selves to him to be disgraced or honoured as he shall think fit when we commit and submit perfectly resign up our selves to the will of God in confidence of his Righteousness and Faithfulness in Christ then we behave our selves as Christians 3. God will try our Faith in the Eternal recompences whether we do so believe the glory of Heaven the glory which shall be revealed in us in the other World that we can be contented to be humbled and prepared for it by the Reproaches of the present World Mat. 5. 11 12. Blessed are ye when men shall revile you and persecute you and shall say all manner of evil against you falsely for my sake Why Rejoyce and be exceeding glad for great is your reward in Heaven O it s enough we shall have glory hereafter Your time is now to be tryed with Dishonour Reproach Contempt but hereafter to be honoured And the Heirs of Promise are described to be those who by patient continuance in well-doing seek for glory and honour and immortality eternal life A Christian is not destitute of natural affections he prizeth honour but he prizeth it at the lowest rate he looks for the glory honour and immortality that is in the other world not in the fleshly vain respects of this World and therefore now we are tryed whether it be enough to us that we shall have glory hereafter and here we are willing to take what the World will afford us Thus God will try our Faith 2. God will try our mortification and deadness to worldly credit The heart is never sincere with God untill it be so Hypocrites are proud self-conceited they must be honoured among men Now this is such an evil spirit that Christ makes it uncapable of Faith for Iohn 5. 44. How can ye believe that seek for glory one of another When we must have glory one from another else our hearts are exceedingly troubled O it shews we are not so dead at least as we ought to be to credit in the World to have the glory that comes from God only his Image implanted in us the testimony of his love to our souls all clear between God and our souls and he is not upright whose Peace and Tranquility of Spirit doth depend upon mans speeches and judgment rather than Gods For not he that commendeth himself is approved but whom the Lord commendeth 2 Cor. 10. 18. Men cannot defend thee if God will condemn thee they cannot condemn thee if God acquits thee They that run a Race regard not what the standers by say but the Aganotheles the great Judge of the sports he that was to give them the garland what he would determine and decide in the case so it is in your running working and striving no matter what the World saith their applause will not shelter you from Gods Judgment nor their Condemnations nor Reproach will not expose you to Gods wrath Look to the Judge of all things and we should be content with that He is approved whom the Lord approves 2 Cor. 1. 12. For our rejoycing is this the testimony of our Conscience What is the great matter of Joy to him The good word of men No he hath studied to approve himself to God therefore should not be troubled over-much Peace of Conscience is better than the applause of the World certainly a man is not fit to have so Divine a Plant grow in his Soul till he comes to live to his Priviledge He lives not to Opinion but lives to Gods approbation 3. Another thing God will try is our Patience We should prevent Reproaches as much as we can but by a holy Conversation may bear them when we cannot avoid them Psal. 109. 4. For my love they are my Adversaries But I give my self unto Prayer That was Davids exercise the reveng he took upon them to pray to God for them The Lord will try whether we have this meek humble Patience 2 Sam. 16. 7. When 〈◊〉 mei went about railing to the peril of his life Come out come out thou bloody man and 〈◊〉 man of Belial and reproached him for being treacherous to the house of Saul and Abishai would have taken away his head no saith David let him alone God hath bid him Curse A mad Dog that biteth another makes him as mad as himself Now it should not be so with Christians if they bark or bite at us yet we should possess our Souls with Patience It is a time of Reproach and Rebuke a time wherein God will humble his People therefore we should expostulate the case with the Lord and humble our selves before him and see what 's the matter God hath disposed this by his Providence We would revenge our selves of those that Reproach us if it were in our power but David had Meekness and Patience that would not permit it God will discover the Patience of his Servants say the Apostles 1 Cor. 4. 13. Being reviled we bless being persecuted we suffer it being defamed we intreat though we are set forth as the filth of the World and are the off-scouring of all things unto this day the word is the sweepings of the City that are fit to be carried out of the City to be swept away unfit to live among men in civil societies Christians there must be a season for the tryal of our Graces Now God makes this season for the tryal of Patience Such a time as this discovers the strength of Grace 4. Another thing God would have to be tryed is our Uprightness whether we can hold on our way through good report and bad report in honour and dishonour as the Apostle speaks 2 Cor. 6. 8. Still approve our selves faithful Servants of Christ. If you search into the Records of Time you shall find many have been discouraged in Christianity because of Reproaches that have been cast upon them for the Devil works much upon Stomach and Spleen When Tertullian was reproached by certain Priests at Rome he turned Montanist Now God will try our uprightness Look as the Moon shines and holds on her course though the Doggs bark so we should hold on our course let men talk their pleasure yet we should abide faithful with God Psal. 119. 22. Remove from me Reproach and Contempt for I have kept thy Testimonies David was not unsetled by contempt and reproach but still kept Gods Testimonies and adhered to his ways Some can be Religious no longer than they can be so with honour when reproaches come when their secular
is pleasing in his sight and that is the ready way to come to Knowledge and sound Judgment Iohn 17. 17. Sanctify them through thy Truth thy word is Truth John 3. 21. He that doth truth cometh to the light that his deeds may be made manifest that they are wrought in God Men that have a mind to maintain an Opinion or suffer an evil Practice are prejudiced and byassed by the Idol that is in their hearts and so do not see what may be seen and what they seem to search after Therefore David urgeth this as an Argument in the latter end of the Text I have believed thy Commandments That is to say Lord I know this Word is thine and I am willing to practise all that thou requirest The great thing that is to be aimed about Knowledge is not onely that we may know and be able to jangle about Questions or that we may be known and esteemed for our knowledge but that we may practise and walk circumspectly and in evil days and times know what the will of the Lord is concerning us to desire knowledge as those that know the weight and consequence of these things as I shall shew more fully hereafter Those that would have good Judgment and Knowledge must be willing to understand their Duty and practise all that God requireth that they may neither doe things rashly and without knowledge and deliberation for then they are not good how good soever they be in themselves Prov. 19. 2. Also that the Soul be without knowledge is not good Or doubtingly after Deliberation For he that doubteth is in part condemned in his own mind Rom. 14. 23. And he that doubteth is damned if he eat We must have a clear Warrant from God or else all is nought and will tend to evil Then it is the Spirit of God satisfieth these desires when we earnestly desire of him to be informed in the true and perfect way Iohn 6. 45. They shall be all taught of God He hath suited Promises to the pure and earnest desire of Knowledge Then it is the Lord who sendeth means and blesseth means as he sent Peter to Cornelius Acts 10. and Philip to the Eunuch Acts 8. All is at his disposal and he will not fail the waiting Soul He hath made Christ to be Wisdome for this very end and purpose that he might guide us continually 1 Cor. 1. 30. But of him are ye in Christ Iesus who of God is made unto us Wisdome and Righteousness and Sanctification and Redemption 3. You must seek it in the Word that maketh us wise to Salvation and by the continual study of it we obtain Wisdome and Discretion There we have the best and safest Counsel It maketh wise the simple Psalm 19. 7. No case can be put so far as it concerneth Conscience but there you shall have satisfaction Col. 3. 16. Let the word of God dwell in you richly in all Wisdome You must not content your selves with a cursory reading but mark the end and scope of it that you may be made compleatly wise by frequent reading hearing Meditation upon it and conferring about it There you find all things necessary to be believed and practised therefore you must hear it with Application reade it with Meditation 1. Hear it with Application the Lord blesseth us in the use of instituted means both light and flame are kept in by the breath of preaching Where Visions faile the People perish men grow bruitish and wild It is a Dispute which is the sense of Learning the Ear or the Eye by the Eye we see things but by reason of innate Ignorance we must be taught how to judge of them Iames 1. 19. Wherefore my Brethren let every man be swift to hear take all occasions And we must still apply what we hear Nunquid ego talis Rom. 8. 31. What shall we then say to these things Job 5. ult Loe this we have searched so it is hear it and know thou it for thy good Heb. 2. 3. How shall we escape if we neglect so great Salvation Return upon thine own heart 2. Reading Scriptures is every man's work who hath a Soul to be saved Other Writings though good in their kind will not leave such a lively impression upon the Soul All the moral Sentences of Seneca and Plutarch do not come with such force upon the Conscience as one saying of God's Word God's Language hath a special Energy here must be your study and your delight Psalm 1. 2. His delight is in the Law of the Lord and in his Law doth he meditate day and night 2 Tim. 3. 16 17. All Scripture is given by inspiration of God and is profitable for Doctrine for Reproof for Correction for Instruction in Righteousness that the man of God may be perfect throughly furnished unto all good works These make you wise unto Salvation your Tast is not right when you relish and savour humane Writings though never so good more than the Word of God A draught of Wine from the Vessel is more fresh and lively that Conviction which doth immediately rise out of the Word is more prevailing We suspect the mixture of Passion and private Aims in the Writings of others but when Conscience and the Word are working together we own it as coming from God himself besides those that are studying and reading and meditating on the Word have this sensible advantage that they have Promises Doctrines Examples of the Word ready and familiar upon all occasions others are weak and unsetled because they have not Scriptures ready In the whole work of Grace you will find no weapon so effectual as the Sword of the Spirit Scriptures seasonably remembred and urged are a great relief to the Soul No diligence here can be too much If you would not be unprofitable sapless indiscreet with others weak and comfortless in your selves reade the Scriptures We have sic scriptum est against every Temptation Besides you have the advantage to see with your own Eyes the Truth as it cometh immediately from God before any art of man or thoughts of their head pass upon it and so can the better own God in what you find 4. Long use and exercise doth much increase Judgment especially as it is sanctified by the Spirit of God You get an habit of discerning fixing directing guiding your ways 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 5. 14. Who by reason of use have their Senses exercised to discern good and evil As men of full age by long use and exercise of the Senses of seeing smelling tasting have acquired a more perfect knowledge to discern what food is good and wholsome and what is unwholsome so by much Attention Studying and Meditation men who have exercised the intellectual Faculty to find out the scope and meaning of the Word of God do attain a more discerning Faculty and understand better the Truth of the Word and can judge what Doctrine is true and what false and more easily apprehend
Commandment came sin revived and I died The Commandment the Law of God breaks in with all its terrors and curse upon the Soul by strong conviction and the man is given for gone lost and dead You know the way to the bowels is by the mouth and the stomach and so by other passages There 's no way to the affections but by the ear then to the understanding and then passeth to the apprehension the judgment and conscience and heart From the apprehension to the Grammatical knowledge then they come to the judgment then to the conscience and when conscience is set awork usually there 's some feeling 2. Conviction where 't is strong and serious where 't is not levis mollis it cannot be without some compunction The eye affects the heart Can a man be sensible of a lost condition and of the necessity of a change without being troubled at it without making a serious weighty business of it Are Heaven and Hell such flight matters that a man can think of the one or the other without any commotion of heart Pray do but bethink your selves I shall solve the particular Cases but I must establish the general one especially if he be convinced of his being obnoxious to one and doth not know whether he shall have the other yea or no. Certainly whoever is instructed or convinced will smite upon his thigh and bemoan himself as Ephraim Jer. 31. There 's none ever came to Christ the spiritual Physician but they were in some degree heart-sick none ever came for ease but they felt a load upon their back If there be conviction and compunction this will be felt 3. But then the degrees are various some are more some less some earnestly sollicitous or deeply in horror Some are brought to God by the horrors of despair and are convinced with a higher and more smart degree of sorrow before ever they come to settle but all are serious and anxious There is certainly a difference some mens conversion is more gentle others more violent To some Christ comes like an armed man and doth powerfully vanquish Satan in their hearts to others there 's a great deal of difficulty and conflict which must needs impress a notice of it self Some are sweetly drawn others are snatched out of the fire To some the Spirit comes with a mighty rushing wind to others by a gentle blast sweetly and softly blows open the door God opened the heart of Lydia we read of no more Acts 16. 14. But when he comes to the Jaylor he had more horror of conscience and more sorrow and desperation and was ready to kill himself saying What shall I do to be saved ver 31. The Lord bids us to put a difference to have compassion of some and to pluck others more violently out of the fire Iude 23. So here the Lord's work is various it is to some more gentle but to others it is with a greater horror 4. I answer That no certain Rule can be given as to this different dispensation why some are so gently used and others so violently brought home to God Sometimes they which have had good Education and left Errors of Life have left Terrors of Heart as being restrained from gross Sins at other times they have had most Terrors because they have withstood so many means and because they do not know when God works upon them Sometimes those which are called to greatest services have had most Terrors that they may speak more of the evil of sin having felt the bitterness of it 2 Cor. 5. 10. Knowing the terror of the Lord we persuade men Sometimes it is quite otherwise they which have been called to some eminent publick service for God they may not drink so deeply of this Cup but are spared that they may be kept more entire for their publick work which serves instead of sorrow and trouble of conscience Again sometimes men and women of most excellent and acute understandings they are most humble as having clearest apprehensions of the heinousness of sin and terror of wrath at other times on the contrary these horrors and fears come from ignorance as fears arise in the dark and weak spirits are apt to be terrified and have a knowledge of the remedy as soon as they know their disease the work may be more gentle Sometimes these Terrors fall on a strong body as being best able to bear them sometimes on a weak the Devil taking advantage of their weaknesses and manifold infirmities Many times in hot and fiery natures their changes are sudden carried on with extremities but sometimes soft natures whose motions are slow and gentle by degrees are surprized and impressions of grace are made insensibly Thus God acts as he will but in the general all are serious and sollicitous 5. Because no certain Rule can be given the Measure must not be looked after but the effects we are not so much to look to the deepness of the Wound as the soundness of the Care The Means only respect the End therefore the End must be considered and many times the Effects are visible and more evident in fruit and feeling Now if we give sound proof that we are converted I am contented If the work be done that sufficeth which way soever it be done though usually it is done by some notable and powerful impression upon the heart Look as the blind Man said Iohn 9. 25. Which way my eyes were opened I know not but this I know that whereas I was blind I now see So if the renewed soul can say How the work was done I cannot tell I have been waiting upon God and have felt the fruits of his grace upon my heart 6. The Effects of this first work are these 1 A hearty welcoming of Christ Jesus into the soul they do not take up with comfort on this side Christ Mens troubles are known by their satisfaction If Honour satisfie Men then Disesteem and Disrespect was their trouble however they did palliate it with Religious Pretences If Riches satisfie Men then Poverty pinched them If the prosperity of the world satisfie Men it was worldly adversity was their trouble though it crept under Religious Pretences But if we see the necessity of a Saviour receive him into our hearts and believe in him with all our hearts desire and delight and all is carried after Christ and after the refreshings of his Grace and are satisfi'd with none but Christ and our hearts pant for him as the Hart panteth after the water brooks you ought to bless God that he hath left the impression of the effect though he hath not left the impression of the way Psal. 42 1. But now when desires after Christ are either none at all or cold and faint and easily put out of the humor and only provoke you now and then to put up a cold Prayer or express a few faint wishes or heartless sighs that though you have a desire after Christ yet it is
be innumerable every days experience will furnish us with enough of this they that will not take the light of God's Word stumble upon dark mountains for God hath owned his Word to a tittle owned both the Tables Râ—…m 1. 18. The wrath of God is revealed from heaven c. from heaven by the effects of his wrath If men be ungodly and unrighteous they are punished nay not only in the general but in particular Heb. 2. 2. For if the word spoken by angels was stedfast why for every transgression and disobedience received a just recompence of reward By every transgression he means a sin of omission by every disobedience a sin of commission And as he will do so for sins against the Law so sins against the Gospel that place where the Gospel was first propounded smarted for the neglect of it 1 Thes. 2. 13. Wrath is come upon them to the uttermost for despising the Gospel And still God secures the certainty of our direction by new judgments those that will go contrary to the Word turn aside to paths of their own they perish in their devices 4 Let me prove it by Reasons that certainly the Word must needs be light that is a clear and sure direction I prove it from the Author the Instruments and Penmen and from the ends why God hath given the Word 1. From the Author of it it is God's Word Every thing that comes from God hath some resemblance of his Majesty God is light and in him there is no darkness at all 1 Iohn 1. 5. his Word is light If God would give us any thing to direct us it must needs be clear and sure it must have light As at first God gave reason to direct man 1 Ioh. 1. 4. That life was the light of men as it came from God before it was weakned by the Fall it was a full direction it discover'd its Author and now since the Fall still it discovers its Author Conscience which remains with us it is called the candle of the Lord Prov. 20. 27. From a glorious Sun now it is dwindled to a candle yet it is called the candle of the Lord It is a candle lighted by God himself The understanding and conscience that is privy to our most secret motions thoughts and actions though it may be maimed and lessened by sin it is sensible of some distinction between good and evil and acts God's part in the soul sometimes condemning sometimes approving accusing and excusing by turns Rom. 2. 15. But alas if we were only left to this light we should be for ever miserable The light of reason is too short for us now and there 's a double reason partly because our chief good and last end being altered by sin we shall strangely mistake things if we weigh them in the balance of the flesh which we seek to please Now our chief good is altered or rather we are apt to mistake it all our business is to please the flesh and to gratifie lust and appetite Psal. 49. 12. Therefore go to a man led by carnal and unsanctified reason he shall put light for darkness and darkness for light good for evil and evil for good Isa. 5. 20. He shall confound the names and natures of things so miserably grope in the dark and not find out the way to true happiness either stumbling dashing his foot against a stone or wander out of the way in a maze of a thousand uncertainties therefore it 's a blessed thing not to be left to this candle of reason the light within us for that will not guide us but God hath drawn a strait line for us to Heaven which if we follow we cannot miss Again partly because man's condition since the Fall is such that he needs a supernatural remedy before he can be happy he needs a Redeemer Now the gift of a Redeemer depending upon the free grace of God cannot be found out by natural light for that can only judge of things necessary and not of such things as depend upon the arbitrary love of God therefore this light cannot guide Iohn 3. 16. Well then because the candle of the Lord that is within us is not enough to direct us God hath set up a Lamp in the Sanctuary to give us light and to guide us in the pursuit of true happiness and that 's the Scripture Now if they have God for their Author surely they must needs be clear and full for nothing indited by his Spirit can be dark confused and inconveniently exprest either with respect to the things revealed or to the persons to whom this Revelation is made For if God should speak darkly here 's my Argument especially in necessary things it is either because God could not speak otherwise or would not The former is direct blasphemy he that made the Eye cannot he see and he that made the mouth cannot he speak plainly and intelligibly to his People so as to be understood by them And the latter cannot be said that God would not for that is contrary to his goodness and love to mankind Psal. 25. 8. Good and upright is the Lord therefore will he teach sinners in the way If this be true that God is a just good God he will teach us plainly the Psalmist infers it he is just and will not lead us wrong he is an upright God and he is a good God and therefore though we have fallen from the state of our Creation though the candle of the Lord burn dim in our hearts since the Fall yet he is a good God therefore he will shew us the way Now it is not to be imagined that there should not be light in the Word of God that that should be dark confused and unintelligible That the most powerful and wise Monarch and most loving of all that he should write a Book to teach men the way to Heaven and do it so cloudily that we cannot tell what to make of it therefore if God be the Author this Book must be true here must be light a clear and sure direction to guide us in all our ways 2. I prove it by reason again from the Instruments used in this work Shall I take those words for my ground-work 2 Pet. 1. 21. For the prophecy came not in old time by the will of man but holy men of God spake as they were moved by the Holy Ghost That is 't is not the fancies or dictates of men but the Word of God for they were holy men and holy men guided by the Holy Ghost and so guided as that they were moved born up by the special motion of the Spirit Let me reason thus those that God hath employ'd to deliver his mind to the world look either to the Prophets of the Old Testament or Apostles of the New and you will find them to be holy men burning with zeal for God and love to souls and it is not to be imagined that they would deliver God's
against troubles Besides maintenance there is protection in the promise If we had Faith to believe this it would effectually quiet our minds in all our necessities and streights and perplexities Man can do much bring them low even to a morsel of bread we need not much desire the best things of the world nor fear the worst need not be covetous nor fearful Where Faith is in any life and strength it moderateth our desires and fears 'T is an ill part of a Believer to hang the head II. Second Point from that Clause David's eyes were to Gods salvation That Gods word being past his people do and must wait for the accomplishment of it The lifting up of the eyes implies three things Faith Hope and Patience all which do make up the Duty of waiting for help and relief from God 1. The lifting up the eyes implies Faith and confident perswasion that God is ready and willing to help us 2 Chron. 20. 12. But our eyes are unto thee Psal. 123. 1 2. Unto thee I lift mine eyes O thou that dwellest in the Heavens The very lifting up of the bodily eye towards Heaven is an expression of this inward trust so David in effect saith From thee Lord I expect relief and the fulfilling of thy promises So that there is Faith in it that Faith which is the evidence of things not seen How great soever the darkness of our calamities be though the Clouds of present troubles thicken about us and hide the Lords care and loving kindness from us yet Faith must look through all to his power and constancy of truth and love The eye of Faith is a clear piercing Eagle eye Heb. 11. 27. Moses endured as seeing him that was invisible A man is very short-sighted before 2 Pet. 1. 9. He that lacketh these things is blind and cannot see afar off can only skill in the things of sense and reason see a danger near him as Beasts or a bait while 't is before him a Brute thinketh of no other or else goeth by probabilities as it seeth things by the light of reason in their causes But Faith seeth things afar off in the promises Heb. 11. 13. at a greater distance than the eye of Nature can reach to take it either for the eye of the body or the mind Faith will draw comfort not only from what is invisible at present but not to come for a long time 't is future as well as invisible its supports lye in the other world and are yet to come 2. There is hope in it for what a man hopeth for he will look for it if he can see it a coming The earnest expectation of the Creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 19. the stretching forth of the head Iudg. 5. 28. They looked out at the window and cried through the Lattice Why is his Chariot so long a coming So by spiritual hope there is a lifting up of the eyes or a looking out for what God hath promised or an intent observing all together Our conversation is in Heaven from whence we look for a Saviour Phil. 3. 20. Faith keepeth the eye of the mind fixed upon the promise and is ever looking out for deliverance Psal. 121. 1 2. I will lift mine eyes to the Hills from whence cometh my help my help cometh from the Lord which made Heaven and Earth Thence they look and wait for succour it must come out of Heaven to them They see it they can spy a Cloud a coming that which a man careth not for he doth not look for David saith I will pray and look up Psal. 5. 3. Hope hath expectation of the thing or object hoped for 3. There is patience in it in persevering and keeping on our looking till mercy come With faith and ardency in expecting Gods help Looking and waiting is to be conjoined notwithstanding difficulties till it procure deliverance Psal. 123. 2. Our eyes wait on the Lord who will have mercy on us This lifting up of the eyes doth not imply a glance or once looking to Heaven but that we keep looking till God doth help Isai. 8. 17. I will wait on the Lord that hideth his face from the house of Iacob and I will look for him There is a constant depending and patient attending upon God notwithstanding the present tokens of his wrath and displeasure As a man withdraweth himself from a party and will not be seen of him nor spoken to by him but the resolute Suitor tarrieth to meet and speak with him So Mic. 7. 7. Therefore I will look unto the Lord I will wait for the God of my salvation My God will hear me Not give over upon every discouragement as a Merchant doth not discontinue trading for every loss at Sea Certainly 't is not faith and hope unless we can endure and bear out Natural courage will bear out for a while but not long A little touch breaketh a bubble and a sleight natural expectation is soon discouraged but to hope against hope to pray when God forbids praying to keep waiting when we have not only difficulties in the World but seeming disappointments from Heaven it self when the promise and Christ seem to be parting from you and refuse you yet then to say I will not let thee go until thou bless me as Iacob said to the Angel Gen. 32. 25 26. when God saith let me alone Use. Let us turn our selves towards God for help and have our eyes on him and keep them there Psal. 141. 8. But mine eyes are unto thee O God the Lord in thee is my trust leave not my soul destitute Let us not give way to discouragements though God delay us so long till all our carnal provisions are spent no Meal in the Barrel nor Oil in the Cruise and we are brought to the last Morsel of Bread though brought to complain for pity to them that will shew none but pour Vinegar into our Wounds yea till our spiritual provisions be spent faith will hold out no longer hope can do us no service patience lost and clear gone we fall a questioning Gods love and care I say Though we grow weary let us strive against it acquaint God with it renew Faith in the word of promise There is an holy obstinacy in believing To get this eye of Faith 1. There is need of the Spirits enlightening Nature is short-sighted 2 Pet. 1. 9. A man cannot look into the other world till his eyes be opened by the Spirit of God Ephes. 1. 17 18. The Father of Glory give unto you the spirit of wisdom and revelation in the knowledge of him the eyes of your understanding being enlightened that ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints There needs spiritual eye-salve to get this piercing eye to look through the Curtain of the Clouds 2. When your eye is opened you must keep your eye clear from the suffusions of lust
himself and intrust us with a stock of Grace but after he hath done that we 〈◊〉 are faulting and sinning Rom. 8. 1. Yet now there is no condemnation to them that are 〈◊〉 Christ notwithstanding the reliques of corruption and its breaking out 4. From the temper of the Saints their humility None have such a sight and sense of sin as they have because their eyes are anointed with spiritual eye-salve They have a clearer insight into the Law Ier. 31. 19. After I was instructed I smote upon my thigh They are enlightened by Gods Spirit the least Mote is espied in a Glass of clear Water None are so acquainted with their own hearts and ways as they who often commune with their own hearts and use self-reflection Others that live carelesly do not mind their offences but they that set themselves do more consider their ways none have a more tender sense of the heinousness of sin She loved much wept much because much was forgiven her Luke 7. Some are of a more delicate constitution the back of a Slave is not so sensible of stripes as they that have been more tenderly brought up The Beams of the Sun shining into a house we see the Dust and Motes in the Sun-Beams which we saw not before They profess as Iacob I am not worthy of all the mercy and truth thou hast shewed me They groan as Saint Paul Oh wretched man that I am who shall deliver me from the body of this death Use 1. Is information We learn hence that we should not be discouraged when our hearts are touched with a deep remorse and sense of our failings and are desirous to break off our sins by repentance that mercy which is freely vouchsafed in the Covenant which all Gods servants have so often experienced which the best make their only plea and ground of hope will find out a remedy for us If you have an heart to give up your selves to Gods service and so to get an interest in the promises and blessings of the Covenant you may come and sue out this mercy for God desireth to exalt his Grace God saith Return to the Lord your God and I will heal your backslidings and love you freely Hos. 14. 'T is the delight of Grace to do good notwithstanding unworthiness The worst of sins do not hinder Gods help are not above his cure There is hope for such as are convinced and see no worth in themselves why God should do them any good God needs not will not be hired by the Creatures to do it Use 2. How inexcusable those are that reject the offers of Grace If they have any liking to the blessings of the Covenant they have no ground to quarrel and differ with God about the price Isai. 55. 1. Ho every one that thirsteth let him come to the Waters and drink freely without money and without price You have no cloak for your sin if you will not deal with God upon these terms Nothing keepeth you from him but your own perverse will Use 3. What reason there is the best of Gods servants should carry it thankfully all their days From first to last the mercy of God is your only plea and claim No flesh hath cause to glory in his presence there being no meritorious cause in the Covenant of Grace no moving and inducing cause no co-ordinate working cause Not for your sakes do I this Ezek. 36. 32. And in the 1 Cor. 7. 4. 't is said Who maketh thee to differ We paid nothing for Gods love nothing for Christ the Son of his love nothing for his Spirit the fruit of his love nothing for sanctifying Grace and Faith the effects of his Spirit dwelling and working in our hearts nothing for pardon we have all freely nothing for daily bread protection maintenance and shall pay nothing for Glory when we come to receive it Iude 21. Looking for the mercy of God unto eternal life 'T is all without our merit and against merit we should regard this especially when we are apt to say in our hearts This is for our righteousness as Haman thought none so fit for honour and preferment as himself Esth. 6. 6. Haman thought so in his heart So proud-hearted self-conceited Sinners say in their hearts God seeth more in them than in others Alas you are not only unworthy of Christ the Spirit Grace and Glory but the Air you breathe in and the Ground you tread upon What did the Lord see in you to judge you meet for such an Estate Gen. 32. 10. I am not worthy of the least of all thy mercies and all thy truth Did not you slight Grace neglect Christ as well as others and doth not sin break out and make a forfeiture every day Use 4. That we should carry it humbly as well as thankfully The best of Gods Children should most admire Grace and glorifie Mercy set the Crown on Mercies head Consider First What was the first rise of all Gods love what set all a stirring in Gods bosom Iohn 3. 16. There was no cause beyond this In other things we may rise higher from his Power and Wisdom to his Love but why did he love us There is no other cause to be given he loved us because he loved us 'T was love first moved the business in the ancient counsel of Gods will Gods love is the measure of its self Secondly When he came to apply it he found us in our blood 'T was a great mercy that God would take us into his service with all our faults We were his Creatures but quite marr'd not as he made us We are not what we were when first his as we came out of his hands we were pure and holy but since the Fall quite spoiled Ier. 2. 21. I had planted thee a noble Vine wholly a right seed how then art thou turned into the degenerate plant of a strange vine unto me Strangely changed and altered If a Servant run from his Master and is become altogether blind deformed and diseased will his Master look after him or care for him or take him again This was our case Thirdly What is spoken already is common to others you your selves knew what you were Tit. 3. 3. Every man is soundly affected more sensible of his own case seeth particular reasons why God should refuse him yet you are as brands plucked out of the burning who did resist such powerful means such fair advantages you dallied with God You know the case of others by ghess your own by feeling You lay not only in the common polluted Mass but had your particular offences Fourthly When taken in a fault that God will pity our weakness and infirmities in his service Mal. 3. 17. I will spare them as a man spareth his Son that serveth him that is he will continue his favour and good-will to them that serve him So surely they that have a Conscience and are privy to their manifold infirmities and failings will admire this Fifthly
the Word Scripture Faith and Scripture Repentance are still fed by the Word It teacheth us how to believe and how to repent and how to pray and how to live especially the Heavenly Life and there can be no true Comfort and Peace without the Word Rom. 15. 4. That ye through Patience and Comfort of the Scriptures might have hope 2. Use. We should consider the Truth of the Word partly in the general for the strengthening and settling of our Faith and to make it more clear and solid and certain Eph. 1. 13. In whom ye trusted after that ye heard the Word of Truth When boisterous Temptations would carry us to some evil which God hath forbidden and severely threatned that the point of the sword of the Spirit be put to the bosome of it Deut. 29. 19 20. 2. When you are settling your souls as to the main point of Acceptance with God 1 Tim. 1. 15. This is a faithful saying and worthy of all Acceptation that Iesus Christ came into the World to save sinners of whom I am chief The Word will never deceive them that seek Righteousness there 3. When difficulties arise that oppose the promise or expectation of relief according to the promise you should urge the truth of the word in the very face of difficulty thy law istruth Take Pauls instance Act. 27. God by Promise gave all that sailed with Paul in the Ship their lives yet how many difficulties came to pass At first when they were in the Adriatique Sea for so many days and nights and had neither seen Sun nor Stars they knew not where they were nor whether they should go here was little appearance of Gods making good his word to Paul Another Difficulty fell out they feared they were near some Countrey they sounded and found they were near some land but what land they could not Conjecture and were afraid of being split in pieces against the Rocks but the Shipmen that knew the danger of these Seas they must go out of the Ship they would make use of their long Boat and so they were ready to miscarry in the sight of the land but Paul prevented them And after 't was day the men were spent because of long fasting and conflicting with the Waves they could not ply the Oar. Another difficulty they were where two Seas met they run the Ship a ground and resolved to kill Paul and the rest of the Prisoners lest they should swim to land but the Captain willing to save Paul prevented that purpose And so at length they came all to shore though followed with difficulty upon difficulty God made good his Promise to a tittle ver 44. Pray observe how Paul urged Gods Promise against the greatest difficulties as sufficient ground of encouragement to expect relief ver 25. for I believe God that it shall be even as it was told me SERMON CLX PSALM CXIX VER 143. Trouble and Anguish have taken hold of me yet thy Commandments are my delights IN the Words we have I. Davids Temptation Trouble and Anguish have taken hold of me II. Davids Exercise under that Temptation thy Commandments are my delight III. The Benefit of that Exercise notwithstanding the greatness of the Temptation Yet 'T is propounded with a non obstante I. The Temptation was very great for he speaketh of Trouble and Anguish The joyning of Synonymous Words or words of a like import and signification increaseth the sense and so it sheweth his affection was not ordinary Yea both these words have their particular use and emphasis Trouble may Imply the outward Tryal and the difficulties and streights he was in Anguish Inward Afflictions the one the Matter of the Trial and the other the sence of it The other expression also is to be observed have taken hold of me in the Hebrew have found me so the Septuagint renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Vulgar Latin out of them tribulatio et angustia invenerunt me have found me that is come upon me as the expression intimateth Troubles are said to find us because they are sent to seek us out and in time will light upon us We should not run into it but if they find us in our duty we should not be troubled at them Sometimes in Scripture we are said to find trouble and sometimes trouble to find us We are said to find trouble David said Psal. 116. 3. I found trouble And so now here in the Text Trouble and Anguish found him There is no difference or if any the one noteth a surprize Trouble findeth us when it cometh unlooked for our finding it noteth our willingness to undergo it when the Will of God is so especially for Righteousness sake II. Davids Exercise under this great Temptation thy Commandments are my delights Where we have 1. The Object thy Commandments The Commandment is put for the Word in general which includeth Promises as well as Precepts the whole Doctrine of Life and Salvation However the property of the form is not altogether to be overlooked even in the Commandments or the Conscience of his Duty he took a great deal of Comfort 2. The Affection Delight He had said before that he did not forget Gods statutes when he was small and despised ver 141. now he delighted in them This was his great love to the Word that he could find sweetness in it when it brought him trouble such sweetness as did allay all his sorrows and overcome the bitterness of them 3. The Degree Delights in the plural number He did greatly delight in it Omnis oblectatio mea saith Iuâ—…ius Thy Commandments to me are instead of all manner of delights and pleasure in the World III. The next is the Opposition of this Exercise to that temptation yet 'T is not in the Original but necessarily Implyed and therefore well inserted by our Translators to shew that the greatness of his Streights and Troubles did not diminish his Comfort but Increase it rather The Points are these First God â—…th it necessary sometimes to exercise his People with a great deal of Trouble Seconâ—…â—…his Trouble may breed great Vexation and Anguish of Spirit even in a gracious â—…rt Thirdly Notwithstanding this Trouble and Anguish gracious Hearts will manifest their graciousness by delighting in the Word Fourthly They that delight in the Word will find more Comfort in their Afflictions than Troubles can take from them or such sweetness as will overcome the sense of all their Sorrows This was alwayes Davids help to delight in the Word and this brought him Comfort though in deep Troubles For the First Point That God seeth it necessary sometimes to exercise his People with a great deal of Trouble Though they are highly in Favour with God yet they have their share of Troubles as well as others This is true if you 1. Consider the People of God in their Collective Body and Community which is called the Church 'T is the Churches name Isa. 54. 11 12. Oh